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Aṅguttara Nikāya - The Numerical Discourses

10: The Book of the Tens

217. Volitional (1)

1"Bhikkhus, I do not say that there is a termination of volitional kamma[n.2180] The text has the genitive plural sañcetanikānaṁ kammānaṁ. Out of deference to established English usage, I have used the singular "kamma." In view of the fact that kamma is by definition volitional (cetanā ‘haṁ bhikkhave kammaṁ vadāmi), "volitional kamma" sounds redundant, but I follow the Pāli. Apparently the text is playing off two meanings of kamma, the literal meaning of "deed, action" and the extended meaning of a deed with the capacity to produce ethically determined fruits. The former meaning, perhaps, is accentuated by kata, "done," the latter by upacita, "accumulated, stored up" as well as by the reference to the time periods when it can ripen. that has been done and accumulated so long as one has not experienced its results, and that may be in this very life, or in the next rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced the results of volitional kamma that has been done and accumulated.[n.2181] On the threefold ripening of kamma, see note 372. The Buddha’s statement that there is no termination of volitional kamma so long as one has not experienced its results seems to contradict one of the main premises of his teaching, namely, that to attain liberation—”to make an end of suffering”—one need not experience the results of all the kamma one has accumulated in the past. This tenet (at least according to the Nikāyas) was proposed by the Jains, as stated at MN 14.17, I 92,35–93,10; MN 101.10, II 218,1–12. However, since the cycle of rebirths is “without discoverable beginning” (anamatagga saṃsāra), and in this long stretch we have all accumulated an immensity of kamma, it would virtually require infinite time to exhaust such kamma by experiencing its results. The Buddha taught that the key to liberation was not the eradication of past kamma (whether by experiencing its results or by austerities) but the elimination of the defilements. Arahants, by terminating the defilements, extinguish the potential for ripening of all their past kamma beyond the residue that might ripen in their final life. Mp explains the text’s statement as having an implicit meaning: “This is intended to show that as long as saṃsāra continues, if there is kamma that has acquired the capacity to ripen (paṭiladdhavipākārahakamma) ‘there is no place on earth where one might escape an evil deed’” (the citation, na vijjati so jagatippadeso, yatthaṭṭhito mucceyya pāpakammā, is from Dhp 127). The point, in other words, is not that all kamma created will have to ripen, but that any kamma created and accumulated retains the potential to ripen as long as one wanders on in the cycle of rebirths.
A Chinese parallel of AN10.219, MĀ 15 (T I 437b24 –438b11), opens with a similar declaration as AN10.217. The statement (at T I 437b26 — 28) reads in translation: "If one has done a past kamma, I say that one must experience its result: one experiences it either in the present life or in a future life. But if one has not done a past kamma, I say that one will not experience its result" (). The Chinese parallel offers only two alternatives for the time of ripening and lacks anything corresponding to the problematic assertion, "I do not say that there is making an end of suffering so long as one has not experienced (the results of) volitional kamma that has been done and accumulated."

2"As to this, bhikkhus, there is a threefold corruption and failure of bodily kamma,[n.2182] Kāyakammantasandosabyāpatti. Mp glosses as "a fault consisting in bodily action" (kāyakammantasaṅkhātā vipatti). Apparently, Mp understands sandosa and byāpatti to convey the same meaning, glossed by vipatti, but I take the compound to be a dvanda: "corruption and failure." arisen from unwholesome volition, having a painful outcome and result; a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result; and a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result.

3"And how, bhikkhus, is there a threefold corruption and failure of bodily kamma, arisen from unwholesome volition, having a painful outcome and result?

(1) "Here, someone destroys life. He is murderous, bloody-handed, given to blows and violence, merciless to living beings.

4(2) "He takes what is not given. He steals the wealth and property of others in the village or forest.

5(3) "He engages in sexual misconduct. He has sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.


6"It is in this way that there is a threefold corruption and failure of bodily kamma, arisen from unwholesome volition, having a painful outcome and result.

7"And how, bhikkhus, is there a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result?

(4) "Here, someone speaks falsehood. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus he consciously speaks falsehood for his own ends, or for another's ends, or for some trifling worldly end.

8(5) "He speaks divisively. Having heard something here, he repeats it elsewhere in order to divide those people from these; or having heard something elsewhere, he repeats it to these people in order to divide them from those. Thus he is one who divides those who are united, a creator of divisions, one who enjoys factions, rejoices in factions, delights in factions, a speaker of words that create factions.


9(6) "He speaks harshly. He utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration.

10(7) "He indulges in idle chatter. He speaks at an improper time, speaks falsely, speaks what is unbeneficial, speaks contrary to the Dhamma and the discipline; at an improper time he speaks such words as are worthless, unreasonable, rambling, and unbeneficial.

11"It is in this way that there is a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result.

12"And how, bhikkhus, is there a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result?

(8) "Here, someone is full of longing. He longs for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’

13(9) "He has a mind of ill will and intentions of hate thus: ‘May these beings be slain, slaughtered, cut off, destroyed, or annihilated!’


14(10) "He holds wrong view and has an incorrect perspective thus: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’


15"It is in this way that there is a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result.

16"It is, bhikkhus, because of the threefold corruption and failure of bodily kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell; or it is because of the fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell; or it is because of the threefold corruption and failure of mental kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.

17Just as dice, when thrown upward, will rest firmly wherever they fall,[n.2183] See AN3, n. 582. so too, it is because of the threefold corruption and failure of bodily kamma … or it is because of the fourfold corruption and failure of verbal kamma … or it is because of the threefold corruption and failure of mental kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.


18"Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced its results, and that may be in this very life, or in the next rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced the results of volitional kamma that has been done and accumulated.

19"As to this, bhikkhus, there is a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result; a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result; and a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result.

20"And how, bhikkhus, is there a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result?

(1)"Here, someone, having abandoned the destruction of life, abstains from the destruction of life. With the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings.

21(2) "Having abandoned the taking of what is not given, he abstains from taking what is not given. He does not steal the wealth and property of others in the village or in the forest.

22(3) "Having abandoned sexual misconduct, he abstains from sexual misconduct. He does not have sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.

23"It is in this way that there is a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result.


24"And how, bhikkhus, is there a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result?

(4) "Here, having abandoned false speech, someone abstains from false speech. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see.’ Thus he does not consciously speak falsehood for his own ends, or for another's ends, or for some trifling worldly end.

25(5) "Having abandoned divisive speech, he abstains from divisive speech. Having heard something here, he does not repeat it elsewhere in order to divide those people from these; or having heard something elsewhere, he does not repeat it to these people in order to divide them from those. Thus he is one who reunites those who are divided, a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord.

26(6) "Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many.

27(7) "Having abandoned idle chatter, he abstains from idle chatter. He speaks at a proper time, speaks truth, speaks what is beneficial, speaks on the Dhamma and the discipline; at a proper time he speaks such words as are worth recording, reasonable, succinct, and beneficial.


28"It is in this way that there is a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result.

29"And how, bhikkhus, is there a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result?

(8) "Here, someone is without longing. He does not long for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’

30(9) "He is of good will and his intentions are free of hate thus: ‘May these beings live happily, free from enmity, affliction, and anxiety!’


31(10) "He holds right view and has a correct perspective thus: ‘There is what is given, sacrificed, and offered; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’


32"It is in this way that there is a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result.

33"It is, bhikkhus, because of the threefold success of bodily kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world; or it is because of the fourfold success of verbal kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world; or it is because of the threefold success of mental kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.


34Just as dice, when thrown upward, will rest firmly wherever they fall, so too, it is because of the threefold success of bodily kamma … … or it is because of the fourfold success of verbal kamma … or it is because of the threefold success of mental kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.

"Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced its results, and that may be in this very life, or in the next rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced the results of volitional kammas that have been done and accumulated."

1"Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.

2Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

3Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?

Idha, bhikkhave, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu. (1)

4Adinnādāyī hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. (2)

5Kāmesumicchācārī hoti, yā tā māturakkhitā … pe … antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti. (3)


6Evaṁ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

7Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?

Idha, bhikkhave, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha:  ‘jānāmī’ti, jānaṁ vā āha:  ‘Na jānāmī’ti, apassaṁ vā āha:  ‘passāmī’ti, passaṁ vā āha:  ‘Na passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. (4)

8Pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā bhinnānaṁ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti. (5)


9Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā. Asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. (6)

10Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. (7)

11Evaṁ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

12Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?

Idha, bhikkhave, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, taṁ abhijjhātā hoti:  ‘aho vata, yaṁ parassa taṁ mama assā’ti. (8)

13Byāpannacitto hoti, paduṭṭhamanasaṅkappo:  ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. (9)


14Micchādiṭṭhiko hoti, viparītadassano:  ‘Natthi dinnaṁ … pe … ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. (10)


15Evaṁ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

16Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

17Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; evamevaṁ kho, bhikkhave, tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantīti.


18Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.

19Tatra, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

20Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?

Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati … pe …. (1)

21Adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. (2)

22Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā … pe … antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. (3)

23Evaṁ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.


24Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?

Idha, bhikkhave, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha:  ‘Na jānāmī’ti, jānaṁ vā āha:  ‘jānāmī’ti, apassaṁ vā āha:  ‘Na passāmī’ti, passaṁ vā āha:  ‘passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. (4)

25Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti – na ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandiṁ, samaggakaraṇiṁ vācaṁ bhāsitā hoti. (5)

26Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti. (6)

27Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. (7)


28Evaṁ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

29Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?

Idha, bhikkhave, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhātā hoti:  ‘aho vata, yaṁ parassa taṁ mamassā’ti. (8)

30Abyāpannacitto hoti appaduṭṭhamanasaṅkappo:  ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṁ pariharantū’ti. (9)


31Sammādiṭṭhiko hoti aviparītadassano:  ‘atthi dinnaṁ, atthi yiṭṭhaṁ … pe … ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. (10)


32Evaṁ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

33Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.


34Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; evamevaṁ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.

Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmī"ti. Sattamaṁ.