1"Bhikkhus, there are these three causes for the origination of kamma. What three? Greed is a cause for the origination of kamma; hatred is a cause for the origination of kamma; delusion is a cause for the origination of kamma.

2(1) "Any kamma, bhikkhus, fashioned through greed, born of greed, caused by greed, originated by greed, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the next rebirth, or on some subsequent occasion. [n.372] Some scholars have argued from the variant readings that only two alternatives are involved: either in this life or upon rebirth. However, I translate in accordance with the commentarial understanding. While the commentaries may be imposing a later interpretation on more archaic texts that asserted only two ways in which kamma can ripen, as a translator I feel responsible to the text that has been transmitted rather than to theories about a more archaic original. The recognition of a threefold ripening of kamma is not exclusive to the Theravāda school but is also found in the treatises of the Sarvāstivāda Abhidharma system. Definitions of the three types—for example, in the Abhidharma Mahāvibhāṣā Śāstra at T XXVII 592a22 –593b8, and in the Abhidharmakośa at T XXIX 81c10–16—are exactly the same as in the Pāli tradition and thus likely precede the division of the schools.

3(2) "Any kamma fashioned through hatred, born of hatred, caused by hatred, originated by hatred, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the next rebirth, or on some subsequent occasion.

4(3) "Any kamma fashioned through delusion, born of delusion, caused by delusion, originated by delusion, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the next rebirth, or on some subsequent occasion.

5"Suppose, bhikkhus, seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved, were deposited in well-prepared ground in a good field and receive proper rainfall: in this way, those seeds would grow, increase, and mature.

6So too, any kamma that is fashioned through greed … hatred … delusion, born of delusion, caused by delusion, originated by delusion, ripens wherever the individual is reborn. Wherever that kamma ripens, it is there that one experiences its result, either in this very life, or in the next rebirth, or on some subsequent occasion.

"These are the three causes for the origination of kamma.

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7"Bhikkhus, there are these three other causes for the origination of kamma. What three? Non-greed is a cause for the origination of kamma; non-hatred is a cause for the origination of kamma; non-delusion is a cause for the origination of kamma.

8(1) "Any kamma, bhikkhus, fashioned through non-greed, born of non-greed, caused by non-greed, originated by non-greed, is abandoned when greed has vanished; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising. [n.373] This statement has to be carefully interpreted. For an arahant—who has abandoned greed, hatred, and delusion—kamma created earlier, whether good or bad, is still capable of ripening during the final life. But because there is no more rebirth, with his passing all accumulated kamma from the past becomes defunct. Thus the intention of this statement is not that an arahant's past kamma cannot ripen while the arahant lives, but that it becomes defunct with the arahant's passing; for there will be no further continuum of existence within which its fruits might arise. Brahmāli writes: "There must be a distinction here between ‘non-greed’ (alobha) and the situation when ‘greed has vanished’ (lobhe vigata). The former must refer to the motivation behind a particular action, the latter to the full uprooting of greed, attained only by the non-returner or even the arahant. Only in the light of this distinction does this statement make sense."

9(2) "Any kamma fashioned through non-hatred, born of non-hatred, caused by non-hatred, originated by non-hatred, is abandoned when hatred has vanished; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

10(3) "Any kamma fashioned through non-delusion, born of non-delusion, caused by non-delusion, originated by non-delusion, is abandoned when delusion has vanished; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising.

11"Suppose, bhikkhus, there are seeds that are intact, unspoiled, not damaged by wind and the sun's heat, fecund, well preserved. Then a man would burn them in a fire, reduce them to ashes, and winnow the ashes in a strong wind or let them be carried away by the swift current of a river. In this way, those seeds would be cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.

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12So too, any kamma that is fashioned through non-greed … non-hatred … non-delusion, born of non-delusion, caused by non-delusion, originated by non-delusion, is abandoned when delusion has vanished; it is cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising."

"These, bhikkhus, are the three causes for the origination of kamma."

13Whatever kamma an ignorant person has done
born of greed, hatred, and delusion,
whether what was fashioned by him be little or much,
it is to be experienced right here:
there exists no other site for it. [n.374] I read with Ce and Be mohajañ cāpaviddasu, as against Ee's mohajañ cāpi ’viddasu. Mp both Ce and Be also reads mohajañ cāpaviddasu, which it resolves into mohajañcāpi aviddasu. It paraphrases the meaning thus: "Whatever kamma the blind, ignorant worldling creates born of greed, hatred, and delusion—whether the kamma so fashioned be little or much—it is to be experienced right here (idh’eva taṁ vedaniyaṁ), that is, it is to be experienced by the fool here in his very own being (idha sake attabhāveyeva); this means that it ripens in his own individual being. There exists no other site [for it] (vatthuṁ aññaṁ na vijjati): there is no other site for the ripening of that kamma; for the kamma done by one person does not ripen in another's being."

14Therefore a wise person should abandon
any deed born of greed, hatred, and delusion.
A bhikkhu, giving rise to knowledge,
should abandon all bad destinations. [n.375] Tasmā lobhaṁ ca dosaṁ ca, mohajaṁ cāpi viddasu. Ee reads the last pāda mohañ cāpi ‘viddasu, which is missing a syllable. The text does lack a verb and direct object qualifed by mohajaṁ. Mp supplies these in its paraphrase: "Therefore a wise person does not do that kamma born of greed and so forth" (yo vidū … taṁ lobhajādibhedaṁ kammaṁ na karoti). It will be noted that Mp considers lobhaṁ and dosaṁ to be truncated forms of lobhajaṁ and dosajaṁ, and I translate accordingly. For the verb, I see jahe of pāda d to implicitly extend up into pādas a and b, thus doing a dual service.

1"Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.

2Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

3Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

4Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

5Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Devo ca sammādhāraṁ anuppaveccheyya. Evassu tāni, bhikkhave, bījāni vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyuṁ. Evamevaṁ kho, bhikkhave, yaṁ lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

6Yaṁ dosapakataṁ kammaṁ … pe … yaṁ mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.

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7Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.

8Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

9Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, dose vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

10Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

11Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Tāni puriso agginā ḍaheyya. Agginā ḍahitvā masiṁ kareyya. Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni. Evamevaṁ kho, bhikkhave, yaṁ alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

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12Yaṁ adosapakataṁ kammaṁ … pe … yaṁ amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti … pe … āyatiṁ anuppādadhammaṁ.

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyāti.

13Lobhajaṁ dosajañceva,
mohajañcāpaviddasu;
Yaṁ tena pakataṁ kammaṁ,
appaṁ vā yadi vā bahuṁ;
Idheva taṁ vedaniyaṁ,
vatthu aññaṁ na vijjati.

14Tasmā lobhañca dosañca,
mohajañcāpi viddasu;
Vijjaṁ uppādayaṁ bhikkhu,
sabbā duggatiyo jahe"ti.

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Catutthaṁ.