Theravadan

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From: Bhikkhu Sujato

Majjhima Nikāya 136 Middle Discourses 136

Mahākammavibhaṅgasutta The Longer Analysis of Deeds

Evaṁ me sutaṁ—So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

Tena kho pana samayena āyasmā samiddhi araññakuṭikāyaṁ viharati. Now at that time Venerable Samiddhi was staying in a wilderness hut.

Atha kho potaliputto paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmatā samiddhinā saddhiṁ sammodi. Then as the wanderer Potaliputta was going for a walk he came up to Venerable Samiddhi and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho potaliputto paribbājako āyasmantaṁ samiddhiṁ etadavoca: When the greetings and polite conversation were over, he sat down to one side and said to him:

“sammukhā metaṁ, āvuso samiddhi, samaṇassa gotamassa sutaṁ, sammukhā paṭiggahitaṁ: “Reverend Samiddhi, I have heard and learned this in the presence of the ascetic Gotama:

‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti. ‘Deeds by way of body and speech are done in vain. Only mental deeds are real.’

Atthi ca sā samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī”ti? And: ‘There is such an attainment where the one who enters it does not feel anything at all.’”

“Mā hevaṁ, āvuso potaliputta, avaca; mā hevaṁ, āvuso potaliputta, avaca; mā bhagavantaṁ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṁ. Na hi bhagavā evaṁ vadeyya: “Don’t say that, Reverend Potaliputta, don’t say that! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say this:

‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti. ‘Deeds by way of body and speech are done in vain. Only mental deeds are real.’

‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti. But, reverend, there is such an attainment where the one who enters it does not feel anything at all.”

“Kīvaciraṁ pabbajitosi, āvuso samiddhī”ti? “Reverend Samiddhi, how long has it been since you went forth?”

“Na ciraṁ, āvuso, tīṇi vassānī”ti. “Not long, reverend: three years.”

“Ettha dāni mayaṁ there bhikkhū kiṁ vakkhāma, yatra hi nāma evaṁnavo bhikkhu satthāraṁ parirakkhitabbaṁ maññissati. “Well now, what are we to say to the senior mendicants, when even such a junior mendicant imagines their Teacher needs defending?

Sañcetanikaṁ, āvuso samiddhi, kammaṁ katvā kāyena vācāya manasā kiṁ so vediyatī”ti? After doing an intentional deed by way of body, speech, or mind, reverend, what does one feel?”

“Sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhaṁ so vediyatī”ti. “After doing an intentional deed by way of body, speech, or mind, reverend, one feels suffering.”

Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṁ neva abhinandi nappaṭikkosi; Then, neither approving nor dismissing Samiddhi’s statement, Potaliputta

anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi. got up from his seat and left.

Atha kho āyasmā samiddhi acirapakkante potaliputte paribbājake yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Soon after he had left, Venerable Samiddhi went to Venerable Ānanda, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. When the greetings and polite conversation were over, he sat down to one side,

Ekamantaṁ nisinno kho āyasmā samiddhi yāvatako ahosi potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ āyasmato ānandassa ārocesi. and informed Ānanda of all they had discussed.

Evaṁ vutte, āyasmā ānando āyasmantaṁ samiddhiṁ etadavoca: When he had spoken, Ānanda said to him,

“atthi kho idaṁ, āvuso samiddhi, kathāpābhataṁ bhagavantaṁ dassanāya. “Reverend Samiddhi, we should see the Buddha about this matter.

Āyāmāvuso samiddhi, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāma. Come, let’s go to the Buddha and inform him about this.

Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti. As he answers, so we’ll remember it.”

“Evamāvuso”ti kho āyasmā samiddhi āyasmato ānandassa paccassosi. “Yes, reverend,” Samiddhi replied.

Atha kho āyasmā ca ānando āyasmā ca samiddhi yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Then Ānanda and Samiddhi went up to the Buddha, bowed, sat down to one side,

Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato samiddhissa potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. and told him what had happened.

Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca: When they had spoken, the Buddha said to Ānanda,

“dassanampi kho ahaṁ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṁ kathāsallāpaṁ? “I don’t recall even seeing the wanderer Potaliputta, Ānanda, so how could we have had such a discussion?

Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṁsena byākato”ti. The wanderer Potaliputta’s question should have been answered after analyzing it, but this futile man answered categorically.”

Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: When he said this, Venerable Udāyī said to him,

“sace pana, bhante, āyasmatā samiddhinā idaṁ sandhāya bhāsitaṁ—“But perhaps, sir, Venerable Samiddhi spoke in reference to the statement:

yaṁ kiñci vedayitaṁ taṁ dukkhasmin”ti. ‘Suffering includes whatever is felt.’”

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: But the Buddha said to Venerable Ānanda,

“passasi no tvaṁ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṁ? “See what this futile man Udāyī comes up with?

Aññāsiṁ kho ahaṁ, ānanda: I knew that

‘idānevāyaṁ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti. he was coming up with something irrational.

Ādiṁyeva, ānanda, potaliputtena paribbājakena tisso vedanā pucchitā. Right from the start Potaliputta asked about the three feelings.

Sacāyaṁ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṁ puṭṭho evaṁ byākareyya: Suppose the futile man Samiddhi had answered the wanderer Potaliputta’s question like this:

‘sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā sukhavedanīyaṁ sukhaṁ so vedayati; ‘After doing an intentional deed to be experienced as pleasant by way of body, speech, or mind, one feels pleasure.

sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhavedanīyaṁ dukkhaṁ so vedayati; After doing an intentional deed to be experienced as painful by way of body, speech, or mind, one feels pain.

sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṁ adukkhamasukhaṁ so vedayatī’ti. After doing an intentional deed to be experienced as neutral by way of body, speech, or mind, one feels neutral.’

Evaṁ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā byākaramāno byākareyya. Answering in this way, Samiddhi would have rightly answered Potaliputta.

Api ca, ānanda, ke ca aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa mahākammavibhaṅgaṁ jānissanti? Still, who are those foolish and incompetent wanderers of other religions to understand the Realized One’s great analysis of deeds?

Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṁ vibhajantassā”ti. If you would all listen, Ānanda, I will explain the Realized One’s great analysis of deeds.”

“Etassa, bhagavā, kālo, etassa, sugata, kālo “Now is the time, Blessed One! Now is the time, Holy One!

yaṁ bhagavā mahākammavibhaṅgaṁ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti. Let the Buddha explain the great analysis of deeds. The mendicants will listen and remember it.”

“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Ānanda, listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied.

Bhagavā etadavoca: The Buddha said this:

“Cattārome, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. “Ānanda, these four people are found in the world.

Katame cattāro? What four?

Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. It’s when a person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.

So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. But some other person here kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, and have wrong view.

So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.

So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. But some other person here refrains from killing living creatures, stealing, committing sexual misconduct, or using speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, and have right view.

Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—Now, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person

idha pāṇātipātiṁ adinnādāyiṁ kāmesumicchācāriṁ musāvādiṁ pisuṇavācaṁ pharusavācaṁ samphappalāpiṁ abhijjhāluṁ byāpannacittaṁ micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. here who killed living creatures, stole, and committed sexual misconduct; who used speech that’s false, divisive, harsh, or nonsensical; and who was covetous, malicious, and had wrong view. And they see that, when their body breaks up, after death, that person is reborn in a place of loss, a bad place, the underworld, hell.

So evamāha: They say:

‘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.

Amāhaṁ puggalaṁ addasaṁ idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti. For I saw a person here who killed living creatures … and had wrong view. And when their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell.’

So evamāha: They say:

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. ‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell.

Ye evaṁ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti. And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile.’

Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—But some other ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right application of mind—experiences an immersion of the heart of such a kind that it gives rise to clairvoyance that is purified and superhuman. With that clairvoyance they see that person

idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ. here who killed living creatures … and had wrong view. And they see that that person is reborn in a heavenly realm.

So evamāha: They say:

‘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.

Amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti. For I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm.’

So evamāha: They say:

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. ‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm.

Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’

idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ kāmesumicchācārā paṭivirataṁ musāvādā paṭivirataṁ pisuṇāya vācāya paṭivirataṁ pharusāya vācāya paṭivirataṁ samphappalāpā paṭivirataṁ anabhijjhāluṁ abyāpannacittaṁ sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ. here who refrained from killing living creatures … and had right view. And they see that that person is reborn in a heavenly realm.

So evamāha: They say:

‘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.

Amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti. For I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm.’

So evamāha: They say:

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm.

Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati—idha pāṇātipātā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. Take some ascetic or brahmin who with clairvoyance sees a person here who refrained from killing living creatures … and had right view. And they see that that person is reborn in hell.

So evamāha: They say:

‘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

idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti. here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in hell.’

So evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell.

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: In this case, when an ascetic or brahmin says this:

‘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.

yampi so evamāha: And when they say:

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idampissa anujānāmi; ‘I have seen a person here who killed living creatures … and had wrong view. And after death, they were reborn in hell,’ I also grant them that.

yañca kho so evamāha: But when they say:

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi; ‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell,’ I don’t grant them that.

yampi so evamāha: And when they say:

‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; ‘Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’ I also don’t grant them that.

yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, anything else is futile,’ I also don’t grant them that.

Taṁ kissa hetu? Why is that?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: In this case, when an ascetic or brahmin says this:

‘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.

yañca kho so evamāha: But when they say:

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idamassa anujānāmi; ‘I have seen a person here who killed living creatures … and had wrong view. And I saw that that person was reborn in a heavenly realm,’ I grant them that.

yañca kho so evamāha: But when they say:

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi; ‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm,’ I don’t grant them that. …

yampi so evamāha:

‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;

yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.

Taṁ kissa hetu?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: In this case, when an ascetic or brahmin says this:

‘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.

yampi so evamāha: And when they say:

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idampissa anujānāmi; ‘I have seen a person here who refrained from killing living creatures … and had right view. And I saw that that person was reborn in a heavenly realm,’ I grant them that.

yañca kho so evamāha: But when they say:

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi; ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm,’ I don’t grant them that. …

yampi so evamāha:

‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi;

Taṁ kissa hetu?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: In this case, when an ascetic or brahmin says this:

‘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.

yañca kho so evamāha: But when they say:

‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idamassa anujānāmi; ‘I have seen a person here who refrained from killing living creatures … and had right view. And after death, they were reborn in hell,’ I grant them that.

yañca kho so evamāha: But when they say:

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi; ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell,’ I don’t grant them that.

yañca kho so evamāha: ‘ye evaṁ jānanti te sammā jānanti; But when they say: ‘Those who know this are right.

ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; Those who know something else are wrong,’ I also don’t grant them that.

Taṁ kissa hetu? Why is that?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti. Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā. That bad deed of theirs that is to be experienced as painful was either done previously, or later, or else at the time of death they undertook wrong view.

Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. And that’s why, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. But anyone here who kills living creatures … and has wrong view experiences the result of that in this very life, or in the next life, or in some subsequent period.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, Now, Ānanda, take the case of the person here who killed living creatures … and had wrong view, and who is reborn in a heavenly realm.

pubbe vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. That good deed of theirs that is to be experienced as pleasurable was either done previously, or later, or else at the time of death they undertook right view.

Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in a heavenly realm.

Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. But anyone here who refrains from killing living creatures … and has right view experiences the result of that in this very life, or in the next life, or in some subsequent period.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, Now, Ānanda, take the case of the person here who refrained from killing living creatures … and had right view, and who is reborn in hell.

Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye. But anyone here who refrains from killing living creatures … and has right view experiences the result of that in this very life, or in the next life, or in some subsequent period.

Iti kho, ānanda, atthi kammaṁ abhabbaṁ abhabbābhāsaṁ, atthi kammaṁ abhabbaṁ bhabbābhāsaṁ, atthi kammaṁ bhabbañceva bhabbābhāsañca, atthi kammaṁ bhabbaṁ abhabbābhāsan”ti. So, Ānanda, there are deeds that are ineffective and appear ineffective. There are deeds that are ineffective but appear effective. There are deeds that are effective and appear effective. And there are deeds that are effective but appear ineffective.”

Idamavoca bhagavā. That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda approved what the Buddha said.

Mahākammavibhaṅgasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

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