“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  

‘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,  

Idha, bhikkhave, yassaṁ parisāyaṁ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti.   An assembly where legal acts against the teaching proceed, while legal acts in line with the teaching don’t proceed. Legal acts against the training proceed, while legal acts in line with the training don’t proceed. Legal acts against the teaching are explained, while legal acts in line with the teaching aren’t explained. Legal acts against the training are explained, while legal acts in line with the training aren’t explained.  
Ayaṁ vuccati, bhikkhave, visamā parisā. (…)  
This is called an unjust assembly.  
(…) → (visamattā bhikkhave parisāya adhammakammāni pavattanti … vinayakammāni na dippanti.) (bj, sya-all, pts1ed)  
Idha, bhikkhave, yassaṁ parisāyaṁ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti.  
An assembly where legal acts in line with the teaching proceed, while legal acts against the teaching don’t proceed. Legal acts in line with the training proceed, while legal acts against the training don’t proceed. Legal acts in line with the teaching are explained, while legal acts against the teaching aren’t explained. Legal acts in line with the training are explained, while legal acts against the training aren’t explained.  
Ayaṁ vuccati, bhikkhave, samā parisā. (…)  
This is called a just assembly.  
(…) → (samattā bhikkhave parisāya dhammakammāni pavattanti … avinayakammāni na dippanti.) (bj, sya-all, pts1ed)  

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.   “Mendicants, there are these three sources that give rise to deeds.  
Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.  
Greed, hate, and delusion are sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.  
These are three sources that give rise to deeds.  
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.  
Mendicants, there are these three sources that give rise to deeds.  
Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.  
Contentment, love, and understanding are sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyāti.  
These are three sources that give rise to deeds.  

‘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.  

Kammāsāsu sarūpāsu,   mottled or uniform,  

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.  

‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.   ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.  
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.  
‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.  
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti.  
 
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti.  
 

Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.   It’s when a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

So purāṇānaṁ kammānaṁ tapasā byantībhāvaṁ paññāpeti navānaṁ kammānaṁ akaraṇā setughātaṁ.   He advocates the elimination of past deeds by fervent mortification, and breaking the bridge by not doing any new deeds.  

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.  

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.  

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.   “Mendicants, there are these three sources that give rise to deeds.  
Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.  
Greed, hate, and delusion are sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.  
These are three sources that give rise to deeds.  
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.  
There are these three sources that give rise to deeds.  
Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.  
Contentment, love, and understanding are sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.  
These are three sources that give rise to deeds.” 

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.   “Mendicants, there are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.  
These are three sources that give rise to deeds.  
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.  
There are these three sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.  
These are three sources that give rise to deeds.”  

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ, kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  

So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato.   I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.  

So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato.    

Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.   Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi cattāri pattakammāni kattā hoti.   There are four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.  
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi imāni cattāri pattakammāni kattā hoti.  
'These are the four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.  

‘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.’ …  

‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṁ jātijarāmaraṇikāni, tesaṁ vipāko mā nibbattī’ti natthi koci pāṭibhogo—  No-one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.  

‘dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti;   ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent.  
‘dīgharattaṁ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti;  
‘For a long time this venerable’s deeds have been unbroken, impeccable, spotless, and unmarred. Their deeds and behavior are consistent.  

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.  

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

‘samaṇo gotamo sabbakammānaṁ akiriyaṁ paññapeti, sabbakammānaṁ kho pana akiriyaṁ paññapento ucchedaṁ āha lokassa’—  ‘The ascetic Gotama advocates not doing any deeds. So he teaches the annihilation of the world!’  
Cattārimāni, brāhmaṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  
I declare these four kinds of deeds, having realized them with my own insight.  
Imāni kho, brāhmaṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight.  
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

“Cattārimāni, bhikkhave, kammāni …pe… kaṇhaṁ kaṇhavipākaṁ …pe…   “Mendicants, I declare these four kinds of deeds, having realized them with my own insight….  
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  
These are the four kinds of deeds that I declare, having realized them with my own insight.” 

Yathā yathā, bhikkhave, mayā sāvakānaṁ ābhisamācārikā sikkhā paññattā appasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu.   They undertake whatever supplementary regulations I have laid down, keeping them unbroken, impeccable, spotless, and unmarred.  
Yathā yathā, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu.  
They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it unbroken, impeccable, spotless, and unmarred.  

“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.  

akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.   It is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ na paccavekkhati—  They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ paccavekkhati— 
They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.  

Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.   They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ na paccavekkhati.   They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ paccavekkhati.  
They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom.  

Kammārāmatā, bhassārāmatā, niddārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā.   They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, indriyesu guttadvāratā, bhojane mattaññutā.  
They don’t relish work, talk, sleep, and company. They guard the sense doors and they have moderation in eating.  

Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.   Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Kammāsāsu sarūpāsu,  
mottled or uniform,  

“ko nu kho hetu ko paccayo bhagavato sitassa pātukammāya?   “What is the cause, what is the reason why the Buddha smiled?  
“ko nu kho, bhante, hetu ko paccayo bhagavato sitassa pātukammāya?  
“What is the cause, what is the reason why the Buddha smiled?  

Puna caparaṁ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.   Furthermore, a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.   Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.  

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati.   Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality.  

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.  

Kammārāmatā, bhassārāmatā, niddārāmatā—  Relishing work, talk, and sleep.  
Kammārāmatā, bhassārāmatā, niddārāmatā— 
 

Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, sovacassatā, kalyāṇamittatā—  Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā—  They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā— 
They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much.  

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.   “Mendicants, there are these three sources that give rise to deeds.  
Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.  
Greed, hate, and delusion are sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.  
These are three sources that give rise to deeds.  
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.  
Mendicants, there are these three sources that give rise to deeds.  
Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.  
Contentment, love, and understanding are sources that give rise to deeds.  
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.  
These are three sources that give rise to deeds.” 

Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti.   Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.”  

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.  
Katamo ca, bhikkhave, kammānaṁ nidānasambhavo?  
And what is the source of deeds?  
Phasso, bhikkhave, kammānaṁ nidānasambhavo.  
Contact is their source.  
Katamā ca, bhikkhave, kammānaṁ vemattatā?  
And what is the diversity of deeds?  
Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā.  
This is called the diversity of deeds.  
Katamo ca, bhikkhave, kammānaṁ vipāko?  
And what is the result of deeds?  
Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi— 
The result of deeds is threefold, I say:  
Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.  
This is called the result of deeds.  
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.  

Kammāvaraṇatāya samannāgato hoti, kilesāvaraṇatāya samannāgato hoti, vipākāvaraṇatāya samannāgato hoti, assaddho ca hoti, acchandiko ca, duppañño ca.   They’re obstructed by deeds, defilements, or results. And they’re faithless, unenthusiastic, and witless.  
Na kammāvaraṇatāya samannāgato hoti, na kilesāvaraṇatāya samannāgato hoti, na vipākāvaraṇatāya samannāgato hoti, saddho ca hoti, chandiko ca, paññavā ca.  
They’re not obstructed by deeds, defilements, or results. And they’re faithful, enthusiastic, and wise.  

Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.   Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.  
Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.  
Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.  

Kammārāmataṁ, bhassārāmataṁ, niddārāmataṁ, saṅgaṇikārāmataṁ, indriyesu aguttadvārataṁ, bhojane amattaññutaṁ.   Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much.  

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.  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:   They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. And when there is Saṅgha business to be carried out, they don’t reflect:  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati:  
They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t they eat too much. And when there is Saṅgha business to be carried out, they reflect:  

‘akhaṇḍaṁ acchiddaṁ asabalaṁ akammāsaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caratī’ti, mameva taṁ, brāhmaṇa, sammā vadamāno vadeyya:   live the celibate life unbroken, impeccable, spotless, and unmarred, full and pure, it’s me.”  
‘ahañhi, brāhmaṇa, akhaṇḍaṁ acchiddaṁ asabalaṁ akammāsaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carāmī’”ti.  
 
“Kiṁ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī”ti?  
“But what, Master Gotama, is a break, taint, stain, or mar in celibacy?”  
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.  
This is a break, taint, stain, or mar in celibacy.  
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.  
This is a break, taint, stain, or mar in celibacy.  

Tapanīyāni kammāni,   The deeds that torment a man  
Bhūnahaccāni kammāni,  
When they commit deeds of destroying life  

‘ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ.   ‘My gold coin is pure and bright. Why don’t I take it to show the smiths?  
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.  
Then it will not only be purified, but will be better known as purified.’  
ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ.  
 
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.  
 

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti …pe….   ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity …  

Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, saṁsaggārāmatā, papañcārāmatā—  They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation.  
Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, asaṁsaggārāmatā, nippapañcārāmatā— 
They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation.  

Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti.   Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.” 

Evañhetaṁ, gahapati, hoti asakkaccaṁ katānaṁ kammānaṁ vipāko.   Because that is the result of deeds done carelessly.  
Evañhetaṁ, gahapati, hoti sakkaccaṁ katānaṁ kammānaṁ vipāko.  
Because that is the result of deeds done carefully.  

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.   And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.   And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya.   Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.  
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya.  
Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.  

Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.   At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.  

Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṁ uddisanti.   On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously.  

Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṁ uddisanti.   On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously.  

Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṁ uddisanti.   On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously.  

Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṁ uddisanti.   On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously.  

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.  

‘Dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu.   ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent.  
‘Dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu.  
‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent.  

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

ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi’.   And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

ekaṁ samayaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.   At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove.  
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā etadavoca:  
Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him,  
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paccassosi.  
“Yes, sir,” Cunda replied.  
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  
Evaṁ vutte, cundo kammāraputto bhagavantaṁ etadavoca:  
When he said this, Cunda the smith said to the Buddha,  

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  

“Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi.   “Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.  
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.  
And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.  
Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,  
I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.  
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.  
And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.  
Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi.  
I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.  
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmī”ti.  
And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.” 

“Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,   “Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.  
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.  
And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.  
Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,  
I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.  
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.  
And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.  

“Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,   “Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced.  
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.  
And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.  

Puna caparaṁ tvaṁ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni.   Furthermore, a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…   ‘Созревший плод добрых и злых действий существует …  
whether there is fruit and result of good and bad deeds …  
‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…  
‘Созревший плод добрых и злых действий не существует …  
whether there is no fruit and result of good and bad deeds …  
‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…  
‘Созревший плод добрых и злых действий и существует, и не существует …  
whether there both is and is not fruit and result of good and bad deeds …  
‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…  
‘Созревший плод добрых и злых действий ни существует, ни не существует …  
whether there neither is nor is not fruit and result of good and bad deeds …  

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.   Существует четырнадцать сотен тысяч главных [видов] рождения, и шестнадцать сотен [других], и [еще] шестьсот [других]; пятьсот [видов] действий, и [еще] пять действий, и три действия, и [одно] действие, и половина действия; шестьдесят два пути, шестьдесят два внутренних периода, шесть разновидностей [существ], восемь стадий человеческой [жизни], сорок девять сотен [видов] поддержания жизни, сорок девять сотен [видов] странствующих аскетов, сорок девять сотен областей, населенных нагами, двадцать сотен жизненных способностей, тридцать сотен преисподних, тридцать шесть элементов страсти, семь пород, наделенных сознанием, семь пород, лишенных сознания, семь пород [растущих] от узлов [стебля], семь [видов] богов, семь [видов] людей, семь [видов] демонов, семь озер, семь патува [и еще] семьсот патува, семь [великих] обрывов, семьсот [малых] обрывов, семь [видов великих] снов, семьсот [видов малых] снов, восемьдесят четыре сотни тысяч великих периодов, в течение которых и глупцы и мудрые, странствуя, переходя из одного существования в другое, положат конец страданию.  
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.  
‘natthi, mahārāja, dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.  
„Великий царь, нет подаяния, нет жертвоприношения, нет возлияния, нет созревшего плода добрых и злых действий, нет этого мира, нет другого мира, нет матери, нет отца, нет самопроизвольно родившихся существ, нет в мире отшельников и брахманов, находящихся на надлежащем пути и в надлежащем расположении духа, которые, познав и увидев собственными глазами и этот мир, и другой мир, возглашают [истину].  
‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.  
atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…  
‘Созревший плод добрых и злых действий существует?’ …  
whether there is fruit and result of good and bad deeds …  
natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…  
‘Созревший плод добрых и злых действий не существует’ …  
whether there is no fruit and result of good and bad deeds …  
atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…  
‘Созревший плод добрых и злых действий и существует, и не существует?’ …  
whether there both is and is not fruit and result of good and bad deeds …  
nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…  
‘Созревший плод добрых и злых действий ни существует, ни не существует?’ …  
whether there neither is nor is not fruit and result of good and bad deeds …  

Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu.   и бывшие там рабы, посланцы, слуги не были побуждаемы палками, не были побуждаемы страхом, не исполняли дел плача, со слезами на лице.  
No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.  
Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu.  
и бывшие там рабы, посланцы, слуги не были побуждаемы палками, не были побуждаемы страхом, не исполняли дел плача, со слезами на лице.  
No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.  

ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.   однажды Благословенный проживал среди куру. У народа куру был город под названием Каммасадхамма [где он проживал].  
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.  
kammāsadhammaṁ nāma → kammāsadammaṁ nāma (bj, sya-all, km); kammāssadhammaṁ nāma (pts1ed)  

“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   «До тех пор, монахи, пока монахи не будут ни находить удовольствия в [мирских] делах, ни удовлетворяться [мирскими] делами, ни предаваться удовольствию от [мирских] дел, следует ожидать, монахи, возвышения, а не упадка монахов.  
As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.  
Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.  
До тех пор, монахи, пока монахи, [следуя] неразрушимым, неуязвимым, незапятнанным, безупречным, освобождающим, восхваляемым мудрецами, не затрагиваемым [злом], ведущим к сосредоточенности заповедям нравственности, наделенные нравственностью, будут и открыто, и втайне пребывать вместе с собратьями в следовании подобным заповедям нравственности — следует ожидать, монахи, возвышения, а не упадка монахов.  
As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline.  
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.  
Так он пребывает наделенный заповедями нравственного поведения, которые любимы праведными, неразрушимы, неуязвимы, незапятнаны, безупречны, несут освобождение, восхваляемы мудрецами, незатрагиваемы [порочными свойствами], ведут к сосредоточенности.  
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
23. Kammāraputtacundavatthu  
23. История Чунды - сына мастера по металлам  
23. On Cunda the Smith  
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.  
И Благостный стал пребывать там, в Паве, в манговой роще Чунды, сына кузнеца.  
where he stayed in Cunda the smith’s mango grove.  
Assosi kho cundo kammāraputto: “bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane”ti.  
И вот сын кузнеца Чунда услышал: «Поистине, Благостный, приблизившись к Паве, пребывает в Паве в моей манговой роще».  
Cunda heard that the Buddha had arrived and was staying in his mango grove.  
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.  
И тогда сын кузнеца Чунда приблизился к Благостному; приблизившись, он приветствовал Благостного и сел в стороне.  
Then he went to the Buddha, bowed, and sat down to one side.  
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.  
И Благостный наставил, побудил, воодушевил, порадовал сидящего в стороне сына кузнеца Чунду добродетельной беседой.  
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.  
Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:  
И вот сын кузнеца Чунда, наставленный, побужденный, воодушевленный, обрадованный добродетельной беседой с Благостным так сказал Благостному:  
Then Cunda said to the Buddha,  
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.  
Тогда сын кузнеца Чунда, узнав о согласии Благостного, поднялся с сиденья, приветствовал Благостного и, обойдя [его] с правой стороны, удалился.  
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.  
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi:  
И вот с исходом этой ночи сын кузнеца Чунда приказал приготовить в своем жилище изысканную твердую пищу и мягкую пищу и много мягкой свинины и сообщил Благостному о времени:  
And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,  
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  
И тогда Благостный оделся утром, взял сосуд для подаяний и верхнюю одежду, приблизился с толпой монахов к жилищу сына кузнеца Чунды и, приблизившись, сел на предложенное сиденье.  
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out  
Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi:  
И вот, усевшись, Благостный обратился к сыну кузнеца Чунде:  
and addressed Cunda,  
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi.  
«Хорошо, господин», — согласился с Благостным сын кузнеца Чунда, и ту мягкую свинину, которая была приготовлена, подал Благостному,  
“Yes, sir,” replied Cunda, and did as he was asked.  
Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi:  
И тогда Благостный обратился к сыну кузнеца Чунде:  
Then the Buddha addressed Cunda,  
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.  
«Хорошо, господин», — согласился с Благостным сын кузнеца Чунда, зарыл в яму ту мягкую свинину, которая осталась, приблизился к Благостному; приблизившись, приветствовал Благостного и сел в стороне.  
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.  
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.  
И Благостный наставил, побудил, воодушевил, порадовал сидящего в стороне сына кузнеца Чунду добродетельной беседой и, поднявшись с сиденья, удалился.  
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.  
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.  
И вот у Благостного, отведавшего еды у сына кузнеца Чунды, возник тяжкий недуг, кровавый понос, начались сильные боли, приближающие к смерти.  
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.  
kammārassāti me sutaṁ;  
Чунды, — слыхал я, —  
the meal of Cunda the smith,  
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya:  
«Может случиться, Ананда, так, что кто-нибудь обратится с упреком к сыну кузнеца Чунде, [говоря]:  
“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith:  
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo:  
Вот, Ананда, как следует тогда отклонить упрек сыну кузнеца Чунде:  
You should dispel remorse in Cunda the smith like this:  
Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti.  
Заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят долгую жизнь; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят благородное рождение; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят счастье; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят славу; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят небесный мир; заслуги, накопленные достопочтенным сыном кузнеца Чундой приносят владычество’. —  
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’  
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti.  
Вот, Ананда, как следует тогда отклонить упрек сыну кузнеца Чунде“».  
That’s how you should dispel remorse in Cunda the smith.”  

‘tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ tiṇṇaṁ kammānaṁ vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo, seyyathidaṁ—  „Ведь то, что я ныне столь великой силы, столь великого могущества — это плод трех моих действий, [совершенных в предыдущих рождениях], созревший [плод] трех действий, а именно:  
‘It is the fruit and result of three kinds of deeds:  

ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.   По одному случаю Благословенный располагается среди куру в Каммасадхамме – рыночном городе народа куру.  
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.  

“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.   «Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий».  
“There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”  
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti.  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“.  
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds— 
Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.  
Между тем, почтенный стражник, не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий».  
for none of these things are true!”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
‘There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“.  
 
itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“».  
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“?»  
 
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
 
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.  
‘Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий’.  
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”  
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti?  
‘Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий’“?  
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds’?  
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“».  
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“?»  
 
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
 
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.  
‘Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий’.  
there is an afterlife.  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti?  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“?  
there is an afterlife?  
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“».  
there is an afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.  
‘Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий’.  
there is an afterlife.  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti.  
‘Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий’“,  
there is an afterlife.’  
itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“?»  
there is an afterlife?”  
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“».  
there is an afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“».  
there is an afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“».  
there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“».  
there is an afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Существует другой мир, существуют самопроизвольно родившиеся, существует созревший плод добрых и злых действий“».  
there is an afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“.  
there is no afterlife.”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“».  
there is no afterlife.”  
“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti.  
‘Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий’“.  
 
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti?  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий?“»  
there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”  
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti.  
„Не существует другого мира, не существует самопроизвольно родившихся, не существует созревшего плода добрых и злых действий“.  
 

Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.   И Благостный стал пребывать там, в Паве, в манговой роще Чунды, сына кузнеца.  
There he stayed in Cunda the smith’s mango grove.  
Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti.  
И павийские маллы услыхали: «Ведь Благостный, странствуя среди маллов с большой толпой монахов, пятью сотнями монахов, достиг Павы и пребывает в Паве в манговой роще Чунды, сына кузнеца».  
The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.  
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.  
Он пребывает наделенный заповедями нравственного поведения, которые любимы праведными, неразрушимы, неуязвимы, незапятнанны, безупречны, несут освобождение, восхваляемы мудрецами, незатрагиваемы [злом], ведут к сосредоточенности.  
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Cattāri kammāni— 
Четыре [вида] действий.  
Four deeds:  
Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.  
И далее, друзья, монах, [следуя] заповедям нравственности, — неразрушимым, неуязвимым, незапятнанным, безупречным, освобождающим, восхваляемым мудрецами, не затрагиваемым [злом], ведущим к сосредоточенности, наделенный нравственностью, и открыто, и втайне пребывает вместе с собратьями в следовании подобным заповедям нравственности, —  
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
„Нет подаяния, нет жертвоприношения, нет возлияния, нет созревшего плода добрых и злых действий, нет этого лица, нет другого лица, нет матери, нет отца, нет самопроизвольно родившихся существ, нет в мире отшельников и брахманов, находящихся на надлежащем пути и в надлежащем расположении духа, которые, познав и увидев собственными глазами и этот мир, и другой мир, возглашают [истину]“.  
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  

Puna caparaṁ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati.   И далее, друзья, монах [следуя] заповедям нравственности — неразрушимым, неуязвимым, незапятнанным, безупречным, освобождающим, восхваляемым мудрецами, не затрагиваемым [злом], ведущим к сосредоточенности, — наделенный нравственностью, и открыто, и втайне пребывает вместе с собратьями в следовании подобным заповедям нравственности, — и эта заповедь доброго поведения … к единодушию.  
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
„Нет подаяния, нет жертвоприношения, нет возлияния, нет созревшего плода добрых и злых действий, нет этого мира, нет другого мира, нет матери, нет отца, нет самопроизвольно родившихся существ, нет в мире отшельников и брахманов, находящихся на надлежащем пути и в надлежащем расположении духа, которые, познав и увидев собственными глазами и этот мир, и другой мир, возглашают [истину]“.  
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  

‘yo me ayaṁ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti so kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti.   «Именно это моё ‘Я‘ говорит и чувствует и переживает здесь и там результаты хороших и плохих поступков. Но это моё ‘Я‘ является постоянным, бесконечным, вечным, не подвержено изменениям, будет таким целую вечность»  
‘This self of mine is he, the speaker, the knower who experiences the results of good and bad deeds in all the different realms. This self is permanent, everlasting, eternal, and imperishable, and will last forever and ever.’  

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.   Представь, как если бы из лавки или же из кузницы принесли бронзовую тарелку с грязью и пятнами,  
Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.  
Представь, как если бы из лавки или же из кузницы принесли бронзовую тарелку с грязью и пятнами,  
Suppose a bronze dish was brought from a shop or smithy covered with dirt or stains.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.  
Представь, как если бы из лавки или же из кузницы принесли чистую и яркую бронзовую тарелку,  
Suppose a bronze dish was brought from a shop or smithy clean and bright.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.  
Представь, как если бы из лавки или же из кузницы принесли чистую и яркую бронзовую тарелку,  
Suppose a bronze dish was brought from a shop or smithy clean and bright.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.  
Представь, как если бы из лавки или же из кузницы принесли чистую и яркую бронзовую тарелку.  
Suppose a bronze dish was brought from a shop or smithy clean and bright.  
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā.  
Представь, как если бы из лавки или же из кузницы принесли чистую и яркую бронзовую тарелку.  
Suppose a bronze dish was brought from a shop or smithy clean and bright.  

ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.   Однажды Благословенный проживал в стране Куру, где был город под названием Каммасадхамма. 
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.  

Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ.   и не останавливались бы кроме как на то, чтобы поесть, попить, употребить пищу, распробовать её на вкус, помочиться, испражниться, отдохнуть, чтобы устранить сонливость и усталость. И всё равно изложение Татхагатой Дхаммы, его объяснение факторов Дхаммы и его ответы на вопросы не подошли бы к концу,  
And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers.  

iti purāṇānaṁ kammānaṁ tapasā byantibhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;   Поэтому, истребив аскезой прошлые действия и не делая новых действий, вы не будете иметь последствий в будущем.  
So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.  

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;   Подобно тому как из раздувающихся мехов кузнеца исходит громкий звук, –  
like the puffing of a blacksmith’s bellows.  

“Yvāyaṁ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedetī”ti.   – Уважаемый, это то, что говорит, чувствует, переживает здесь и там плоды хороших и плохих поступков.  
“Sir, he is the speaker, the knower who experiences the results of good and bad deeds in all the different realms.”  

‘natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   «Нет ничего, что дано; нет ничего, что предложено; нет ничего, что пожертвовано. Нет плода или результата хороших или плохих поступков.  Нет этого мира, нет другого мира; нет отца, нет матери, нет спонтанно рождающихся существ. Нет хороших и нравственных жрецов и отшельников в мире, которые, сами реализовав [это своим собственным] прямым знанием, провозгласили этот мир и другой мир».  
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
‘atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
«Есть то, что дано; есть то, что предложено; есть то, что пожертвовано. Есть плод или результат хороших или плохих поступков. Есть этот мир, есть другой мир; есть отец, есть мать, есть спонтанно рождающиеся существа. Есть хорошие и нравственные жрецы и отшельники в мире, которые, сами реализовав [это своим собственным] прямым знанием, провозгласили этот мир и другой мир».  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  

Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.   Далее, монах пребывает, как в частном порядке, так и прилюдно, разделяя со своими товарищами по святой жизни нравственные качества. Те нравственные качества, что не разбитые, не разрушенные, не запачканные, не запятнанные, освобождающие, восхваляемые мудрецами, не понятые ошибочно, ведущие к сосредоточению. Это тоже принцип радушия… к единству.  
Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. …  

Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.   И тогда его рабы, посыльные и слуги занимаются приготовлением, рыдая с заплаканными лицами, гонимые угрозами наказания и страхом.  
His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.  

“kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?   «Тапасси, сколько видов поступков описывает Нигантха Натапутта для совершения плохого поступка, для творения плохого поступка?»  
“Tapassī, how many kinds of deed does the Jain ascetic of the Ñātika clan describe for performing bad deeds?”  
“Tvaṁ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?  
«Но, друг Готама, сколько видов поступков ты описываешь для совершения плохого поступка, для творения плохого поступка?»  
“Then how many kinds of deed do you describe for performing bad deeds?”  
“Tīṇi kho ahaṁ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṁ— 
«Тапасси, я описываю три вида поступков для совершения плохого поступка, для творения плохого поступка:  
“I describe three kinds of deed for performing bad deeds:  
“Imesaṁ panāvuso gotama, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ katamaṁ kammaṁ mahāsāvajjataraṁ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṁ, yadi vā vacīkammaṁ, yadi vā manokamman”ti?  
«Что касается эти трёх видов поступков, друг Готама, так проанализированных и рассмотренных, – какой вид поступка ты описываешь как наиболее порицаемый для совершения плохого поступка, для творения плохого поступка: телесный поступок, словесный поступок или умственный поступок?»  
“Of the three deeds thus analyzed and differentiated, which deed do you describe as being the most blameworthy for performing bad deeds: physical deeds, verbal deeds, or mental deeds?”  
“Imesaṁ kho ahaṁ, tapassi, tiṇṇaṁ kammānaṁ evaṁ paṭivibhattānaṁ evaṁ paṭivisiṭṭhānaṁ manokammaṁ mahāsāvajjataraṁ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṁ, no tathā vacīkamman”ti.  
«Из этих трёх видов поступков, Тапасси, так проанализированных и рассмотренных, – я описываю умственный поступок как наиболее порицаемый для совершения плохого поступка, для творения плохого поступка и не столь порицаемыми [описываю] словесный поступок и телесный поступок».  
“I describe mental deeds as being the most blameworthy for performing bad deeds, not so much physical deeds or verbal deeds.”  

“Cattārimāni, puṇṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni.   «Пунна, есть четыре вида поступков, провозглашённых мной после того, как я реализовал их сам посредством прямого знания.  
“Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight.  
Imāni kho, puṇṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  
Таковы четыре вида поступков, провозглашённых мной после того, как я реализовал их сам посредством прямого знания».  
These are the four kinds of deeds that I declare, having realized them with my own insight.”  

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ; natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   «Нет ничего, что дано; нет ничего, что предложено; нет ничего, что пожертвовано. Нет плода или результата хороших или плохих поступков. Нет этого мира, нет другого мира; нет отца, нет матери, нет спонтанно рождающихся существ. Нет хороших и нравственных жрецов и отшельников в мире, которые, сами реализовав [это своим собственным] прямым знанием, провозгласили этот мир и другой мир».  
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ; atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; atthi ayaṁ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
«Есть то, что дано; есть то, что предложено; есть то, что пожертвовано. Есть плод или результат хороших или плохих поступков. Есть этот мир, есть другой мир; Есть отец, есть мать, есть спонтанно рождающиеся существа. Есть хорошие и нравственные жрецы и отшельники в мире, которые, сами реализовав [это своим собственным] прямым знанием, провозгласили этот мир и другой мир».  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  
tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.  
И тогда его рабы, посыльные и слуги занимаются приготовлением, рыдая с заплаканными лицами, гонимые угрозами наказания и страхом.  
His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces.  

ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake.   Однажды Благословенный проживал в стране Куру, где был город Куру под названием Каммасадхамма, на травяной подстилке в брахманском огненном зале, принадлежавшем клану Бхарадваджей. ",  
At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma, on a grass mat in the fire chamber of a brahmin of the Bhāradvāja clan.  
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kammāsadhammaṁ piṇḍāya pāvisi.  
И тогда, утром, Благословенный оделся, взял чашу и внешнее одеяние и отправился в Каммасадхамму за подаяниями. ",  
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kammāsadamma for alms.  
Kammāsadhammaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya.  
Когда он походил по Каммасадхамме, собирая подаяния, вернувшись с хождения за подаяниями, после принятия пищи он отправился в некую рощу, чтобы провести там остаток дня. ",  
He wandered for alms in Kammāsadamma. After the meal, on his return from almsround, he went to a certain forest grove for the day’s meditation.  

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.   «Нет ничего, что дано; нет ничего, что предложено; нет ничего, что пожертвовано. Нет плода или результата хороших или плохих поступков. Нет этого мира, нет следующего мира; Нет отца, нет матери, нет спонтанно рождающихся существ. Нет хороших и нравственных жрецов и отшельников в мире, которые, сами реализовав [это своим собственным] прямым знанием, провозгласили этот мир и другой мир. ",  
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.  
natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.  
",  
 
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.  
Существует четырнадцать сотен тысяч основных видов рождения и [ещё] шесть тысяч и [ещё] шестьсот. Существует пятьсот видов каммы, пять видов каммы и три вида каммы, есть полная камма и половинчатая камма. Есть 62 пути, 62 малых цикла существования мира, 6 классов, 8 уровней человека, сорок девять сотен средств к жизни, сорок девять сотен видов странников, сорок девять сотен видов обителей нагов, двадцать сотен качеств, тридцать сотен адов и 36 элементов пыли семь видов эмбрионов с восприятием, семь видов эмбрионов без восприятия, семь видов эмбрионов без оболочки, семь видов богов, семь видов человеческих существ, 7 видов демонов, семь озёр, семь узлов, семь пропастей, семь сотен [ещё других] видов пропастей, семь видов сновидений, семь сотен [ещё других] видов сновидений, восемьдесят четыре сотни тысяч великих циклов существования мира, в которых, мчась и скитаясь по круговерти перерождений, глупцы и мудрые одинаково положат конец страданиям. ",  
There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.  
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.  
",  
 

“ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya?   «В чём условие, в чём причина улыбки Благословенного? ",  
“What is the cause, what is the reason why the Buddha smiled?  
“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya?  
«В чём условие, в чём причина улыбки Благословенного? ",  
“What is the cause, what is the reason why the Buddha smiled?  

Pāpāni kammāni karonti mohā.   Из жизни в жизнь высшую цель теряя. ",  
you’ll do evil deeds in life after life.  

“ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya?   «В чём условие, в чём причина улыбки Благословенного? ",  
“What is the cause, what is the reason why the Buddha smiled?  
“ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya?  
«В чём условие, в чём причина улыбки Благословенного? ",  
“What is the cause, what is the reason why the Buddha smiled?  
Api ca, mahārāja, katamena taṁ nemi, yena vā pāpakammā pāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedenti, yena vā kalyāṇakammā kalyāṇakammānaṁ vipākaṁ paṭisaṁvedentī’ti?  
Но, великий царь, каким путём мне везти тебя: тем, посредством которого свершители зла переживают результаты своих злых деяний, или же тем, посредством которого свершители блага переживают результаты благих деяний?» ",  
But which way should we go—the way of those who experience the result of bad deeds, or the way of those who experience the result of good deeds?’  

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;   Подобно тому как из раздувающихся мехов кузнеца исходит громкий звук, – точно так же, когда я прекратил вдохи и выдохи носом и ртом, громкий звук ветров исходил из моих ушей. ",  
like the puffing of a blacksmith’s bellows.  

yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.   Так как люди выражают им почтение, встают перед ними, встречают почтительным приветствием и вежливым услужением». ",  
That is, when it comes to bowing down, rising up, greeting with joined palms, and observing proper etiquette.”  

Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.   И тогда его рабы, посыльные и слуги занимаются приготовлением, рыдая с заплаканными лицами, гонимые угрозами наказания и страхом. ",  
His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.  

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;   Подобно тому как из раздувающихся мехов кузнеца исходит громкий звук, – точно так же, когда я прекратил вдохи и выдохи носом и ртом, громкий звук ветров исходил из моих ушей. ",  
like the puffing of a blacksmith’s bellows.  

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;   Поэтому, истребляя аскезой прошлые действия и не делая новых действий, вы не будете иметь последствий в будущем. ",  
So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.  
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;  
",  
 
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;  
",  
 
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;  
",  
 
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;  
",  
 
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;  
",  
 
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;  
Поэтому, истребляя аскезой прошлые действия и не делая новых действий, вы не будете иметь последствий в будущем. ",  
So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.  
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;  
",  
 
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;  
",  
 
Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;  
",  
 

Puna caparaṁ, ānanda, bhikkhu—yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu—sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.   Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.   At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.  

anattakatāni kammāni kamattānaṁ phusissantī”ti?   Then what self will the deeds done by not-self affect?”  
anattakatāni kammāni kamattānaṁ phusissantī’ti.  
Then what self will the deeds done by not-self affect?’  

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—  ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti— 
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  

‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—  «Нет ничего, что дано; нет ничего, что предложено; нет ничего, что пожертвовано. Нет плода или результата хороших или плохих поступков. Нет этого мира, нет следующего мира; Нет отца, нет матери, нет спонтанно рождающихся существ. Нет хороших и нравственных жрецов и отшельников в мире, которые, сами реализовав [это своим собственным] прямым знанием, провозгласили этот мир и другой мир». ",  
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
‘Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti— 
«Есть то, что дано; есть то, что предложено; есть то, что пожертвовано. Есть плод или результат хороших или плохих поступков. Есть этот мир, есть следующий мир; Есть отец, есть мать, есть спонтанно рождающиеся существа. Есть хорошие и нравственные жрецы и отшельники в мире, которые, сами реализовав [это своим собственным] прямым знанием, провозглашают этот мир и другой мир». ",  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  

Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;   Suppose there was a pendant of river gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate.  

‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti—  ‘The kinds of deeds for which the kings inflict such punishments— 
Puna caparaṁ, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.  
Furthermore, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.  
evameva kho, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.  
In the same way, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.  
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā tiṇabhakkhā.  
A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass.  
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā gūthabhakkhā.  
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung.  
Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.  
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness.  
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā udakasmiṁ jāyanti udakasmiṁ jīyanti udakasmiṁ mīyanti.  
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water.  
Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṁ maraṇā tesaṁ sattānaṁ sahabyataṁ upapajjati ye te sattā asucismiṁ jāyanti asucismiṁ jīyanti asucismiṁ mīyanti.  
A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth.  
‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu rājāno coraṁ āgucāriṁ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti, na te dhammā mayi saṁvijjanti, ahañca na tesu dhammesu sandissāmī’ti.  
‘The kinds of deeds for which the kings inflict such punishments—those things are not found in me and I do not exhibit them!’  
Puna caparaṁ, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti …pe…  
Furthermore, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.  
evameva kho, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti.  
In the same way, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them.  

ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṁ pana parattha. Handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti?   that if someone who does bad deeds receives such punishment in the present life, what must happen to them in the next; I’d better do good by way of body, speech, and mind”?’  
‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti.  
‘Those who do such bad deeds in the world receive these many different punishments.  

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko.   ‘It seems that there is such a thing as bad deeds, and the result of bad conduct.  
‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko.  
‘It seems that there is no such thing as bad deeds, and the result of bad conduct.  
‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko.  
‘It seems that there is such a thing as good deeds, and the result of good conduct.  
‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ— 
‘It seems that there is no such thing as good deeds, and the result of good conduct. For I have seen a person  
‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti idamassa anujānāmi;  
‘It seems that there is such a thing as bad deeds, and the result of bad conduct,’ I grant them that.  
‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti idamassa nānujānāmi;  
‘It seems that there is no such thing as bad deeds, and the result of bad conduct,’ I don’t grant them that.  
‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko’ti idamassa anujānāmi;  
‘It seems that there is such a thing as good deeds, and the result of good conduct,’ I grant them that.  
‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti idamassa nānujānāmi;  
‘It seems that there is no such thing as good deeds, and the result of good conduct,’ I don’t grant them that.  

So khvāhaṁ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāva kālaṅkato.   Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.  

Seyyathāpi nāma nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;   Suppose there was a pendant of river gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate.  

Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.   His bondservants, employees, and workers did their jobs under threat of punishment and danger, weeping with tearful faces.  
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti.  
 

puññakammā ca suggatiṁ.   and if you do good you go to heaven.  

“Tapokammā apakkamma,   “You’ve departed from the practice of mortification  

Seyyathāpi nāma kammāragaggariyā dhamamānāya saddo hoti;   The sound of its breathing was like the puffing of a blacksmith’s bellows.  

Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.   Why don’t I go and pull the wool over their eyes?”  

Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.   Why don’t I go and pull the wool over their eyes?”  

Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.   Why don’t I go and pull the wool over their eyes?”  
Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.  
That’s Māra the Wicked come to pull the wool over your eyes!”  

Yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.   Why don’t I go and pull the wool over their eyes?”  
Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.  
That’s Māra the Wicked come to pull the wool over your eyes!”  

yannūnāhaṁ yena samaṇo gotamo tenupasaṅkameyyaṁ vicakkhukammāyā”ti.   Why don’t I go and pull the wool over their eyes?”  

Māro eso pāpimā tumhākaṁ vicakkhukammāya āgato”ti.   That was Māra the Wicked who came to pull the wool over your eyes!”  

Māro eso pāpimā tuyhaṁ vicakkhukammāya āgato.   That’s Māra the Wicked come to pull the wool over your eyes!  

“Dvāsattati gotama puññakammā,   “Gotama, we seventy-two merit-makers are now wielders of power,  

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.   And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  

Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.   At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.  

ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo.   At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.  

“ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?   “What is the cause, Reverend Moggallāna, what is the reason you smiled?”  
Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?  
What is the cause, Reverend Moggallāna, what is the reason you smiled?”  

anattakatāni kammāni kathamattānaṁ phusissantī”ti.   Then what self will the deeds done by not-self affect?”  
Anattakatāni kammāni kathamattānaṁ phusissantī’ti?  
Then what self will the deeds done by not-self affect?’  

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko; natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.   ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.  

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.   There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.  

Rūpaappaccakkhakammādisuttacatukka   Four Discourses on Not Directly Experiencing Form, Etc.  
“Rūpe kho, vaccha, appaccakkhakammā, rūpasamudaye appaccakkhakammā, rūpanirodhe appaccakkhakammā, rūpanirodhagāminiyā paṭipadāya appaccakkhakammā …pe….  
“Vaccha, it is because of not directly experiencing form …  
“Vedanāya kho, vaccha, appaccakkhakammā …pe… vedanānirodhagāminiyā paṭipadāya appaccakkhakammā …pe….  
feeling …  
“Saññāya kho, vaccha, appaccakkhakammā …pe… saññānirodhagāminiyā paṭipadāya appaccakkhakammā …pe….  
perception …  
“Saṅkhāresu kho, vaccha, appaccakkhakammā …pe… saṅkhāranirodhagāminiyā paṭipadāya appaccakkhakammā …pe….  
choices …” 

“Viññāṇe kho, vaccha, appaccakkhakammā, viññāṇasamudaye appaccakkhakammā, viññāṇanirodhe appaccakkhakammā, viññāṇanirodhagāminiyā paṭipadāya appaccakkhakammā;   “Vaccha, it is because of not directly experiencing consciousness, its origin, its cessation, and the practice that leads to its cessation  

“Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṁ kammanirodhagāminiñca paṭipadaṁ.   “Mendicants, I will teach you old action, new action, the cessation of action, and the practice that leads to the cessation of action.  
jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā …pe…  
The ear … nose … tongue … body …  

Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.   It’s good to have the ethical conduct that’s loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.  
Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṁ hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.  

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko. Natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.   ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’  
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.  
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’  
“natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti.  
“There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.”  
“atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti.  
“There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.”  
“natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti.  
 
“atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī”ti.  
 

“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.  
Ayo, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya.  
Iron,  
sajjhu, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya.  
and silver.  
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.  

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.   Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.