3. Akammaniyavagga   3. Неподатливый  
3. Useless  
Akammaniyavagga → akammanīyavagga (pts1ed)  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ akammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи неразвитой, была бы настолько неподатливой.  
“Mendicants, I do not see a single thing that, when it’s not developed like this, is as useless as the mind.  
Cittaṁ, bhikkhave, abhāvitaṁ akammaniyaṁ hotī”ti.  
Неразвитый ум является неподатливым».  
An undeveloped mind is useless.”  
“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ kammaniyaṁ hoti yathayidaṁ, bhikkhave, cittaṁ.  
“«Монахи, я не вижу ни одной другой вещи помимо ума, которая, будучи развитой, была бы настолько податливой.  
“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind.  
Cittaṁ, bhikkhave, bhāvitaṁ kammaniyaṁ hotī”ti.  
Развитый ум является податливым».  
A developed mind is workable.”  
Akammaniyavaggo tatiyo. 

“Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṁ phandano tesaṁ aggamakkhāyati yadidaṁ mudutāya ceva kammaññatāya ca.   «Монахи, подобно тому, как сандаловое дерево считается лучшим из деревьев в отношении уступчивости и податливости,  
“Just as, mendicants, the boxwood is said to be the best kind of tree in terms of its pliability and workability,  
Evamevaṁ kho ahaṁ, bhikkhave, nāññaṁ ekadhammampi samanupassāmi yaṁ evaṁ bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca yathayidaṁ cittaṁ.  
то точно также, я не вижу ни одной другой вещи (1) как ум, которая, будучи развитой и взращенной, была бы настолько уступчивой и податливой.  
so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated.  
Cittaṁ, bhikkhave, bhāvitaṁ bahulīkataṁ mudu ca hoti kammaññañca hotī”ti.  
Развитый и взращенный ум является уступчивым и податливым».  
A mind that is developed and cultivated is pliable and workable.”  

“Ye te, bhikkhave, bhikkhū lahukaṁ āpattiṁ garukā āpattīti dīpenti …pe… garukaṁ āpattiṁ lahukā āpattīti dīpenti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti …pe… aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti …pe… sāvasesaṁ āpattiṁ anavasesā āpattīti dīpenti …pe… anavasesaṁ āpattiṁ sāvasesā āpattīti dīpenti …pe… sappaṭikammaṁ āpattiṁ appaṭikammā āpattīti dīpenti …pe… appaṭikammaṁ āpattiṁ sappaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.   “Those mendicants who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.  
“Ye te, bhikkhave, bhikkhū lahukaṁ āpattiṁ lahukā āpattīti dīpenti … garukaṁ āpattiṁ garukā āpattīti dīpenti … duṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti … aduṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti … sāvasesaṁ āpattiṁ sāvasesā āpattīti dīpenti … anavasesaṁ āpattiṁ anavasesā āpattīti dīpenti … sappaṭikammaṁ āpattiṁ sappaṭikammā āpattīti dīpenti … appaṭikammaṁ āpattiṁ appaṭikammā āpattīti dīpenti;  
“Those mendicants who explain a light offense as a light offense … a serious offense as a serious offense … an offense committed with corrupt intention as an offense committed with corrupt intention … an offense not committed with corrupt intention as an offense not committed with corrupt intention … an offense requiring rehabilitation as an offense requiring rehabilitation … an offense not requiring rehabilitation as an offense not requiring rehabilitation … an offense with redress as an offense with redress … an offense without redress as an offense without redress  

“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.   “Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
“Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  

sammākammantaṁ bhāveti …   right action …  
sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati …  
going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness …  
sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati …  
going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness …  
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati …  
going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception …  
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati ….  
going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …  

1. Kammakaraṇavagga   The Chapter on Punishments  
Kammakaraṇavagga → vassūpanāyikāvaggo (bj)  
Idha, bhikkhave, ekacco passati coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārente;  
It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments— 
vividhā kammakāraṇā → vividhā kammakaraṇā (sya-all, pts1ed); vividhāni kammakaraṇāni (mr)  
‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārenti;  
‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal,  
Ahañceva kho pana evarūpaṁ pāpakammaṁ kareyyaṁ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṁ;  
the rulers would arrest me and subject me to the same punishments.  
Kammakaraṇavaggo paṭhamo.  

“Paṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā—  “Mendicants, when you hide your misdeeds, you can expect one of two destinies:  
Appaṭicchannakammantassa, bhikkhave, dvinnaṁ gatīnaṁ aññatarā gati pāṭikaṅkhā— 
When you don’t hide your misdeeds, you can expect one of two destinies:  

‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ.   When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:  
Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ.  
The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities.  
Tasmiṁ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti paccantime vā janapade acchanti.  
Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands.  
saṅkasāyanti → sañcāyanti (bj-a); saṅkamma jhāyanti (mr) | acchanti → bhajanti (bj, sya-all, km, pts1ed)  
Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ.  
The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities.  

“Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṁ pātimokkhaṁ paññattaṁ …pe… pātimokkhuddeso paññatto … pātimokkhaṭṭhapanaṁ paññattaṁ … pavāraṇā paññattā … pavāraṇaṭṭhapanaṁ paññattaṁ … tajjanīyakammaṁ paññattaṁ … niyassakammaṁ paññattaṁ … pabbājanīyakammaṁ paññattaṁ … paṭisāraṇīyakammaṁ paññattaṁ … ukkhepanīyakammaṁ paññattaṁ … parivāsadānaṁ paññattaṁ … mūlāyapaṭikassanaṁ paññattaṁ … mānattadānaṁ paññattaṁ … abbhānaṁ paññattaṁ … osāraṇīyaṁ paññattaṁ … nissāraṇīyaṁ paññattaṁ … upasampadā paññattā … ñattikammaṁ paññattaṁ … ñattidutiyakammaṁ paññattaṁ … ñatticatutthakammaṁ paññattaṁ … apaññatte paññattaṁ … paññatte anupaññattaṁ … sammukhāvinayo paññatto … sativinayo paññatto … amūḷhavinayo paññatto … paṭiññātakaraṇaṁ paññattaṁ … yebhuyyasikā paññattā … tassapāpiyasikā paññattā … tiṇavatthārako paññatto.   “For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of censure … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter in the presence of those concerned … the settling of a disciplinary matter by accurate recollection … the settling of a disciplinary matter due to recovery from madness … the settling of a disciplinary matter due to the acknowledgement of the offense … the settling of a disciplinary matter by the decision of a majority … the settling of a disciplinary matter by a verdict of aggravated misconduct … the settling of a disciplinary matter by covering over with grass.  

“Kammalakkhaṇo, bhikkhave, bālo, kammalakkhaṇo paṇḍito, apadānasobhanī paññāti.   “A fool is characterized by their deeds, and an astute person is characterized by their deeds, for wisdom shows in its traces.  

Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca.   A fool thinks poorly, speaks poorly, and acts poorly.  
No cedaṁ, bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ:  
If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them:  
Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṁ paṇḍitā jānanti:  
But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them:  
Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca.  
An astute person thinks well, speaks well, and acts well.  
No cedaṁ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṁ paṇḍitā jāneyyuṁ:  
If an astute person didn’t think well, speak well, and act well, then how would the astute know of them:  
Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṁ paṇḍitā jānanti:  
But since an astute person does think well, speak well, and act well, then the astute do know of them:  

Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto.   It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.  

Evamevaṁ kho, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati kāyakammasmiṁ:   In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security regarding bodily actions, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.  
‘evarūpaṁ kāyakammaṁ sevitabbaṁ, evarūpaṁ kāyakammaṁ na sevitabban’ti.  
‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.’  
Puna caparaṁ, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahati vacīkammasmiṁ:  
Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying:  
‘evarūpaṁ vacīkammaṁ sevitabbaṁ, evarūpaṁ vacīkammaṁ na sevitabban’ti …pe… manokammasmiṁ:  
‘This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.’ … And regarding mental actions:  
‘evarūpaṁ manokammaṁ sevitabbaṁ, evarūpaṁ manokammaṁ na sevitabban’ti.  
‘This kind of mental action should be cultivated. This kind of mental action should not be cultivated.’  
Sa kho so, bhikkhu, tathāgato arahaṁ sammāsambuddho dhammiko dhammarājā dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā kāyakammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā vacīkammasmiṁ, dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahitvā manokammasmiṁ, dhammeneva anuttaraṁ dhammacakkaṁ pavatteti.  
And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma.  

Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṁ na sakkaccaṁ kammantaṁ adhiṭṭhāti, majjhanhikasamayaṁ na sakkaccaṁ kammantaṁ adhiṭṭhāti, sāyanhasamayaṁ na sakkaccaṁ kammantaṁ adhiṭṭhāti.   It’s when a shopkeeper doesn’t carefully apply themselves to their work in the morning, at midday, and in the afternoon.  
Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṁ sakkaccaṁ kammantaṁ adhiṭṭhāti, majjhanhikasamayaṁ …pe… sāyanhasamayaṁ sakkaccaṁ kammantaṁ adhiṭṭhāti.  
It’s when a shopkeeper carefully applies themselves to their work in the morning, at midday, and in the afternoon.  

Imesaṁ pana, bhikkhave, tiṇṇaṁ puggalānaṁ iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānenā”ti.   And I also say that it’s not easy to repay these three people by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick.” 

Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti avassuto kasambujāto.   It’s a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.  

Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.   Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born.  
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.  
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  
Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.  
Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new life-form is born.  
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.  
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  
Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.  
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born.  
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.  
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.  
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,  
Evamevaṁ kho, bhikkhave, yaṁ lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.  
In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born.  
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.  
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  
Yaṁ dosapakataṁ kammaṁ …pe…  
Any deed that emerges from hate …  
yaṁ mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.  
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born.  
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.  
And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.  
Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  
Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.  
Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, dose vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  
Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.  
Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.  
Evamevaṁ kho, bhikkhave, yaṁ alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.  
In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.  
Yaṁ adosapakataṁ kammaṁ …pe…  
Any deed that emerges from love …  
yaṁ amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti …pe…  
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with.  
Lobhajaṁ dosajañceva,  
When an ignorant person acts  
dosajañceva → dosajaṁ kammaṁ (mr) 
Yaṁ tena pakataṁ kammaṁ,  
any deeds they have done,  

Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ;   That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.  
Taṁ kho pana te etaṁ → taṁ kho panetaṁ (bj, sya-all, km, pts1ed) | pāpakammaṁ → pāpaṁ kammaṁ (bj)  
atha kho tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.  
That bad deed was done by you alone, and you alone will experience the result.’  
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ;  
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.  
atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti.  
That bad deed was done by you alone, and you alone will experience the result.’  
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ;  
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.  
atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’”ti.  
That bad deed was done by you alone, and you alone will experience the result.’  
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
 
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti.  
And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.  
‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti.  
‘Those who do such bad deeds in the world receive these many different punishments.  

Yathā kho pana, bhikkhave, aññesaṁ nivesane dāsakammakaraporisassa kaṇājakaṁ bhojanaṁ dīyati bilaṅgadutiyaṁ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṁsodano dīyati.   While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s home they are given fine rice with meat.  

pāpakammaṁ pakubbato;   for someone who does bad deeds.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.   When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.   When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.  

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.   right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;   or a pendant of river gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates.  

Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.   and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.  
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi, akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti.  
 

Jānanti kho panassa dāsakammakaraporisā:   Bondservants, workers, and staff still know:  
‘ime mayhaṁ dāsakammakaraporisā’ti.  
‘These are my bondservants, workers, and staff.’  

Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissati—  So with the ending of karma, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away.  
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.  
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.  
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.  
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.  
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.  
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.  

“Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?   “If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”  
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.  
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.  
Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?  
If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”  
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.  
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.  
Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?  
If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”  
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.  
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.  

“Kāmadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?   “If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”  
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.  
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.  
Rūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?  
If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”  
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.  
“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture.  
Arūpadhātuvepakkañca, ānanda, kammaṁ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?  
If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”  
“Iti kho, ānanda, kammaṁ khettaṁ, viññāṇaṁ bījaṁ, taṇhā sneho.  
“So, deeds are the field, consciousness is the seed, and craving is the moisture.  

‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.   ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.  
‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathāssa vipākaṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya.  
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.  
Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
Take the case of a person who does a trivial bad deed, but it lands them in hell.  
pāpakammaṁ → pāpaṁ kammaṁ (bj, pts1ed)  
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, let alone a lot.  
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti?  
What kind of person does a trivial bad deed, but it lands them in hell?  
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
That kind of person does a trivial bad deed, but it lands them in hell.  
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva?  
What kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, let alone a lot?  
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
That kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot.  
“Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
“This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell.  
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …  
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti?  
 
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
 
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva?  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
 
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakaṁ pāpakammaṁ kataṁ.  
This is how it is in the case of a person who does a trivial bad deed, but they go to hell.  
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …  
Kathaṁrūpassa, bhikkhave, puggalassa appamattakaṁ pāpakammaṁ kataṁ, tamenaṁ nirayaṁ upaneti?  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
 
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva?  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
 
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell.  
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …  
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti?  
 
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti.  
 
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva?  
 
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva.  
 
‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya.  
‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.  
‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathā tassa vipākaṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti.  
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.” 

Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ aniddhantakasāvaṁ, na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya.   Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working.  
Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ niddhantakasāvaṁ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.  
The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked.  
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.   But when a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.  
Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ kālena kālaṁ abhidhamati, kālena kālaṁ udakena paripphoseti, kālena kālaṁ ajjhupekkhati, taṁ hoti jātarūpaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.  
But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked.  
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṁ samādhinimittaṁ manasi karoti, kālena kālaṁ paggahanimittaṁ manasi karoti, kālena kālaṁ upekkhānimittaṁ manasi karoti, taṁ hoti cittaṁ muduñca kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṁ khayāya.  
When a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.  

“citte, gahapati, arakkhite kāyakammampi arakkhitaṁ hoti, vacīkammampi arakkhitaṁ hoti, manokammampi arakkhitaṁ hoti.   “Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected.  
Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṁ hoti, vacīkammampi avassutaṁ hoti, manokammampi avassutaṁ hoti.  
When deeds are unprotected, they become corrupted.  
Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṁ hoti, vacīkammampi pūtikaṁ hoti, manokammampi pūtikaṁ hoti.  
When deeds are corrupted, they become rotten.  
Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are rotten will not have a good death.  
Evamevaṁ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṁ hoti, vacīkammampi arakkhitaṁ hoti, manokammampi arakkhitaṁ hoti.  
In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. …  
Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṁ hoti, vacīkammampi avassutaṁ hoti, manokammampi avassutaṁ hoti.  
 
Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṁ hoti, vacīkammampi pūtikaṁ hoti, manokammampi pūtikaṁ hoti.  
 
Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are rotten will not have a good death.  
Citte, gahapati, rakkhite kāyakammampi rakkhitaṁ hoti, vacīkammampi rakkhitaṁ hoti, manokammampi rakkhitaṁ hoti.  
When the mind is protected, bodily, verbal, and mental deeds are protected.  
Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṁ hoti, vacīkammampi anavassutaṁ hoti, manokammampi anavassutaṁ hoti.  
When deeds are protected, they don’t become corrupted.  
Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṁ hoti, vacīkammampi apūtikaṁ hoti, manokammampi apūtikaṁ hoti.  
When deeds aren’t corrupted, they don’t become rotten.  
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.  
Evamevaṁ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṁ hoti, vacīkammampi rakkhitaṁ hoti, manokammampi rakkhitaṁ hoti.  
In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. …  
Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṁ hoti, vacīkammampi anavassutaṁ hoti, manokammampi anavassutaṁ hoti.  
 
Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṁ hoti, vacīkammampi apūtikaṁ hoti, manokammampi apūtikaṁ hoti.  
 
Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā”ti.  
Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.” 

“citte, gahapati, byāpanne kāyakammampi byāpannaṁ hoti, vacīkammampi byāpannaṁ hoti, manokammampi byāpannaṁ hoti.   “Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen.  
Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are fallen will not have a good death.  
evamevaṁ kho, gahapati, citte byāpanne kāyakammampi byāpannaṁ hoti, vacīkammampi byāpannaṁ hoti, manokammampi byāpannaṁ hoti.  
In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen.  
Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṁ maraṇaṁ hoti, na bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are fallen will not have a good death.  
Citte, gahapati, abyāpanne kāyakammampi abyāpannaṁ hoti, vacīkammampi abyāpannaṁ hoti, manokammampi abyāpannaṁ hoti.  
When the mind is not fallen, bodily, verbal, and mental deeds are not fallen.  
Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā.  
Someone whose deeds of body, speech, and mind are not fallen will have a good death.  
evamevaṁ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṁ hoti, vacīkammampi abyāpannaṁ hoti, manokammampi abyāpannaṁ hoti.  
In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen.  
Tassa abyāpannakāyakammantassa …pe… abyāpannamanokammantassa bhaddakaṁ maraṇaṁ hoti, bhaddikā kālakiriyā”ti.  
Someone whose deeds of body, speech, and mind are not fallen will have a good death.” 

Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati.   Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation.  
Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati.  
 
Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati.  
 
Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati.  
Any deed that emerges from contentment, love, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation.  
Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati.  
 
Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, taṁ kammaṁ kusalaṁ taṁ kammaṁ anavajjaṁ taṁ kammaṁ sukhavipākaṁ, taṁ kammaṁ kammanirodhāya saṁvattati, na taṁ kammaṁ kammasamudayāya saṁvattati.  
 

Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.   Furthermore, a person, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.  
Puna caparaṁ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Furthermore, a person, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  

Kammantasutta   Action  
Kammantavipatti, ājīvavipatti, diṭṭhivipatti.  
Failure in action, livelihood, and view.  
Katamā ca, bhikkhave, kammantavipatti?  
And what is failure in action?  
Ayaṁ vuccati, bhikkhave, kammantavipatti.  
This is called ‘failure in action’.  
Kammantasampadā, ājīvasampadā, diṭṭhisampadā.  
Accomplishment in action, livelihood, and view.  
Katamā ca, bhikkhave, kammantasampadā?  
And what is accomplishment in action?  
Ayaṁ vuccati, bhikkhave, kammantasampadā.  
This is called ‘accomplishment in action’.  

Apaṇṇako ca kammanto,   " 

‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.   ‘There is no power in deeds, action, or energy.’  
Yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva ahesuṁ kiriyavādā ca vīriyavādā ca.  
Now, all the perfected ones, the fully awakened Buddhas who lived in the past taught the efficacy of deeds, action, and energy.  
‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.  
‘There is no power in deeds, action, or energy.’  
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva bhavissanti kiriyavādā ca vīriyavādā ca.  
All the perfected ones, the fully awakened Buddhas who will live in the future will teach the efficacy of deeds, action, and energy.  
‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.  
‘There is no power in deeds, action, or energy.’  
Ahampi, bhikkhave, etarahi arahaṁ sammāsambuddho kammavādo ceva kiriyavādo ca vīriyavādo ca.  
I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy.  
‘natthi kammaṁ, natthi kiriyaṁ, natthi vīriyan’ti.  
‘There is no power in deeds, action, or energy.’  

Padakkhiṇaṁ kāyakammaṁ,   Worthy deeds of body,  
vācākammaṁ padakkhiṇaṁ;  
verbal worthy deeds,  
Padakkhiṇaṁ manokammaṁ,  
worthy deeds of mind,  

sammākammantaṁ bhāveti …   right action …  

17. Kammapathapeyyāla   The Chapter on Ways of Performing Deeds  
Kammapathapeyyālaṁ niṭṭhitaṁ.  
 
Kammapathesu peyyālaṁ,  
" 

Idha, bhikkhave, ekacco puggalo kāme ca paṭisevati, pāpañca kammaṁ karoti.   It’s a person who takes part in sensual pleasures and does bad deeds.  
Idha, bhikkhave, ekacco puggalo kāme ca nappaṭisevati, pāpañca kammaṁ na karoti, sahāpi dukkhena sahāpi domanassena assumukhopi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati.  
It’s a person who doesn’t take part in sensual pleasures or do bad deeds. They live the full and pure spiritual life in pain and sadness, weeping, with tearful faces.  

Sabbakammakkhayaṁ patto,   He has attained the end of all deeds,  

Sabbakammavihāyīnaṁ,   Who can hold back the dispeller,  

Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.   The Buddha had left the road and sat at the root of a tree cross-legged, setting his body straight, and establishing mindfulness in front of him.  

Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle (…) nisīdi.   The Buddha left the road and sat at the root of a tree,  

Kammaṁ katvāna bhaddakan”ti.   having done excellent deeds.”  

7. Pattakammavagga   7. Fitting Deeds  
Pattakammasutta  
Fitting Deeds  
Puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati.  
He makes his children, partners, bondservants, workers, and staff happy …  

7. Pattakammavagga   7. Fitting Deeds  

7. Pattakammavagga   7. Fitting Deeds  

7. Pattakammavagga   7. Fitting Deeds  

7. Pattakammavagga   7. Fitting Deeds  

7. Pattakammavagga   7. Fitting Deeds  
Karontākusalaṁ kammaṁ,  
do unskillful deeds  
kammaṁ → dhammaṁ (mr)  

7. Pattakammavagga   7. Fitting Deeds  

7. Pattakammavagga   7. Fitting Deeds  

7. Pattakammavagga   7. Fitting Deeds  

7. Pattakammavagga   7. Fitting Deeds  
Pattakammavaggo dutiyo.  
 
Pattakammaṁ ānaṇyako,  
 

Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṁ vā divaṁ vā ānītā hoti, tāvadevassā tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu.   It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff.  

Kammavipāko, bhikkhave, acinteyyo, na cintetabbo;   The results of deeds …  

“Ko nu kho, bhante, hetu ko paccayo, yena mātugāmo neva sabhāyaṁ nisīdati, na kammantaṁ payojeti, na kambojaṁ gacchatī”ti?   “Sir, what is the cause, what is the reason why females don’t attend council meetings, work for a living, or travel to Persia?”  
ayaṁ kho, ānanda, hetu ayaṁ paccayo, yena mātugāmo neva sabhāyaṁ nisīdati, na kammantaṁ payojeti, na kambojaṁ gacchatī”ti.  
This is the cause, this is the reason why females don’t attend council meetings, work for a living, or travel to Persia.”  

Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni panassa na bahudeva uppajjanti. Appābādho hoti.   They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds—usually don’t come up.  
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni me na bahudeva uppajjanti. Appābādhohamasmi.  
I’m healthy …  

Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.   It’s when a mendicant has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.  
It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations.  

‘ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yaṁ maṁ attā sīlato na upavadeyyā’ti.   ‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’  
ahañceva → ahañce (?) | kiñca taṁ yaṁ maṁ → kiñca taṁ maṁ (bj); kiñca maṁ (sya-all, km); kiñca taṁ kammaṁ (pts1ed, mr) 
Idha, bhikkhave, ekacco passati coraṁ āgucāriṁ, rājāno gahetvā vividhā kammakāraṇā kārente,  
It’s when someone sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— 
‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārenti, kasāhipi tāḷenti …pe… asināpi sīsaṁ chindanti, ahañceva kho pana evarūpaṁ pāpakammaṁ kareyyaṁ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṁ, kasāhipi tāḷeyyuṁ, vettehipi tāḷeyyuṁ, addhadaṇḍakehipi tāḷeyyuṁ, hatthampi chindeyyuṁ, pādampi chindeyyuṁ, hatthapādampi chindeyyuṁ, kaṇṇampi chindeyyuṁ, nāsampi chindeyyuṁ, kaṇṇanāsampi chindeyyuṁ, bilaṅgathālikampi kareyyuṁ, saṅkhamuṇḍikampi kareyyuṁ;  
‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ …  

Uṭṭhānaphalūpajīvī na kammaphalūpajīvī,   One who lives off the fruit of initiative, but not deeds;  
kammaphalūpajīvī na uṭṭhānaphalūpajīvī,  
one who lives off the fruit of deeds, but not initiative;  
uṭṭhānaphalūpajīvī ceva kammaphalūpajīvī ca,  
one who lives off the fruit of both deeds and initiative;  
neva uṭṭhānaphalūpajīvī na kammaphalūpajīvī— 
one who lives off the fruit of neither initiative nor deeds.  

‘bālo ayaṁ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammanti.   ‘This King Eḷeyya is a fool to be so devoted to the ascetic Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.  
yamako moggallo uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karonti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’ti.  
Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—for they show the same kind of deference to Rāmaputta.’  
Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarena alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ’.  
‘It’s because the ascetic Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.  
samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karonti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’ti.  
It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.’  

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.   Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness.  
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness.  
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception.  

Lobhaṁ vineyya viharanto na lobhajaṁ kammaṁ karissasi kāyena vācāya manasā.   Then you won’t act out of greed by way of body, speech, or mind.  
Dosaṁ vineyya viharanto na dosajaṁ kammaṁ karissasi kāyena vācāya manasā.  
Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”  
Mohaṁ vineyya viharanto na mohajaṁ kammaṁ karissasi kāyena vācāya manasā.  
 
Sārambhaṁ vineyya viharanto na sārambhajaṁ kammaṁ karissasi kāyena vācāya manasā’”ti.  
 

Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ.   Take a person who did bad deeds in a past life. But the result of that has not yet ripened.  
Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ.  
 
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi.  
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.  
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.  
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.  
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.  
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.  
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti.  
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.  

“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā.   Because that green sal tree is well worked on the outside, but inside it’s still not cleared out.  
“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā phiyārittabaddhā.  
Because that green sal tree is well worked on the outside, cleared out on the inside, made into a boat, and fixed with oars and rudder.  

Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā.   It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.  
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.  
‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’  
ettakā assā haññantu yaññatthāya → etthantare pāṭho si, sya-all, km, pts1ed potthakesu, barihisatthāyā’ti → parikammatthāyāti (mr)  
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.  
His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya …pe…  
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives …  

Sattakammasutta   Seven Kinds of Deeds  
Sattakammasutta → tatiyasappurisasuttaṁ (bj)  

Dasakammasutta   Ten Kinds of Deeds  
Dasakammasutta → catutthasappurisasuttaṁ (bj) 

Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti.   It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.  
attanā ca micchākammanto hoti, parañca micchākammante samādapeti;  
 
Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.  
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
attanā ca sammākammanto hoti, parañca sammākammante samādapeti;  
 

Sattakammaṁ atho ca dasakammaṁ;    

…pe… Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti …pe… sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti.   “Someone with four qualities is cast down to hell. … wrong view, wrong thought, wrong speech, wrong action. … Someone with four qualities is raised up to heaven. … right view, right thought, right speech, right action. …” 

…pe… Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti …pe… sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti …pe….   “A foolish person … creates much wickedness. … wrong view, wrong thought, wrong speech, wrong action. … An astute person … creates much merit. … right view, right thought, right speech, right action. …” 

24. Kammavagga   24. Deeds  
Saṅkhittasutta  
Deeds In Brief  
Saṅkhittasutta → paṭhamakammasuttaṁ (bj)  
Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;  
There are dark deeds with dark results.  
atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;  
There are bright deeds with bright results.  
atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;  
There are dark and bright deeds with dark and bright results.  
atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  

24. Kammavagga   24. Deeds  
Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;  
There are dark deeds with dark results;  
atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;  
bright deeds with bright results;  
atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;  
dark and bright deeds with dark and bright results; and  
atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  
Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ?  
And what are dark deeds with dark results?  
Idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.  
These are called dark deeds with dark results.  
Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ?  
And what are bright deeds with bright results?  
Idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.  
These are called bright deeds with bright results.  
Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ?  
And what are dark and bright deeds with dark and bright results?  
Idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.  
These are called dark and bright deeds with dark and bright results.  
Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati?  
And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?  
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— 
It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.  
idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  

24. Kammavagga   24. Deeds  
kammasaccāyaṁ, bho, loko kammasamārambhaṭṭhāyī”ti.  
The world exists through deeds, and it remains because deeds are undertaken.”  
kammasaccāyaṁ → kammasaccāyī (mr) 
Atthi, brāhmaṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ;  
There are dark deeds with dark results;  
atthi, brāhmaṇa, kammaṁ sukkaṁ sukkavipākaṁ;  
bright deeds with bright results;  
atthi, brāhmaṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;  
dark and bright deeds with dark and bright results; and  
atthi, brāhmaṇa, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  
Katamañca, brāhmaṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ?  
And what are the dark deeds with dark results?  
Idaṁ vuccati, brāhmaṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ.  
These are called dark deeds with dark results.  
Katamañca, brāhmaṇa, kammaṁ sukkaṁ sukkavipākaṁ?  
And what are bright deeds with bright results?  
Idaṁ vuccati, brāhmaṇa, kammaṁ sukkaṁ sukkavipākaṁ.  
These are called bright deeds with bright results.  
Katamañca, brāhmaṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ?  
And what are dark and bright deeds with dark and bright results?  
Idaṁ vuccati, brāhmaṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.  
These are called dark and bright deeds with dark and bright results.  
Katamañca, brāhmaṇa, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati?  
And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?  
Tatra, brāhmaṇa, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā— 
It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.  
idaṁ vuccati, brāhmaṇa, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  

24. Kammavagga   24. Deeds  
Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;  
There are dark deeds with dark results;  
atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;  
bright deeds with bright results;  
atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;  
dark and bright deeds with dark and bright results; and  
atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  
Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ?  
And what are the dark deeds with dark results?  
Idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.  
These are called dark deeds with dark results.  
Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ?  
And what are bright deeds with bright results?  
Idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.  
These are called bright deeds with bright results.  
Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ?  
And what are dark and bright deeds with dark and bright results?  
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.  
It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.  
Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati?  
And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?  
Tatra, bhikkhave, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ …pe… idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  

24. Kammavagga   24. Deeds  
Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;  
There are dark deeds with dark results;  
atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;  
bright deeds with bright results;  
atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;  
dark and bright deeds with dark and bright results; and  
atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  
Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ?  
And what are dark deeds with dark results?  
Idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.  
These are called dark deeds with dark results.  
Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ?  
And what are bright deeds with bright results?  
Idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.  
These are called bright deeds with bright results.  
Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ?  
And what are dark and bright deeds with dark and bright results?  
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.  
It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.  
Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati?  
And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?  
Tatra, bhikkhave, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ …pe… idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  

24. Kammavagga   24. Deeds  
Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;  
There are dark deeds with dark results;  
atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;  
bright deeds with bright results;  
atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;  
dark and bright deeds with dark and bright results; and  
atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  
Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ?  
And what are dark deeds with dark results?  
Idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.  
It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.  
Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ?  
And what are bright deeds with bright results?  
Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.  
It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.  
Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ?  
And what are dark and bright deeds with dark and bright results?  
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.  
It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.  
Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati?  
And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?  
Idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  

24. Kammavagga   24. Deeds  
idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.  
And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.  
Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ?  
And what are bright deeds with bright results?  
Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.  
It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.  
Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ?  
And what are dark and bright deeds with dark and bright results?  
Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.  
It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.  
Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati?  
And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds?  
idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.  
These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.  

24. Kammavagga   24. Deeds  
Sāvajjasutta  
Blameworthy  
Sāvajjasutta → sāvajja-anavajjakammasuttaṁ (bj) 

24. Kammavagga   24. Deeds  
Abyābajjhasutta  
Pleasing  
Abyābajjhasutta → sabyāpajjha-abyāpajjhakammasuttaṁ (bj) 

24. Kammavagga   24. Deeds  

24. Kammavagga   24. Deeds  
Kammavaggo catuttho.  
 

Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto.   Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.  
dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṁ santā nāsessanti;  
If they’re in harmony, they’ll expel me,  

‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ sīsacchejjaṁ.   ‘This man must have done a truly bad and reprehensible deed, a capital offense.  
So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ sīsacchejjan’ti.  
There’s no way I’d ever do such a bad and reprehensible deed, a capital offense.’  
vatassāhaṁ → so vatassāyaṁ (bj, sya-all) | pāpakammaṁ → pāpaṁ kammaṁ (bj, pts1ed) | na kareyyaṁ → na kareyya (si, sya-all)  
‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī’ti.  
‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’  
‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ mosallaṁ.  
‘This man must have done a truly bad and reprehensible deed, deserving of clubbing. …  
“ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī”ti.  
 
So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ mosallan’ti.  
There’s no way I’d ever do such a bad and reprehensible deed, deserving of clubbing.’  
‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ.  
‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes.  
‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ bhasmapuṭaṁ.  
‘This man must have done a truly bad and reprehensible deed, deserving of a sack of ashes. …  
“ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ;  
 
So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ bhasmapuṭan’ti.  
There’s no way I’d ever do such a bad and reprehensible deed, deserving of a sack of ashes.’  
‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ.  
‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism.  
‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ upavajjaṁ.  
‘This man must have done a truly bad and reprehensible deed, deserving of criticism. …  
“ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ;  
 
So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ upavajjan’ti.  
There’s no way I’d ever do such a bad and reprehensible deed, deserving of criticism.’  

Kammasutta   Deeds  
Kammasutta → sāvajja-anavajjasuttaṁ (bj) 

27. Kammapathavagga   27. Ways of Performing Deeds  

27. Kammapathavagga   27. Ways of Performing Deeds  

27. Kammapathavagga   27. Ways of Performing Deeds  

27. Kammapathavagga   27. Ways of Performing Deeds  

27. Kammapathavagga   27. Ways of Performing Deeds  

27. Kammapathavagga   27. Ways of Performing Deeds  

27. Kammapathavagga   27. Ways of Performing Deeds  

27. Kammapathavagga   27. Ways of Performing Deeds  

27. Kammapathavagga   27. Ways of Performing Deeds  

27. Kammapathavagga   27. Ways of Performing Deeds  
Kammapathavaggo sattamo. 

“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya.   “Mendicants, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.  
ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya.  
When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.  
Yato ca kho, bhikkhave, jātarūpaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti jātarūpaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya.  
But when gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked.  
Evamevaṁ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.  
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.  
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya.  
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.  
Yato ca kho, bhikkhave, cittaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti cittaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṁ khayāya.  
But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is rightly immersed in samādhi for the ending of defilements.  
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti,  
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’  

‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṁsāya samannāgatā, alaṁ kātuṁ alaṁ saṁvidhātun’ti.   ‘We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’  
‘yo so bhattu abbhantaro antojano dāsāti vā pessāti vā kammakarāti vā, tesaṁ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṁ jānissāma, khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajissāmā’ti.  
‘We will know what work our husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of fresh and cooked foods.’  

puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati.   He makes his children, partners, bondservants, workers, and staff happy …  

dāsakammakaraporisassa atthāya hitāya sukhāya hoti;   bondservants, workers, and staff;  
dāsakammakaraporisassa atthāya hitāya sukhāya hoti;  
 

Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.   If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
Ahañceva → ahañce (?) | kammantāpi nappavatteyyuṁ → kammantopi nappavatteyya (mr)  
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
Kammaṁ daḷhaṁ kinti karomi dānī”ti.  
‘The deed is powerful. What can I do now?’” 

‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ …pe… na socanāya paridevanāya …pe… kammaṁ daḷhaṁ kinti karomi dānī”ti.   That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The deed is powerful. What can I do now?’” 

So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti—  And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work.  
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— 
Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work.  
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— 
And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done.  
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti.  
If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’  
Kammaṁ daḷhaṁ kinti karomi dānī”ti.  
‘The deed is powerful. What can I do now?’”  
Ajjatagge dāni mayaṁ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti.  
From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”  

‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.   ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.  
Yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā— 
I shall be the heir of whatever deeds I do, whether good or bad.’  
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— 
What is the advantage of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.  
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— 
This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.  
‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmi;  
‘It’s not just me who shall be the owner of my deeds and heir to my deeds.  
atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti.  
For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are reborn.’  

Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṁ karoti māneti pūjeti.   Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff.  
Tamenaṁ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:  
Honored in this way, his wives and children, bondservants, workers, and staff love him with a good heart, wishing:  
Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.  
When a gentleman is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline.  
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṁ karoti māneti pūjeti.  
Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with.  
khettakammantasāmantasabyohāre → … sāmantasaṁvohāre (bj, pts1ed)  
Tamenaṁ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti:  
Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing:  
Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.  
When a gentleman is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.   When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements.  

Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tānissa na bahudeva uppajjanti.   They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by overexertion, or as the result of past deeds—usually don’t come up.  
Yāni kho pana tāni vedayitāni—pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā—tāni me na bahudeva uppajjanti. Appābādhohamasmi.  
I’m healthy.  

Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, mettaṁ vacīkammaṁ … mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca.   It’s when a mendicant consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private.  

micchākammantā ca,   and wrong action,  
sammākammantā ca,  
and right action,  

‘evarūpaṁ kāyakammaṁ sevitabbaṁ, evarūpaṁ kāyakammaṁ na sevitabbaṁ;   ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.  
evarūpaṁ vacīkammaṁ sevitabbaṁ, evarūpaṁ vacīkammaṁ na sevitabbaṁ;  
This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.  
evarūpaṁ manokammaṁ sevitabbaṁ, evarūpaṁ manokammaṁ na sevitabbaṁ;  
This kind of mental action should be cultivated. This kind of mental action should not be cultivated.  
‘evarūpaṁ kāyakammaṁ sevitabbaṁ, evarūpaṁ kāyakammaṁ na sevitabbaṁ;  
‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.  
evarūpaṁ vacīkammaṁ sevitabbaṁ, evarūpaṁ vacīkammaṁ na sevitabbaṁ;  
This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.  
evarūpaṁ manokammaṁ sevitabbaṁ, evarūpaṁ manokammaṁ na sevitabbaṁ;  
This kind of mental action should be cultivated. This kind of mental action should not be cultivated.  

Kammantaṁ kāreti, adhikaraṇaṁ ādiyati, pāmokkhesu bhikkhūsu paṭiviruddho hoti, dīghacārikaṁ anavatthacārikaṁ anuyutto viharati, nappaṭibalo hoti kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ.   They start up work projects. They take up disciplinary issues. They conflict with leading mendicants. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk.  
Na kammantaṁ kāreti, na adhikaraṇaṁ ādiyati, na pāmokkhesu bhikkhūsu paṭiviruddho hoti, na dīghacārikaṁ anavatthacārikaṁ anuyutto viharati, paṭibalo hoti kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ.  
They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading mendicants. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk.  

Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti.   And their children, wives, bondservants, employees, and workers want to listen. They actively listen and try to understand.  
kammakarāti → kammakārāti (mr)  

Yasmiṁ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṁ puggale adhiṭṭhātabbā:   You should apply the concept that we are the owners of our deeds to that person:  
‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,  
‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.  
yaṁ kammaṁ karissati kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissatī’ti;  
They shall be the heir of whatever deeds they do, whether good or bad.’  

kotūhalamaṅgaliko hoti, maṅgalaṁ pacceti no kammaṁ;   They follow boisterous superstitious rites, believing in omens rather than deeds.  
akotūhalamaṅgaliko hoti, kammaṁ pacceti no maṅgalaṁ;  
They don’t practice noisy, superstitious rites, and believe in deeds rather than omens.  

Api ca khvassa tatheva pāpakammaṁ pavedenti:   Rather, the kings are informed of someone’s bad deed:  
khvassa → khvāssa (bj, pts1ed) | tatheva pāpakammaṁ pavedenti → tatheva pāpakaṁ kammaṁ pavedayanti (bj); tadeva pāpakammaṁ pavedeti (sya-all, km)  
Api ca khvassa tatheva pāpakammaṁ pavedenti:  
Rather, the kings are informed of someone’s bad deed:  
Api ca khvassa tatheva pāpakammaṁ pavedenti:  
Rather, the kings are informed of someone’s bad deed:  
Api ca khvassa tatheva pāpakammaṁ pavedenti:  
Rather, the kings are informed of someone’s bad deed:  
Api ca khvassa tatheva pāpakammaṁ pavedenti:  
Rather, the kings are informed of someone’s bad deed:  

“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:   “You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:  
Katamesu pañcasu sikkhāpadesu saṁvutakammanto hoti?  
And what are the five precepts in which their actions are restrained?  
Imesu pañcasu sikkhāpadesu saṁvutakammanto hoti.  
These are the five precepts in which their actions are restrained.  
Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:  
You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves:  

disvāna maggā okkamma yena taṁ sālavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ sālavanaṁ ajjhogāhetvā aññatarasmiṁ padese sitaṁ pātvākāsi.   He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.  
disvāna → disvā (bj, pts1ed) | okkamma → ukkamma (katthaci)  

Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṁ kammantaṁ kāreti.   Now at that time the brahmin Kāraṇapālī was working for the Licchavis.  

Bhoge nissāya attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati, mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati, puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati, mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.   Riches enable you to make yourself happy and pleased, to make your mother and father; your children, partners, bondservants, workers, and staff, and your friends and colleagues happy and pleased, and to keep them all happy. And they enable you to establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.  

dāsakammakaraporisā vimukhā kammaṁ karonti;   Bondservants, workers, and staff do their duties neglectfully.  
dāsakammakaraporisā avimukhā kammaṁ karonti;  
Bondservants, workers, and staff do their duties attentively.  

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.   Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality.  
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.  
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality.  
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.  
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …  

Idha, bhikkhave, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca,   Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.  
Puna caparaṁ, bhikkhave, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti …pe….  
Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness …  
Mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.  
Furthermore, a mendicant consistently treats their spiritual companions with mental kindness …  

Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṁ anuyutto, bhassārāmo hoti bhassarato bhassārāmataṁ anuyutto, niddārāmo hoti niddārato niddārāmataṁ anuyutto, saṅgaṇikārāmo hoti saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto, saṁsaggārāmo hoti saṁsaggarato saṁsaggārāmataṁ anuyutto, papañcārāmo hoti papañcarato papañcārāmataṁ anuyutto.   Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.  
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṁ anuyutto, na bhassārāmo hoti na bhassarato na bhassārāmataṁ anuyutto, na niddārāmo hoti na niddārato na niddārāmataṁ anuyutto, na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṁ anuyutto, na saṁsaggārāmo hoti na saṁsaggarato na saṁsaggārāmataṁ anuyutto, na papañcārāmo hoti na papañcarato na papañcārāmataṁ anuyutto.  
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.  

Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṁ anuyutto, bhassārāmo hoti …   Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them.  
Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṁ anuyutto, na bhassārāmo hoti …  
Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them.  

Disvā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi.   Seeing this he left the road, sat at the root of a tree on the seat spread out,  

Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṁ kappeti satova kammaṁ adhiṭṭhāti.   In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and applies themselves to work mindfully.  

Nidānasutta   Sources  
Nidānasutta → kammanidānasuttaṁ (bj) 

pāpakammavinibbayo.   contemplates bad deeds.  
Pāpakammaṁ pavaḍḍhento,  
They pile up bad deeds  

“Gahapatikā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā sippādhiṭṭhānā kammantābhinivesā niṭṭhitakammantapariyosānā”ti.   “Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to their profession. They insist on work. Their ultimate goal is to complete their work.”  

“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?   “When your harp’s strings were tuned too tight, was it resonant and playable?”  
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?  
“When your harp’s strings were tuned too slack, was it resonant and playable?”  
“Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?  
“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?”  

Tatridaṁ, bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā.   The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood.  
Tatridaṁ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā.  
The blue class of rebirth consists of mendicants who live on thorns, and any others who teach the efficacy of deeds and action.  

Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi.   The Buddha left the road and sat at the root of a tree on the seat spread out.  
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.  
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field.  
Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni.  
Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field.  

Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.   Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.  
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.  
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ.  
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,  
kammanirodhagāminī → sabbatthapi evameva  
Cetanāhaṁ, bhikkhave, kammaṁ vadāmi.  
It is intention that I call deeds.  
Cetayitvā kammaṁ karoti— 
For after making a choice one acts  
Atthi, bhikkhave, kammaṁ nirayavedanīyaṁ, atthi kammaṁ tiracchānayonivedanīyaṁ, atthi kammaṁ pettivisayavedanīyaṁ, atthi kammaṁ manussalokavedanīyaṁ, atthi kammaṁ devalokavedanīyaṁ.  
There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods.  
Katamo ca, bhikkhave, kammanirodho?  
And what is the cessation of deeds?  
Phassanirodho, bhikkhave, kammanirodho.  
When contact ceases, deeds cease.  
Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of deeds is simply this noble eightfold path, that is:  
kammanirodhagāminī → sabbatthapi evameva  
Yato kho, bhikkhave, ariyasāvako evaṁ kammaṁ pajānāti, evaṁ kammānaṁ nidānasambhavaṁ pajānāti, evaṁ kammānaṁ vemattataṁ pajānāti, evaṁ kammānaṁ vipākaṁ pajānāti, evaṁ kammanirodhaṁ pajānāti, evaṁ kammanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kammanirodhaṁ.  
When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds.  
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti,  
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  

Puna caparaṁ, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.   Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes.  
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. …  
Tatra ce, bhikkhave, pare tathāgataṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti.  
If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes,  
Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti.  
the Realized One answers them in whatever manner he has truly known it.  
Yampidaṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa.  
And true knowledge of the result of deeds undertaken in the past, future, and present in terms of grounds and causes is for those with immersion, not for those without immersion.  

Abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagantuṁ, abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagantuṁ, abhabbo diṭṭhisampanno puggalo kañci dhammaṁ attato upagantuṁ, abhabbo diṭṭhisampanno puggalo ānantariyaṁ kammaṁ kātuṁ, abhabbo diṭṭhisampanno puggalo kotūhalamaṅgalena suddhiṁ paccāgantuṁ, abhabbo diṭṭhisampanno puggalo ito bahiddhā dakkhiṇeyyaṁ gavesituṁ.   A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations.  
kañci → kiñci (mr) | ānantariyaṁ kammaṁ → ānantariyakammaṁ (bj); anantariyakammaṁ (sya-all, pts1ed) 

Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti, na kammaratā, na kammārāmataṁ anuyuttā; vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.  

Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.   There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.  
Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.  
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.  

Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.   Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.  

Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṁ vuccati, brāhmaṇa, gahapataggi.   Your children, partners, bondservants, employees, and workers are called a householder’s fire.  

So taṁ kammaṁ khepetvā taṁ iddhiṁ taṁ yasaṁ taṁ ādhipaccaṁ āgāmī hoti āgantā itthattaṁ.   When that deed, success, fame, and sovereignty is spent they return to this state of existence.  
So taṁ kammaṁ khepetvā taṁ iddhiṁ taṁ yasaṁ taṁ ādhipaccaṁ anāgāmī hoti anāgantā itthattaṁ.  
When that deed, success, fame, and sovereignty is spent they are a non-returner; they do not return to this state of existence.  

Akammakāmā alasā mahagghasā,   She’s an idle glutton who doesn’t want to work.  

Disvāna maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi.   Seeing this he left the road, sat at the root of a tree on a seat spread out,  
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṁ amuṁ mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā.  
“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man—of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner, though claiming to be one, rotten inside, corrupt, and depraved—to sit or lie down embracing that bonfire.  
katamaṁ nu kho varaṁ—yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyyā”ti?  
Which is better—to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms?”  
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyyā”ti.  
“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.”  
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.  
But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.  

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.   When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.  
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.  
With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.  
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.  
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.  

Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti.   The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.”  
Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti.  
The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’”  

evamevaṁ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena.   In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.  
Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena;  
 

Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asuciṁ saṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacāripaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ;   He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha.  

Idha, bhikkhave, samaṇabrāhmaṇā micchādiṭṭhikā honti, micchāsaṅkappā, micchāvācā, micchākammantā, micchāājīvā, micchāvāyāmā, micchāsatino, micchāsamādhino.   It’s when an ascetic or brahmin has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.  
Idha, bhikkhave, samaṇabrāhmaṇā sammādiṭṭhikā honti, sammāsaṅkappā, sammāvācā, sammākammantā, sammāājīvā, sammāvāyāmā, sammāsatino, sammāsamādhino.  
It’s when an ascetic or brahmin has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  
Karoti kammasampadaṁ,  
you perform excellent deeds,  

mātāpitūnaṁ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṁ atthāya hitāya sukhāya hoti, pubbapetānaṁ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṁ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṁ atthāya hitāya sukhāya hoti.   For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; departed ancestors; the king; the deities; and ascetics and brahmins.  
mātāpitūnaṁ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṁ atthāya hitāya sukhāya hoti, pubbapetānaṁ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṁ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṁ atthāya hitāya sukhāya hotīti.  
 

Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ.   She’s deft and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.  
Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā— 
She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.  

Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ.   She’s deft and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.  
Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā— 
She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.  

Idha, visākhe, mātugāmo susaṁvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṁ carati, sambhataṁ anurakkhati.   It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and preserves his earnings.  
Kathañca, visākhe, mātugāmo susaṁvihitakammanto hoti?  
And how is a female well-organized at work?  
Idha, visākhe, mātugāmo ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ.  
It’s when she’s deft and tireless in doing domestic duties for her husband, such as knitting and sewing. She understands how to go about things in order to complete and organize the work.  
Evaṁ kho, visākhe, mātugāmo susaṁvihitakammanto hoti.  
That’s how a female is well-organized at work.  
Idha, visākhe, mātugāmo yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā— 
It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete.  
Susaṁvihitakammantā,  
She’s organized at work,  

Idha, bhikkhave, mātugāmo susaṁvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṁ carati, sambhataṁ anurakkhati.   It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and preserves his earnings.  
Kathañca, bhikkhave, mātugāmo susaṁvihitakammanto hoti?  
And how is a female well-organized at work?  
Idha, bhikkhave, mātugāmo ye te bhattu abbhantarā kammantā …pe…  
It’s when she’s skilled and tireless in doing domestic duties for her husband …  
evaṁ kho, bhikkhave, mātugāmo susaṁvihitakammanto hoti.  
That’s how a female is well-organized at work.  
Susaṁvihitakammantā,  
She’s organized at work,  

Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kattabbaṁ.   A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him.  
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kattabbaṁ.  
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him.  

Idha, byagghapajja, kulaputto yena kammaṭṭhānena jīvikaṁ kappeti—  It’s when a gentleman earns a living by means such as  
Uṭṭhātā kammadheyyesu,  
They’re enterprising in the workplace,  

Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṁ kappeti—  A gentleman may earn a living by means such as  
Uṭṭhātā kammadheyyesu,  
They’re enterprising in the workplace,  

atikkamma tathāvidho;   this grueling swamp.  

‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti …pe…   deeds caused those deities to be reborn there after passing away from here.  
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti;  
deeds caused those deities to be reborn there after passing away from here.  
‘imā devatā imassa kammassa vipākena evamāhārā evaṁsukhadukkhappaṭisaṁvediniyo’ti …pe…  
deeds caused those deities to have such food and such an experience of pleasure and pain.  
‘imā devatā imassa kammassa vipākena evamāhārā evaṁsukhadukkhappaṭisaṁvediniyo’ti;  
deeds caused those deities to have such food and such an experience of pleasure and pain.  
“imā devatā imassa kammassa vipākena ito cutā tattha upapannā”ti, tā ca devatā jāneyyaṁ:  
and what deeds caused those deities to be reborn there after passing away from here;  
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jānāmi:  
 

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.   Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.  
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.  
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.  
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  

visārado ca parisāya dhammaṁ deseti, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati …pe…   they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …  
ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā vihareyyaṁ, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.  
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements?’  
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti. Ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā …pe… sacchikatvā upasampajja viharati;  
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements,  

Uṭṭhātā kammadheyyesu,   They’re enterprising in the workplace,  

Idha, bhikkhave, kulaputto yena kammaṭṭhānena jīvitaṁ kappeti—  It’s when a gentleman earns a living by means such as  
Uṭṭhātā kammadheyyesu,  
They’re enterprising in the workplace,  

Idha, bhikkhave, bhikkhunā kammaṁ kattabbaṁ hoti.   Firstly, a mendicant has some work to do.  
‘kammaṁ kho me kattabbaṁ bhavissati. Kammaṁ kho pana me karontassa kāyo kilamissati. Handāhaṁ nipajjāmī’ti.  
‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’  
Puna caparaṁ, bhikkhave, bhikkhunā kammaṁ kataṁ hoti.  
Furthermore, a mendicant has done some work.  
‘ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho pana me karontassa kāyo kilanto. Handāhaṁ nipajjāmī’ti.  
‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’  
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo kilanto akammañño. Handāhaṁ nipajjāmī’ti.  
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is tired and unfit for work. I’d better have a lie down.’  
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo garuko akammañño māsācitaṁ maññe. Handāhaṁ nipajjāmī’ti.  
‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’  
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṁ nipajjāmī’ti.  
‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’  
Idha, bhikkhave, bhikkhunā kammaṁ kattabbaṁ hoti.  
Firstly, a mendicant has some work to do.  
‘kammaṁ kho me kattabbaṁ bhavissati. Kammaṁ kho mayā karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.  
‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’  
Puna caparaṁ, bhikkhave, bhikkhunā kammaṁ kataṁ hoti.  
Furthermore, a mendicant has done some work.  
‘ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.  
‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’  
ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo lahuko kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, rough or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ …  
ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo balavā kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe…  
‘I’ve wandered for alms, and I got to fill up on as much food as I like, rough or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ …  

Appaharantassa paharati, anavasesaṁ ādiyati, itthiṁ hanati, kumāriṁ dūseti, pabbajitaṁ vilumpati, rājakosaṁ vilumpati, accāsanne kammaṁ karoti, na ca nidhānakusalo hoti.   He attacks unprovoked. He steals everything without exception. He kills a woman. He rapes a girl. He robs a monk. He robs the royal treasury. He works close to home. He’s not skilled at hiding his booty.  
Na appaharantassa paharati, na anavasesaṁ ādiyati, na itthiṁ hanati, na kumāriṁ dūseti, na pabbajitaṁ vilumpati, na rājakosaṁ vilumpati, na accāsanne kammaṁ karoti, nidhānakusalo ca hoti.  
He doesn’t attack unprovoked. He doesn’t steal everything without exception. He doesn’t kill a woman. He doesn’t rape a girl. He doesn’t rob a monk. He doesn’t rob the royal treasury. He doesn’t work close to home. He’s skilled at hiding his booty.  

Paṭisāraṇīyasutta   Reconciliation  
Paṭisāraṇīyasutta → paṭisāraṇīyakammasuttaṁ (bj) 
“Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṁ kareyya.  
“Mendicants, the Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation.  
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyaṁ kammaṁ kareyya.  
The Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation.  
Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṁ paṭippassambheyya.  
The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation.  
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṁ paṭippassambheyyā”ti.  
The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation.” 

“Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā aṭṭhasu dhammesu sammā vattitabbaṁ—  “Mendicants, a mendicant who has been convicted of aggravated misconduct must behave themselves properly in eight respects.  
Tassapāpiyasikakammakatena → tassapāpiyyasikā … (bj, sya-all, pts1ed) 
Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā imesu aṭṭhasu dhammesu sammā vattitabban”ti.  
A mendicant who has been convicted of aggravated misconduct must behave themselves properly in these eight respects.”  

Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.  

Rūpī rūpāni passati, ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—  Having physical form, they see forms … not perceiving form internally, they see forms externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …  

Sāvajjakāyakammantavacīkammantamanokammanto ājīvikabhayassa bhāyeyya.   A person who does blameworthy things by way of body, speech, and mind might fear for their livelihood.  
Sāvajjakāyakammantavacīkammantamanokammanto duggatibhayassa bhāyeyya.  
A person who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth.  

“kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ diṭṭhadhammavedanīyaṁ, taṁ me kammaṁ samparāyavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?   “Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?”  
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?”  
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ sukhavedanīyaṁ, taṁ me kammaṁ dukkhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?”  
“Kiṁ panāvuso, sāriputta, ‘yaṁ kammaṁ dukkhavedanīyaṁ, taṁ me kammaṁ sukhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as painful be experienced by me as pleasant’?”  
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ paripakkavedanīyaṁ, taṁ me kammaṁ aparipakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when ripe be experienced by me when unripe’?”  
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ aparipakkavedanīyaṁ, taṁ me kammaṁ paripakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when unripe be experienced by me when ripe’?”  
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ bahuvedanīyaṁ, taṁ me kammaṁ appavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a lot be experienced by me a little’?”  
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ appavedanīyaṁ, taṁ me kammaṁ bahuvedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a little be experienced by me a lot’?”  
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ vedanīyaṁ, taṁ me kammaṁ avedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced by me be not experienced’?”  
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ avedanīyaṁ, taṁ me kammaṁ vedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti?  
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds not to be experienced be experienced’?”  
“‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ me kammaṁ samparāyavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’.  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life …  
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ sukhavedanīyaṁ taṁ me kammaṁ dukkhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced as pleasant are experienced as painful …  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ dukkhavedanīyaṁ taṁ me kammaṁ sukhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced as painful are experienced as pleasant …  
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ paripakkavedanīyaṁ taṁ me kammaṁ aparipakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced when ripe are experienced when unripe …  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ aparipakkavedanīyaṁ taṁ me kammaṁ paripakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced when unripe are experienced when ripe …  
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ bahuvedanīyaṁ taṁ me kammaṁ appavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced a lot are experienced a little …  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ appavedanīyaṁ taṁ me kammaṁ bahuvedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced a little are experienced a lot …  
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ vedanīyaṁ taṁ me kammaṁ avedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
deeds to be experienced are not experienced …  
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ avedanīyaṁ taṁ me kammaṁ vedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.  
When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced are experienced, you said, ‘Certainly not.’  

Tā mayaṁ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṁ kāyaṁ upapannā’ti.   And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’  
Tā mayaṁ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṁ kāyaṁ upapannā’ti.  
And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’  
Tā mayaṁ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṁ kāyaṁ upapannā’ti.  
And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’  
Tā mayaṁ, bhante, paripuṇṇakammantā avippaṭisāriniyo apaccānutāpiniyo paṇītaṁ kāyaṁ upapannā’ti.  
And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’  

Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti.   And their children, wives, bondservants, employees, and workers don’t want to listen to them. They don’t actively listen or try to understand.  
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti.  
And their children, wives, bondservants, employees, and workers want to listen. They actively listen and try to understand.  

Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā.   There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.  
Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.  
There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.  
Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā.  
There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.  

‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.   ‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness.  
‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness.  
‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
‘It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.  

Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati.   Furthermore, take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.  
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’  
So viññāṇañcāyatanaṁ anabhihiṁsamāno sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.  
Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness.  
‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’  
So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.  
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’  
So nevasaññānāsaññāyatanaṁ anabhihiṁsamāno sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.  
‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’  
So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.  
Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ.  
When a mendicant enters and emerges from all these attainments, their mind becomes pliable and workable.  
Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito.  
With a pliable and workable mind, their immersion becomes limitless and well developed.  

Idha, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.   Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
evamevaṁ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  

Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.   Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.  
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  

Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe…   Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness. …  
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe…  
the dimension of nothingness …  
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
the dimension of neither perception nor non-perception.  
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Yasmiṁ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …   A mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. …  
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …  
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …  
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati …  
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …  
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …   Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. …  
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …  
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …  
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati …  
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. …  
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’  
So kho ahaṁ, ānanda, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I entered and remained in the dimension of infinite consciousness.  
‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’  
So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I entered and remained in the dimension of nothingness.  
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’  
So kho ahaṁ, ānanda, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi.  
And so, going totally beyond the dimension of nothingness, I entered and remained in the dimension of neither perception nor non-perception.  
‘yannūnāhaṁ nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.  
‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’  
So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.  
And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.  

Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.   Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.  
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.  
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.  
Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.  
Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti,   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati …   they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form …  
ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, no ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.  
they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.  
‘kintāhaṁ saddho ca assaṁ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseyyaṁ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṁ, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.  
‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements?’  
Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṁ deseti, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati;  
When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the monastic law, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements,  

Puna caparaṁ, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.   Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes.  
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.  
Since he truly understands this, this is a power of the Realized One. …  
Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.  
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds.  

Puna caparaṁ, ānanda, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti.   Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes.  

Dasasu akusalesu kammapathesu—  The ten ways of performing unskillful deeds.  

Dasasu kusalesu kammapathesu—  The ten ways of performing skillful deeds.  

Etadaggaṁ, bhikkhave, paramatthavisuddhiṁ paññapentānaṁ yadidaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.   This is the best of the advocates of the ultimate purity of the spirit, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.  

Puna caparaṁ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati …pe… yathākammūpage satte pajānāti.   Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds.  

Idhupāli, bhikkhū anāpattiṁ āpattīti dīpenti, āpattiṁ anāpattīti dīpenti, lahukaṁ āpattiṁ garukāpattīti dīpenti, garukaṁ āpattiṁ lahukāpattīti dīpenti, duṭṭhullaṁ āpattiṁ aduṭṭhullāpattīti dīpenti, aduṭṭhullaṁ āpattiṁ duṭṭhullāpattīti dīpenti, sāvasesaṁ āpattiṁ anavasesāpattīti dīpenti, anavasesaṁ āpattiṁ sāvasesāpattīti dīpenti, sappaṭikammaṁ āpattiṁ appaṭikammāpattīti dīpenti, appaṭikammaṁ āpattiṁ sappaṭikammāpattīti dīpenti.   It’s when a mendicant explains what is not an offense as an offense, and what is an offense as not an offense. They explain a light offense as a serious offense, and a serious offense as a light offense. They explain an offense committed with corrupt intention as an offense not committed with corrupt intention, and an offense not committed with corrupt intention as an offense committed with corrupt intention. They explain an offense requiring rehabilitation as an offense not requiring rehabilitation, and an offense not requiring rehabilitation as an offense requiring rehabilitation. They explain an offense with redress as an offense without redress, and an offense without redress as an offense with redress.  

Siyā nu kho pabbajitassa kamman’ti.   Could this be the monk’s doing?’  
Siyā nu kho pabbajitassa kamman’ti.  
Could this be the monk’s doing?’  
Siyā nu kho pabbajitassa kamman’ti.  
Could this be the monk’s doing?’  
Siyā nu kho pabbajitassa kamman’ti.  
Could this be the monk’s doing?’  
Siyā nu kho pabbajitassa kamman’ti.  
Could this be the monk’s doing?’  
Siyā nu kho pabbajitassa kamman’ti.  
Could this be the monk’s doing?’  
Siyā nu kho pabbajitassa kamman’ti.  
Could this be the monk’s doing?’  
Siyā nu kho pabbajitassa kamman’ti.  
Could this be the monk’s doing?’  

idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṁ divasaṁ aḍḍhakahāpaṇaṁ nibbiseyya.   вот человек каким-либо трудом не предосудительным и неумелым за день заработал бы пол кахапаны.  
Take a man who earns half a dollar for an honest day’s work.  
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṁ divasaṁ kahāpaṇaṁ nibbiseyya.  
вот человек каким-либо трудом не предосудительным и неумелым за день заработал бы кахапану.  
Take a man who earns a dollar for an honest day’s work.  
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṁ divasaṁ dve kahāpaṇe nibbiseyya …  
вот человек каким-либо трудом не предосудительным и неумелым за день заработал бы две кахапаны …  
Take a man who, for an honest day’s work, earns two dollars …  

“ko nu kho, bhante, hetu, ko paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?   “What is the cause, sir, what is the reason for doing bad deeds, for performing bad deeds?”  
“Lobho kho, mahāli, hetu, lobho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.  
“Greed is a cause, Mahāli, greed is a reason for doing bad deeds, for performing bad deeds.  
Doso kho, mahāli, hetu, doso paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.  
Hate is a cause of bad deeds …  
Moho kho, mahāli, hetu, moho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.  
Delusion is a cause of bad deeds …  
Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā.  
Irrational application of mind is a cause of bad deeds …  
Micchāpaṇihitaṁ kho, mahāli, cittaṁ hetu, micchāpaṇihitaṁ cittaṁ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti.  
A wrongly directed mind is a cause of bad deeds …  
Ayaṁ kho, mahāli, hetu, ayaṁ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti.  
This is the cause, Mahāli, this is the reason for doing bad deeds, for performing bad deeds.”  
“Ko pana, bhante, hetu ko paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā”ti?  
“What is the cause, sir, what is the reason for doing good deeds, for performing good deeds?”  
“Alobho kho, mahāli, hetu, alobho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.  
“Contentment is a cause, Mahāli, contentment is a reason for doing good deeds, for performing good deeds.  
Adoso kho, mahāli, hetu, adoso paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.  
Love is a cause of good deeds …  
Amoho kho, mahāli, hetu, amoho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.  
Understanding is a cause of good deeds …  
Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.  
Rational application of mind is a cause of good deeds …  
Sammāpaṇihitaṁ kho, mahāli, cittaṁ hetu, sammāpaṇihitaṁ cittaṁ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.  
A rightly directed mind is a cause of good deeds …  
Ayaṁ kho, mahāli, hetu, ayaṁ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā.  
This is the cause, Mahāli, this is the reason for doing good deeds, for performing good deeds.  

‘Kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,   ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.  
yaṁ kammaṁ karissāmi kalyāṇaṁ vā pāpakaṁ vā tassa dāyādo bhavissāmī’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ.  
I shall be the heir of whatever deeds I do, whether good or bad.’  

cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti.   Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’  

Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati—  He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom.  

Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṁ anuyutto.   This venerable relishes work. They love it and like to relish it …  

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.   With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.  

Puna caparaṁ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe….   Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a mendicant enters and remains in the dimension of infinite consciousness. …” …  
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe….  
“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” …  
Sabbaso ākiñcaññāyatanaṁ samatikkamma ‘santametaṁ paṇītametan’ti nevasaññānāsaññāyatanaṁ upasampajja viharati.  
“Going totally beyond the dimension of nothingness, aware that ‘this is peaceful, this is sublime’, they enter and remain in the dimension of neither perception nor non-perception.  
Puna caparaṁ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Micchādiṭṭhikassa, bhikkhave, micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti.   Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.  
Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahoti.  
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.  

“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa   “Mendicants, consider a person who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.  
yañca kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …  
In the same way, consider a person who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.  
yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti.  
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.  
Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
Consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  
Evamevaṁ kho, bhikkhave, sammādiṭṭhikassa …pe… sammāvimuttissa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …  
In the same way, consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom.  
yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.  
Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant.  

Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti, micchādiṭṭhikassa micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti.   An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom.  
Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti, sammādiṭṭhikassa sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.  
A sage, firm in knowledge, gives rise to right view. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.” 

Sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti;   For one of right action, wrong action is worn away.  
ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti;  
And the many bad, unskillful qualities that arise because of wrong action are worn away.  
sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.  
And because of right action, many skillful qualities are fully developed.  

sammākammantassa, bhikkhave, micchākammanto niddhoto hoti …   For one of right action, wrong action is washed away. …  

sammākammantassa, bhikkhave, micchākammanto viritto hoti …   For one of right action, wrong action is purged. …  

sammākammantassa, bhikkhave, micchākammanto vanto hoti …   For one of right action, wrong action is vomited up. …  

sammākammantassa, bhikkhave, micchākammanto niddhanto hoti …   For one of right action, wrong action is blown away. …  

“Idha, bhikkhu, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti.   “Mendicant, it’s when a mendicant has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Asekhā sammādiṭṭhi, asekho sammāsaṅkappo, asekhā sammāvācā, asekho sammākammanto, asekho sammāājīvo, asekho sammāvāyāmo, asekhā sammāsati, asekho sammāsamādhi, asekhaṁ sammāñāṇaṁ, asekhā sammāvimutti—  An adept's right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti—  Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.  
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— 
Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.  

Micchākammanto, bhikkhave, adhammo;   Wrong action is a bad principle.  
sammākammanto dhammo;  
Right action is a good principle.  
ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho;  
And the many bad, unskillful qualities produced by wrong action are bad results.  
sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho.  
And the many skillful qualities fully developed because of right action are good results.  

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya;   “Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves.  
micchākammanto, āvuso, adhammo;  
Wrong action is a bad principle.  
sammākammanto dhammo …  
Right action is a good principle. …  

micchākammanto, bhikkhave, adhammo;   Wrong action is a bad principle.  
sammākammanto dhammo …  
Right action is a good principle. …  

micchākammanto orimaṁ tīraṁ, sammākammanto pārimaṁ tīraṁ;   Wrong action is the near shore, and right action is the far shore.  

… ‘Micchākammantassa kho pāpako vipāko—  ‘Wrong action has a bad result  
So iti paṭisaṅkhāya micchākammantaṁ pajahati;  
Reflecting like this, they give up wrong action,  
micchākammantā paccorohati.  
they descend from wrong action.  

micchākammantassa kho …   ‘Wrong action …’ …  

Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī”ti.   Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.” 

Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti—  Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.