So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. viññūhi → viññūhīti (bj, pts1ed, mr) So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Tattha natthi “imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmī”ti hevaṁ natthi. And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little,” for that cannot be.
Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti. And here there is no such thing as this: “By this precept or observance or fervent austerity or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little”—for that cannot be. Tattha natthi imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmīti, hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. mn76
paripakkaṁ vā kammaṁ phussa phussa byantīkarissāmīti hevaṁ natthi doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
Tyāssa phussa phussa cittaṁ na pariyādāya tiṭṭhanti. Though experiencing them again and again they don’t occupy the mind. Tyāssa phussa phussa cittaṁ na pariyādāya tiṭṭhanti. Though experiencing them again and again they don’t occupy the mind.