1Thus have I heard. On one occasion the Blessed One was living at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary.

Now on that occasion the venerable Samiddhi was living in a forest hut. Then the wanderer Potaliputta, while wandering and walking for exercise, went to the venerable Samiddhi and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and said to the venerable Samiddhi:

"Friend Samiddhi, I heard and learned this from the recluse Gotama's own lips: ‘Bodily action is vain, verbal action is vain, only mental action is real.’ And: ‘There is that attainment on entering which one does not feel anything at all.’"[n.1226] MA says that Potaliputta did not actually hear this personally from the Buddha, but had heard a report that these statements were made by the Buddha. The former is a distorted version of the Buddha’s declaration at MN56.23 that mental action is the most reprehensible of the three types of deeds for the performance of evil action. The latter derives from the Buddha’s discussion of the cessation of perception in the Poṭṭhapāda Sutta (DN9). MA glosses the word "vain" by "fruitless."

"Do not say so, friend Potaliputta, do not say so. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus: ‘Bodily action is vain, verbal action is vain, only mental action is real.’ But, friend, there is that attainment on entering which one does not feel anything at all."

"How long is it since you went forth, friend Samiddhi?"

"Not long, friend: three years."

"There now, what shall we say to the elder bhikkhus when a young bhikkhu thinks the Teacher is to be defended thus? Friend Samiddhi, having done an intentional action by way of body, speech, or mind, what does one feel?"

"Having done an intentional action by way of body, speech, or mind, one feels suffering, friend Potaliputta."

Then, neither approving nor disapproving of the venerable Samiddhi's words, the wanderer Potaliputta rose from his seat and departed.

2Soon after the wanderer Potaliputta had left, the venerable Samiddhi went to the venerable Ānanda and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side and reported to the venerable Ānanda his entire conversation with the wanderer Potaliputta.

3After he had spoken, the venerable Ānanda told him: "Friend Samiddhi, this conversation should be told to the Blessed One. Come, let us approach the Blessed One and tell him this. As the Blessed One explains to us, so we shall bear it in mind." — "Yes, friend," the venerable Samiddhi replied.

4Then the venerable Ānanda and the venerable Samiddhi went together to the Blessed One, and after paying homage to him, they sat down at one side. The venerable Ānanda reported to the Blessed One the entire conversation between the venerable Samiddhi and the wanderer Potaliputta.

When he had finished, the Blessed One told the venerable Ānanda: "Ānanda, I do not even recall ever having seen the wanderer Potaliputta, so how could there have been this conversation? Though the wanderer Potaliputta's question should have been analysed before being answered, this misguided man Samiddhi answered it one-sidedly."

When this was said, the venerable Udāyin said to the Blessed One: "Venerable sir, perhaps the venerable Samiddhi spoke thus referring to the principle: ‘Whatever is felt is included in suffering.’"[n.1227] This statement is made by the Buddha at SN 36:11, with reference to the suffering inherent in all formations by reason of their impermanence. Though the statement itself is true, Samiddhi seems to have misinterpreted it to mean that all feeling is felt as suffering, which is patently false.

5Then the Blessed One addressed the venerable Ānanda: "See, Ānanda, how this misguided man Udāyin interferes. I knew, Ānanda, that this misguided man Udāyin would unduly interfere right now. From the start the wanderer Potaliputta had asked about the three kinds of feeling. This misguided man Samiddhi would have answered the wanderer Potaliputta rightly if, when asked thus, he would have explained: ‘Friend Potaliputta, having done an intentional action by way of body, speech, or mind whose result is to be felt as pleasant, one feels pleasure. Having done an intentional action by way of body, speech, or mind whose result is to be felt as painful, one feels pain. Having done an intentional action by way of body, speech, or mind whose result is to be felt as neither-pain-nor-pleasure, one feels neither-pain-nor-pleasure.’ But who are these foolish, thoughtless wanderers of other sects, that they could understand the Tathāgata's great exposition of action? You should listen, Ānanda, to the Tathāgata as he expounds the great exposition of action."

6"This is the time, Blessed One, this is the time, Sublime One, for the Blessed One to expound the great exposition of action. Having heard it from the Blessed One, the bhikkhus will remember it."

"Then listen, Ānanda, and attend closely to what I shall say."

"Yes, venerable sir," the venerable Ānanda replied. The Blessed One said this:

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7"Ānanda,[n.1228] MA: This section is not the expounding of the Tathāgata's knowledge of the great exposition of action, but the setting up of the outline for the purpose of presenting that exposition. there are four kinds of persons to be found existing in the world. What four? Here some person kills living beings, takes what is not given, misconducts himself in sensual pleasures, speaks falsehood, speaks maliciously, speaks harshly, gossips; he is covetous, has a mind of ill will, and holds wrong view. On the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell.

8"But here some person kills living beings … and holds wrong view. On the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world.

9"Here some person abstains from killing living beings, from taking what is not given, from misconduct in sensual pleasures, from false speech, from malicious speech, from harsh speech, from gossip; he is not covetous, his mind is without ill will, and he holds right view. On the dissolution of the body, after death, he reappears in a happy destination, even in the heavenly world.

10"But here some person abstains from killing living beings … and he holds right view. On the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell.

11"Here, Ānanda, by means of ardour, endeavour, devotion, diligence, and right attention, some recluse or brahmin attains such concentration of mind that, when his mind is concentrated, with the divine eye, which is purified and surpasses the human, he sees that person here who kills living beings … and holds wrong view, and he sees that on the dissolution of the body, after death, he has reappeared in a state of deprivation, in an unhappy destination, in perdition, even in hell. He says thus: ‘Indeed, there are evil actions, there is result of misconduct; for I saw a person here who killed living beings … and held wrong view, and I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation … even in hell.’ He says thus: ‘On the dissolution of the body, after death, everyone who kills living beings … and holds wrong view reappears in a state of deprivation … even in hell. Those who know thus know rightly; those who think otherwise are mistaken.’ Thus he obstinately adheres to what he himself has known, seen, and discovered, insisting: ‘Only this is true, anything else is wrong.’

12"But here, Ānanda, by means of ardour … some recluse or brahmin attains such a concentration of mind that, when his mind is concentrated, with the divine eye, which is purified and surpasses the human, he sees that person here who kills living beings … and holds wrong view, and he sees that on the dissolution of the body, after death, he has reappeared in a happy destination, even in the heavenly world. He says thus: ‘Indeed, there are no evil actions, there is no result of misconduct; for I saw a person here who killed living beings … and held wrong view, and I see that on the dissolution of the body, after death, he has reappeared in a happy destination, even in the heavenly world.’ He says thus: ‘On the dissolution of the body, after death, everyone who kills living beings … and holds wrong view reappears in a happy destination, even in the heavenly world. Those who know thus know rightly; those who think otherwise are mistaken.’ Thus he obstinately adheres to what he himself has known, seen, and discovered, insisting: ‘Only this is true, anything else is wrong.’

13"Here, Ānanda, by means of ardour … some recluse or brahmin attains such a concentration of mind that, when his mind is concentrated, with the divine eye, which is purified and surpasses the human, he sees that person here who abstains from killing living beings … and holds right view, and he sees that on the dissolution of the body, after death, he has reappeared in a happy destination, even in the heavenly world. He says thus: ‘Indeed, there are good actions, there is result of good conduct; for I saw a person here who abstained from killing living beings … and held right view, and I see that on the dissolution of the body, after death, he has reappeared in a happy destination, even in the heavenly world.’ He says thus: ‘On the dissolution of the body, after death, everyone who abstains from killing living beings … and holds right view reappears in a happy destination, even in the heavenly world. Those who know thus know rightly; those who think otherwise are mistaken.’ Thus he obstinately adheres to what he himself has known, seen, and discovered, insisting: ‘Only this is true, anything else is wrong.’

14"But here, Ānanda, by means of ardour … some recluse or brahmin attains such a concentration of mind that, when his mind is concentrated, with the divine eye, which is purified and surpasses the human, he sees that person here who abstains from killing living beings … and holds right view, and he sees that on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell. He says thus: ‘Indeed, there are no good actions, there is no result of good conduct; for I saw a person here who abstained from killing living beings … and held right view, and I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation … even in hell.’ He says thus: ‘On the dissolution of the body, after death, everyone who abstains from killing living beings … and holds right view reappears in a state of deprivation … even in hell. Those who know thus know rightly; those who think otherwise are mistaken. ’ Thus he obstinately adheres to what he himself has known, seen, and discovered, insisting: ‘Only this is true, anything else is wrong.’

15"Therein, Ānanda,[n.1229] MA: This too is not the expounding of the knowledge of the great exposition of action, but is still the setting up of the outline. The purpose here is to show what can be accepted and what should be rejected in the claims of the outside recluses and brahmins. Briefly put, the propositions that report their direct observations can be accepted, but the generalisations they derive from those observations must be rejected. when a recluse or brahmin says: ‘Indeed, there are evil actions, there is result of misconduct,’ I grant him this. When he says: ‘I saw a person here who killed living beings … and held wrong view, and I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation … even in hell,’ I also grant him this. But when he says: ‘On the dissolution of the body, after death, everyone who kills living beings … and holds wrong view reappears in a state of deprivation … even in hell,’ I do not grant him this. And when he says: ‘Those who know thus know rightly; those who think otherwise are mistaken,’ I also do not grant him this. And when he obstinately adheres to what he himself has known, seen, and discovered, insisting: ‘Only this is true, anything else is wrong,’ I also do not grant him this. Why is that? Because, Ānanda, the Tathāgata's knowledge of the great exposition of action is otherwise.

16"Therein, Ānanda, when a recluse or brahmin says: ‘Indeed, there are no evil actions, there is no result of misconduct, ’ I do not grant him this. When he says: ‘I saw a person here who killed living beings … and held wrong view, and I see that on the dissolution of the body, after death, he has reappeared in a happy destination, even in the heavenly world,’ I grant him this. But when he says: "On the dissolution of the body, after death, everyone who kills living beings … and holds wrong view reappears in a happy destination, even in the heavenly world,’ I do not grant him this. And when he says: ‘Those who know thus know rightly; those who think otherwise are mistaken,’ I also do not grant him this. And when he obstinately adheres to what he himself has known, seen, and discovered, insisting: ‘Only this is true, anything else is wrong,’ I also do not grant him this. Why is that? Because, Ānanda, the Tathāgata's knowledge of the great exposition of action is otherwise.

17"Therein, Ānanda, when a recluse or brahmin says: ‘Indeed, there are good actions, there is result of good conduct,’ I grant him this. And when he says: ‘I saw a person here who abstained from killing living beings … and held right view, and I see that on the dissolution of the body, after death, he has reappeared in a happy destination, even in the heavenly world,’ I also grant him this. But when he says: ‘On the dissolution of the body, after death, everyone who abstains from killing living beings … and holds right view reappears in a happy destination, even in the heavenly world,’ I do not grant him this. And when he says: ‘Those who know thus know rightly; those who think otherwise are mistaken,’ I also do not grant him this. And when he obstinately adheres to what he himself has known, seen, and discovered, insisting: ‘Only this is true, anything else is wrong,’ I also do not grant him this. Why is that? Because, Ānanda, the Tathāgata's knowledge of the great exposition of action is otherwise.

18"Therein, Ānanda, when a recluse or brahmin says: ‘Indeed, there are no good actions, there is no result of good conduct, ’ I do not grant him this. When he says: ‘I saw a person here who abstained from killing living beings … and held right view, and I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation … even in hell,’ I grant him this. But when he says: ‘On the dissolution of the body, after death, everyone who abstains from killing living beings … and holds right view reappears in a state of deprivation … even in hell,’ I do not grant him this. And when he says: ‘Those who know thus know rightly; those who think otherwise are mistaken,’ I also do not grant him this. And when he obstinately adheres to what he himself has known, seen, and discovered, insisting: ‘Only this is true, anything else is wrong,’ I also do not grant him this. Why is that? Because, Ānanda, the Tathāgata's knowledge of the great exposition of action is otherwise.

19"Therein, Ānanda,[n.1230] Here begins the expounding of the knowledge of the great exposition of action. as to the person here who kills living beings … and holds wrong view, and on the dissolution of the body, after death, reappears in a state of deprivation … even in hell: either earlier he did an evil action to be felt as painful, or later he did an evil action to be felt as painful, or at the time of death he acquired and undertook wrong view.[n.1231] MA: The person who was seen with the divine eye killing living beings, etc., is reborn in hell because of another evil deed he had done earlier than the deed of killing, etc., or because of an evil deed he did afterwards, or because of a wrong view he accepted at the time of death. Although the Pali seems to be saying that he was necessarily reborn in hell on account of some action other than the one he was seen performing, this should not be understood as an apodictic pronouncement but only as a statement of possibility. That is, while it may be true that he was reborn in hell because of the evil action he was seen performing, it is also possible that he was reborn there because of some other evil action he did earlier or later or because of wrong view. Because of that, on the dissolution of the body, after death, he has reappeared in a state of deprivation … even in hell. And since he has here killed living beings … and held wrong view, he will experience the result of that either here and now, or in his next rebirth, or in some subsequent existence.[n.1232] This statement shows that even if his evil kamma does not generate the mode of rebirth, it will still mature for him in some other way either in this life, in the next life, or in some more distant future life.

20"Therein, Ānanda, as to the person here who kills living beings … and holds wrong view, and on the dissolution of the body, after death, reappears in a happy destination, even in the heavenly world: either earlier he did a good action to be felt as pleasant, or later he did a good action to be felt as pleasant, or at the time of death he acquired and undertook right view.[n.1233] In this case the heavenly rebirth must be due to some action other than the one he was seen performing, since an evil action cannot produce a fortunate mode of rebirth. Because of that, on the dissolution of the body, after death, he has reappeared in a happy destination, even in the heavenly world. But since he has here killed living beings … and held wrong view, he will experience the result of that either here and now, or in his next rebirth, or in some subsequent existence.

21"Therein, Ānanda, as to the person here who abstains from killing living beings … and holds right view, and on the dissolution of the body, after death, reappears in a happy destination, even in the heavenly world: either earlier he did a good action to be felt as pleasant, or later he did a good action to be felt as pleasant, or at the time of death he acquired and undertook right view. Because of that, on the dissolution of the body, after death, he has reappeared in a happy destination, even in the heavenly world. And since he has here abstained from killing living beings … and held right view, he will experience the result of that either here and now, or in his next rebirth, or in some subsequent existence.

22"Therein, Ānanda, as to the person here who abstains from killing living beings … and holds right view, and on the dissolution of the body, after death, reappears in a state of deprivation … even in hell: either earlier he did an evil action to be felt as painful, or later he did an evil action to be felt as painful, or at the time of death he acquired and undertook wrong view. Because of that, on the dissolution of the body, after death, he has reappeared in a state of deprivation … even in hell. But since he has here abstained from killing living beings … and held right view, he will experience the result of that either here and now, or in his next rebirth, or in some subsequent existence.

23"Thus, Ānanda, there is action that is incapable and appears incapable; there is action that is incapable and appears capable; there is action that is capable and appears capable; and there is action that is capable and appears incapable."[n.1234] MA explains abhabba, incapable, as the unwholesome (akusala), called "incapable" because it is devoid of the capacity for growth; and bhabba, capable, as the wholesome, called "capable" because it has the capacity for growth. This explanation sounds suspect; bhabba (Skt bhavya) may simply mean "potent, capable of producing results," without implying any particular moral valuation. MA gives two explanations of the tetrad. The first devolves on taking the suffix -ābhāsa to mean "outshine" or "overcome," and thus the four terms exemplify the way a kamma of one quality can "outshine" another in generating its result. The second explanation, which seems more cogent, takes ābhāsa to mean "appears," which I follow in the translation. On this explanation, the first type is illustrated by the person who kills living beings and is reborn in hell: his action is incapable (of good result) because it is unwholesome, and it appears incapable because, since he is reborn in hell, it seems to be the cause for his rebirth there. The second is illustrated by the person who kills living beings and is reborn in heaven: his action is incapable (of good result) because it is unwholesome, yet it appears capable because he is reborn in heaven; thus to the outside recluses and brahmins it seems to be the cause for his rebirth in heaven. The remaining two terms should be understood along the same lines, with appropriate changes.

24That is what the Blessed One said. The venerable Ānanda was satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Tena kho pana samayena āyasmā samiddhi araññakuṭikāyaṁ viharati. Atha kho potaliputto paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmatā samiddhinā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho potaliputto paribbājako āyasmantaṁ samiddhiṁ etadavoca:

"sammukhā metaṁ, āvuso samiddhi, samaṇassa gotamassa sutaṁ, sammukhā paṭiggahitaṁ: ‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti. Atthi ca sā samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī"ti?

"Mā hevaṁ, āvuso potaliputta, avaca; mā hevaṁ, āvuso potaliputta, avaca; mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya: ‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti. ‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’"ti.

"Kīvaciraṁ pabbajitosi, āvuso samiddhī"ti?

"Na ciraṁ, āvuso, tīṇi vassānī"ti.

"Ettha dāni mayaṁ there bhikkhū kiṁ vakkhāma, yatra hi nāma evaṁnavo bhikkhu satthāraṁ parirakkhitabbaṁ maññissati. Sañcetanikaṁ, āvuso samiddhi, kammaṁ katvā kāyena vācāya manasā kiṁ so vediyatī"ti?

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

Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṁ neva abhinandi nappaṭikkosi; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi.

2Atha kho āyasmā samiddhi acirapakkante potaliputte paribbājake yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi yāvatako ahosi potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ āyasmato ānandassa ārocesi.

3Evaṁ vutte, āyasmā ānando āyasmantaṁ samiddhiṁ etadavoca: "atthi kho idaṁ, āvuso samiddhi, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāmāvuso samiddhi, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā"ti. "Evamāvuso"ti kho āyasmā samiddhi āyasmato ānandassa paccassosi.

4Atha kho āyasmā ca ānando āyasmā ca samiddhi yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato samiddhissa potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.

Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca: "dassanampi kho ahaṁ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṁ kathāsallāpaṁ? Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṁsena byākato"ti.

Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: "sace pana, bhante, āyasmatā samiddhinā idaṁ sandhāya bhāsitaṁ — yaṁ kiñci vedayitaṁ taṁ dukkhasmin"ti.

5Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "passasi no tvaṁ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṁ? Aññāsiṁ kho ahaṁ, ānanda: ‘idānevāyaṁ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti. Ādiṁyeva, ānanda, potaliputtena paribbājakena tisso vedanā pucchitā. Sacāyaṁ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṁ puṭṭho evaṁ byākareyya: ‘sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā sukhavedanīyaṁ sukhaṁ so vedayati; sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhavedanīyaṁ dukkhaṁ so vedayati; sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṁ adukkhamasukhaṁ so vedayatī’ti. Evaṁ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā byākaramāno byākareyya. Api ca, ānanda, ke ca aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa mahākammavibhaṅgaṁ jānissanti? Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṁ vibhajantassā"ti.

6"Etassa, bhagavā, kālo, etassa, sugata, kālo yaṁ bhagavā mahākammavibhaṅgaṁ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī"ti.

"Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī"ti.

"Evaṁ, bhante"ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:

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7"Cattārome, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. (1)

8Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. (2)

9Idhānanda, 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. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. (3)

10Idha 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. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. (4)

11Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati — idha pāṇātipātiṁ adinnādāyiṁ kāmesumicchācāriṁ musāvādiṁ pisuṇavācaṁ pharusavācaṁ samphappalāpiṁ abhijjhāluṁ byāpannacittaṁ micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. So evamāha: ‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ idha pāṇātipātiṁ adinnādāyiṁ … pe … micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti. So evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ye evaṁ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. (1)

12Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati — idha pāṇātipātiṁ adinnādāyiṁ … pe … micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ. So evamāha: ‘Natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ — idha pāṇātipātiṁ adinnādāyiṁ … pe … micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti. So evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. (2)

13Idhānanda, 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 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. So evamāha: ‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ — idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ … pe … sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti. So evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. (3)

14Idha 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. So evamāha: ‘Natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ — idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ … pe … sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti. So evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. (4)

15Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti idamassa anujānāmi; yampi so evamāha: ‘amāhaṁ puggalaṁ addasaṁ — idha pāṇātipātiṁ adinnādāyiṁ … pe … micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idampissa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha: ‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. (1)

16Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘Natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti idamassa nānujānāmi; yañca kho so evamāha: ‘amāhaṁ puggalaṁ addasaṁ — idha pāṇātipātiṁ adinnādāyiṁ … pe … micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idamassa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha: ‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. (2)

17Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko’ti idamassa anujānāmi; yampi so evamāha: ‘amāhaṁ puggalaṁ addasaṁ — idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ … pe … sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idampissa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha: ‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. (3)

18Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘Natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti idamassa nānujānāmi; yañca kho so evamāha: ‘amāhaṁ puggalaṁ addasaṁ — idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ … pe … sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idamassa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi; yañca kho so evamāha: ‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. (4)

19Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī … pe … micchādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti … pe … micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. (1)

20Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī … pe … micchādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti … pe … micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. (2)

21Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti … pe … sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. (3)

22Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato … pe … sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti … pe … sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. (4)

23Iti kho, ānanda, atthi kammaṁ abhabbaṁ abhabbābhāsaṁ, atthi kammaṁ abhabbaṁ bhabbābhāsaṁ, atthi kammaṁ bhabbañceva bhabbābhāsañca, atthi kammaṁ bhabbaṁ abhabbābhāsan"ti.

24Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.

Mahākammavibhaṅgasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.