1"Bhikkhus, there are these four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge. What four? There is dark kamma with dark result; there is bright kamma with bright result; there is dark-and-bright kamma with dark-and-bright result; and there is kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma.

2(1) "And what, bhikkhus, is dark kamma with dark result? Here, someone performs an afflictive bodily volitional activity, an afflictive verbal volitional activity, an afflictive mental volitional activity. Here an "afflictive bodily volitional activity" (sabyāpajjhaṁ kāyasaṅkhāraṁ) can be understood as the volition responsible for the three courses of unwholesome bodily kamma, an "afflictive verbal volitional activity" as the volition responsible for the four courses of unwholesome verbal kamma, and an "afflictive mental volitional activity" as the volition responsible for the three courses of unwholesome mental kamma. As a consequence, he is reborn in an afflictive world. When he is reborn in such a world, afflictive contacts touch him. Being touched by afflictive contacts, he feels afflictive feelings, exclusively painful, as in the case of hell beings. This is called dark kamma with dark result.

3(2) "And what is bright kamma with bright result? Here, someone performs a non-afflictive bodily volitional activity, a non-afflictive verbal volitional activity, a non-afflictive mental volitional activity. The ten courses of wholesome kamma along with the volition of the jhānas. As a consequence he is reborn in a non-afflictive world. The higher deva worlds. When he is reborn in such a world, non-afflictive contacts touch him. Being touched by non-afflictive contacts, he feels non-afflictive feelings, exclusively pleasant, as in the case of the devas of refulgent glory. Devā subhakiṇhā. These are the devas dwelling in the highest divine realm corresponding to the third jhāna. This is called bright kamma with bright result.

4(3) "And what is dark-and-bright kamma with dark-and-bright result? Here, someone performs a bodily volitional activity that is both afflictive and non-afflictive, a verbal volitional activity that is both afflictive and non-afflictive, a mental volitional activity that is both afflictive and non-afflictive. As a consequence he is reborn in a world that is both afflictive and non-afflictive. When he is reborn in such a world, contacts that are both afflictive and non-afflictive touch him. Being touched by contacts that are both afflictive and non-afflictive, he feels feelings that are both afflictive and non-afflictive, mingled pleasure and pain, as in the case of human beings and some devas and some beings in the lower worlds. This is called dark-and-bright kamma with dark-and-bright result.

5(4) "And what is kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma? The volition for abandoning the kind of kamma that is dark with dark result, the volition for abandoning the kind of kamma that is bright with bright result, and the volition for abandoning the kind of kamma that is dark and bright with dark-and-bright result: this is called kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma. Mp: "The volition of the path leading to the end of the round" (vivaṭṭagāminī maggacetanā).

"These, bhikkhus, are the four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge."

1"Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ; atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ; atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ; atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

2Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati. Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vediyati ekantadukkhaṁ, seyyathāpi sattā nerayikā. Idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

3Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ? Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vediyati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.

4Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vediyati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

5Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati? Tatra, bhikkhave, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā – idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī"ti.

Dutiyaṁ.