MN 136 The Longer Analysis of Deeds – Mahākammavibhaṅgasutta

Medium Discourses Collection 136 – Majjhima Nikāya 136

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

2.1

Now at that time Venerable Samiddhi was staying in a wilderness hut.

Tena kho pana samayena āyasmā samiddhi araññakuṭikāyaṁ viharati.

2.2

Then as the wanderer Potaliputta was going for a walk he came up to Venerable Samiddhi and exchanged greetings with him.

Atha kho potaliputto paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmatā samiddhinā saddhiṁ sammodi.

2.3

When the greetings and polite conversation were over, he sat down to one side and said to him:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho potaliputto paribbājako āyasmantaṁ samiddhiṁ etadavoca:

2.4

“Reverend Samiddhi, I have heard and learned this in the presence of the ascetic Gotama:

“sammukhā metaṁ, āvuso samiddhi, samaṇassa gotamassa sutaṁ, sammukhā paṭiggahitaṁ:

2.5

‘Deeds by way of body and speech are done in vain. Only mental deeds are real.’

‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti.

2.6

And: ‘There is such an attainment where the one who enters it does not feel anything at all.’”

Atthi ca sā samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī”ti?

2.7

“Don’t say that, Reverend Potaliputta, don’t say that! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say this.

“Mā hevaṁ, āvuso potaliputta, avaca; mā hevaṁ, āvuso potaliputta, avaca; mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya:

2.8

‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti.

2.9

But, reverend, there is such an attainment where the one who enters it does not feel anything at all.”

‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti.

2.10

“Reverend Samiddhi, how long has it been since you went forth?”

“Kīvaciraṁ pabbajitosi, āvuso samiddhī”ti?

2.11

“Not long, reverend: three years.”

“Na ciraṁ, āvuso, tīṇi vassānī”ti.

2.12

“Well now, what are we to say to the senior bhikkhū, when even such a junior bhikkhu imagines their Teacher needs defending?

“Ettha dāni mayaṁ there bhikkhū kiṁ vakkhāma, yatra hi nāma evaṁnavo bhikkhu satthāraṁ parirakkhitabbaṁ maññissati.

2.13

After doing an intentional deed by way of body, speech, or mind, reverend, what does one feel?”

Sañcetanikaṁ, āvuso samiddhi, kammaṁ katvā kāyena vācāya manasā kiṁ so vediyatī”ti?

2.14

“After doing an intentional deed by way of body, speech, or mind, reverend, one feels suffering.”

“Sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhaṁ so vediyatī”ti.

2.15

Then, neither approving nor dismissing Samiddhi’s statement, Potaliputta

Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṁ neva abhinandi nappaṭikkosi;

2.16

got up from his seat and left.

anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi.

3.1

Soon after he had left, Venerable Samiddhi went to Venerable Ānanda, and exchanged greetings with him.

Atha kho āyasmā samiddhi acirapakkante potaliputte paribbājake yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.

3.2

When the greetings and polite conversation were over, he sat down to one side,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.

3.3

and informed Ānanda of all they had discussed.

Ekamantaṁ nisinno kho āyasmā samiddhi yāvatako ahosi potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ āyasmato ānandassa ārocesi.

3.4

When he had spoken, Ānanda said to him,

Evaṁ vutte, āyasmā ānando āyasmantaṁ samiddhiṁ etadavoca:

3.5

“Reverend Samiddhi, we should see the Buddha about this matter.

“atthi kho idaṁ, āvuso samiddhi, kathāpābhataṁ bhagavantaṁ dassanāya.

3.6

Come, let’s go to the Buddha and inform him about this.

Āyāmāvuso samiddhi, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāma.

3.7

As he answers, so we’ll remember it.”

Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.

3.8

“Yes, reverend,” Samiddhi replied.

“Evamāvuso”ti kho āyasmā samiddhi āyasmato ānandassa paccassosi.

4.1

Then Ānanda and Samiddhi went up to the Buddha, bowed, sat down to one side,

Atha kho āyasmā ca ānando āyasmā ca samiddhi yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

4.2

and told him what had happened.

Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato samiddhissa potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

5.1

When they had spoken, the Buddha said to Ānanda,

Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca:

5.2

“I don’t recall even seeing the wanderer Potaliputta, Ānanda, so how could we have had such a discussion?

“dassanampi kho ahaṁ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṁ kathāsallāpaṁ?

5.3

The wanderer Potaliputta’s question should have been answered after analyzing it, but this foolish person answered definitively.”

Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṁsena byākato”ti.

6.1

When he said this, Venerable Udāyī said to him,

Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca:

6.2

“But perhaps, sir, Venerable Samiddhi spoke in reference to the statement:

“sace pana, bhante, āyasmatā samiddhinā idaṁ sandhāya bhāsitaṁ—

6.3

‘Suffering includes whatever is felt.’”

yaṁ kiñci vedayitaṁ taṁ dukkhasmin”ti.

6.4

But the Buddha said to Venerable Ānanda,

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

6.5

“See how this foolish person Udāyī comes up with an idea?

“passasi no tvaṁ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṁ?

6.6

I knew that

Aññāsiṁ kho ahaṁ, ānanda:

6.7

he was going to come up with such an irrational idea.

‘idānevāyaṁ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti.

6.8

Right from the start Potaliputta asked about the three feelings.

Ādiṁyeva, ānanda, potaliputtena paribbājakena tisso vedanā pucchitā.

6.9

Suppose the foolish person Samiddhi had answered the wanderer Potaliputta’s question like this:

Sacāyaṁ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṁ puṭṭho evaṁ byākareyya:

6.10

‘After doing an intentional deed to be experienced as pleasant by way of body, speech, or mind, one feels pleasure.

‘sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā sukhavedanīyaṁ sukhaṁ so vedayati;

6.11

After doing an intentional deed to be experienced as painful by way of body, speech, or mind, one feels pain.

sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhavedanīyaṁ dukkhaṁ so vedayati;

6.12

After doing an intentional deed to be experienced as neutral by way of body, speech, or mind, one feels neutral.’

sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṁ adukkhamasukhaṁ so vedayatī’ti.

6.13

Answering in this way, Samiddhi would have rightly answered Potaliputta.

Evaṁ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā byākaramāno byākareyya.

6.14

Still, who are those foolish and incompetent wanderers who follow other paths to understand the Realized One’s great analysis of deeds?

Api ca, ānanda, ke ca aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa mahākammavibhaṅgaṁ jānissanti?

6.15

Ānanda, if only you would all listen to the Realized One’s explanation of the great analysis of deeds.”

Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṁ vibhajantassā”ti.

7.1

“Now is the time, Blessed One! Now is the time, Holy One!

“Etassa, bhagavā, kālo, etassa, sugata, kālo

7.2

Let the Buddha explain the great analysis of deeds. The bhikkhū will listen and remember it.”

yaṁ bhagavā mahākammavibhaṅgaṁ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

7.3

“Well then, Ānanda, listen and pay close attention, I will speak.”

“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.

7.4

“Yes, sir,” Ānanda replied.

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

7.5

The Buddha said this:

Bhagavā etadavoca:

8.1

“Ānanda, these four people are found in the world.

“Cattārome, ānanda, puggalā santo saṁvijjamānā lokasmiṁ.

8.2

What four?

Katame cattāro?

8.3

Some person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.

Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.

8.4

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

8.5

But some other person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.

Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.

8.6

When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

8.7

But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.

Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.

8.8

When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

8.9

Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.

8.10

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

9.1

Now, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an samādhi of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person

Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—

9.2

here who killed living creatures, stole, and committed sexual misconduct; who used speech that’s false, divisive, harsh, or nonsensical; and who was covetous, malicious, and had wrong view. And they see that, when their body breaks up, after death, that person is reborn in a place of loss, a bad place, the underworld, hell.

idha pāṇātipātiṁ adinnādāyiṁ kāmesumicchācāriṁ musāvādiṁ pisuṇavācaṁ pharusavācaṁ samphappalāpiṁ abhijjhāluṁ byāpannacittaṁ micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.

9.3

They say:

So evamāha:

9.4

‘It seems that there is such a thing as bad deeds, and the result of bad conduct.

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko.

9.5

For I saw a person here who killed living creatures … and had wrong view. And when their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.’

Amāhaṁ puggalaṁ addasaṁ idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti.

9.6

They say:

So evamāha:

9.7

‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell.

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

9.8

Those who know this are right. Those who know something else are wrong.’

Ye evaṁ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.

9.9

And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.

10.1

But some other ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an samādhi of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person

10.2

here who killed living creatures … and had wrong view. And they see that that person is reborn in a heavenly realm.

idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ.

10.3

They say:

So evamāha:

10.4

‘It seems that there is no such thing as bad deeds, and the result of bad conduct.

‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko.

10.5

For I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm.’

Amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti.

10.6

They say:

So evamāha:

10.7

‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm.

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

10.8

Those who know this are right. Those who know something else are wrong.’

Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.

10.9

And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.

11.1

Take some ascetic or brahmin who with clairvoyance sees a person

11.2

here who refrained from killing living creatures … and had right view. And they see that that person is reborn in a heavenly realm.

idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ kāmesumicchācārā paṭivirataṁ musāvādā paṭivirataṁ pisuṇāya vācāya paṭivirataṁ pharusāya vācāya paṭivirataṁ samphappalāpā paṭivirataṁ anabhijjhāluṁ abyāpannacittaṁ sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ.

11.3

They say:

So evamāha:

11.4

‘It seems that there is such a thing as good deeds, and the result of good conduct.

‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko.

11.5

For I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm.’

Amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti.

11.6

They say:

So evamāha:

11.7

‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm.

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

11.8

Those who know this are right. Those who know something else are wrong.’

Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.

11.9

And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.

12.1

Take some ascetic or brahmin who with clairvoyance sees a person here who refrained from killing living creatures … and had right view. And they see that that person is reborn in hell.

Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—idha pāṇātipātā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ.

12.2

They say:

So evamāha:

12.3

‘It seems that there is no such thing as good deeds, and the result of good conduct. For I have seen a person

‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ—

12.4

here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in hell.’

idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti.

12.5

They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell.

So evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

12.6

Those who know this are right. Those who know something else are wrong.’

Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti.

12.7

And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.

13.1

In this case, when an ascetic or brahmin says this:

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha:

13.2

‘It seems that there is such a thing as bad deeds, and the result of bad conduct,’ I grant them that.

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti idamassa anujānāmi;

13.3

And when they say:

yampi so evamāha:

13.4

‘I have seen a person here who killed living creatures … and had wrong view. And after death, they were reborn in hell,’ I also grant them that.

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idampissa anujānāmi;

13.5

But when they say:

yañca kho so evamāha:

13.6

‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell,’ I don’t grant them that.

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi;

13.7

And when they say:

yampi so evamāha:

13.8

‘Those who know this are right. Those who know something else are wrong,’ I also don’t grant them that.

‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;

13.9

And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that.

yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.

13.10

Why is that?

Taṁ kissa hetu?

13.11

Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.

14.1

In this case, when an ascetic or brahmin says this:

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha:

14.2

‘It seems that there is no such thing as bad deeds, and the result of bad conduct,’ I don’t grant them that.

‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti idamassa nānujānāmi;

14.3

But when they say:

yañca kho so evamāha:

14.4

‘I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm,’ I grant them that.

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idamassa anujānāmi;

14.5

But when they say:

yañca kho so evamāha:

14.6

‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm,’ I don’t grant them that. …

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi;

14.7

yampi so evamāha:

14.8

‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;

14.9

14.10

Taṁ kissa hetu?

14.11

Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.

15.1

In this case, when an ascetic or brahmin says this:

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha:

15.2

‘It seems that there is such a thing as good deeds, and the result of good conduct,’ I grant them that.

‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko’ti idamassa anujānāmi;

15.3

And when they say:

yampi so evamāha:

15.4

‘I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm,’ I grant them that.

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idampissa anujānāmi;

15.5

But when they say:

yañca kho so evamāha:

15.6

‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm,’ I don’t grant them that. …

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi;

15.7

yampi so evamāha:

15.8

‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;

15.9

15.10

Taṁ kissa hetu?

15.11

Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.

16.1

In this case, when an ascetic or brahmin says this:

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha:

16.2

‘It seems that there is no such thing as good deeds, and the result of good conduct,’ I don’t grant them that.

‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti idamassa nānujānāmi;

16.3

But when they say:

yañca kho so evamāha:

16.4

‘I have seen a person here who refrained from killing living creatures … and had right view. And after death, they were reborn in hell,’ I grant them that.

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idamassa anujānāmi;

16.5

But when they say:

yañca kho so evamāha:

16.6

‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell,’ I don’t grant them that.

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi;

16.7

But when they say: ‘Those who know this are right.

yañca kho so evamāha: ‘ye evaṁ jānanti te sammā jānanti;

16.8

Those who know something else are wrong,’ I also don’t grant them that.

ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;

16.9

And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that.

16.10

Why is that?

Taṁ kissa hetu?

16.11

Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.

17.1

Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,

17.2

They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view.

pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.

17.3

And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

17.4

But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.

18.1

Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who is reborn in a heavenly realm.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,

18.2

They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view.

pubbe vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.

18.3

And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

18.4

But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.

19.1

Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in a heavenly realm.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati,

19.2

They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view.

19.3

And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.

19.4

But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.

Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.

20.1

Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in hell.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati,

20.2

They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view.

pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.

20.3

And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.

20.4

But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.

Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.

21.1

So, Ānanda, there are deeds that are ineffective and appear ineffective. There are deeds that are ineffective but appear effective. There are deeds that are effective and appear effective. And there are deeds that are effective but appear ineffective.”

Iti kho, ānanda, atthi kammaṁ abhabbaṁ abhabbābhāsaṁ, atthi kammaṁ abhabbaṁ bhabbābhāsaṁ, atthi kammaṁ bhabbañceva bhabbābhāsañca, atthi kammaṁ bhabbaṁ abhabbābhāsan”ti.

21.2

That is what the Buddha said.

Idamavoca bhagavā.

21.3

Satisfied, Venerable Ānanda was happy with what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

21.4

Mahākammavibhaṅgasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.