Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ feeding ground.
Tena kho pana samayena āyasmā samiddhi araññakuṭikāyaṁ viharati. Atha kho potaliputto paribbājako jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmatā samiddhinā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho potaliputto paribbājako āyasmantaṁ samiddhiṁ etadavoca:
At that time, the venerable Samiddhi was dwelling in a small forest hut. Then the wanderer Potaliputta, while strolling about on a walk, came to where the Venerable Samiddhi was. Having drawn, he greeted the venerable Samiddhi. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, the wanderer Potaliputta said this to the Venerable Samiddhi:
“sammukhā metaṁ, āvuso samiddhi, samaṇassa gotamassa sutaṁ, sammukhā paṭiggahitaṁ: ‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti. Atthi ca sā samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī”ti?
“Friend Samiddhi, I have heard this directly from the ascetic Gotama, learned this in his presence: ‘Bodily action is vain, verbal action is vain—only mental action is true.’ And there is that meditation attainment wherein one who has entered it feels nothing 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: ‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti. ‘Atthi ca kho sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti.
“Do not say that, friend Potaliputta. Do not say that. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. For the Blessed One would not say: ‘Bodily action is vain, verbal action is vain—only mental action is true.’ But friend, there is inaction that meditation attainment wherein one who has entered it feels nothing at all.
“Kīvaciraṁ pabbajitosi, āvuso samiddhī”ti?
“How long is it since you went forth, friend Samiddhi?”
“Na ciraṁ, āvuso, tīṇi vassānī”ti.
“Not long, friend — three years.”
“Ettha dāni mayaṁ there bhikkhū kiṁ vakkhāma, yatra hi nāma evaṁnavo bhikkhu satthāraṁ parirakkhitabbaṁ maññissati. Sañcetanikaṁ, āvuso samiddhi, kammaṁ katvā kāyena vācāya manasā kiṁ so vediyatī”ti?
“There now, what shall we say to the elder bhikkhus when a young bhikkhu thinks the Teacher is to be defended thus? Friend Samiddhi, having done an intentional action by way of body, speech, or mind, what does one feel?”
“Sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhaṁ so vediyatī”ti. Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṁ neva abhinandi nappaṭikkosi; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi.
“Having done an intentional action by way of body, speech, or mind, one feels |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, friend Potaliputta.” Then, neither approving nor rejecting the venerable Samiddhi’s words, the wanderer Potaliputta rose from his seat and departed.
Atha kho āyasmā samiddhi acirapakkante potaliputte paribbājake yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā samiddhi yāvatako ahosi potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ āyasmato ānandassa ārocesi.
Then, soon after the wanderer Potaliputta had departed, the Venerable Samiddhi went to where the Venerable Ānanda was. Having drawn near, he exchanged greetings with the Venerable Ānanda. After exchanging courteous and polite conversation, he sat to one side. Seated to one side, the Venerable Samiddhi related to the Venerable Ānanda the entire conversation he had had with the wanderer Potaliputta.
Evaṁ vutte, āyasmā ānando āyasmantaṁ samiddhiṁ etadavoca: “atthi kho idaṁ, āvuso samiddhi, kathāpābhataṁ bhagavantaṁ dassanāya. Āyāmāvuso samiddhi, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti.
When he had finished, the Venerable Ānanda said to the Venerable Samiddhi: “There is inaction something here, friend Samiddhi, that ought to be laid before the Blessed One. Come, friend Samiddhi, let us go to the Blessed One and present this matter to him. In whatever way the Blessed One will explain it, that is how we should remember it.”
“Evamāvuso”ti kho āyasmā samiddhi āyasmato ānandassa paccassosi.
“Very well, friend,” the Venerable Samiddhi replied to the Venerable Ānanda.
Atha kho āyasmā ca ānando āyasmā ca samiddhi yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi āyasmato samiddhissa potaliputtena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
Then the Venerable Ānanda and the Venerable Samiddhi went to the Blessed One. Having drawn near, they paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda told the Blessed One the full account of the conversation that had taken place between the Venerable Samiddhi and the wanderer Potaliputta.
Evaṁ vutte, bhagavā āyasmantaṁ ānandaṁ etadavoca: “dassanampi kho ahaṁ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṁ kathāsallāpaṁ? Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṁsena byākato”ti.
When he had finished, the Blessed One said to the venerable Ānanda: “Ānanda, I do not recall having seen the wanderer Potaliputta, let alone having had such a conversation with him. Though the wanderer Potaliputta’s question should have been answered through analytical explanation, this vain man Samiddhi answered it categorically.”
Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: “sace pana, bhante, āyasmatā samiddhinā idaṁ sandhāya bhāsitaṁ— yaṁ kiñci vedayitaṁ taṁ dukkhasmin”ti.
When this was said, the Venerable Udāyī said to the Blessed One: “Venerable sir, perhaps the venerable Samiddhi spoke thus referring to [the principle]: ‘Whatever is felt is included in suffering.’”
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “passasi no tvaṁ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṁ? Aññāsiṁ kho ahaṁ, ānanda: ‘idānevāyaṁ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti. Ādiṁyeva, ānanda, potaliputtena paribbājakena tisso vedanā pucchitā. Sacāyaṁ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṁ puṭṭho evaṁ byākareyya: ‘sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā sukhavedanīyaṁ sukhaṁ so vedayati; sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhavedanīyaṁ dukkhaṁ so vedayati; sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṁ adukkhamasukhaṁ so vedayatī’ti. Evaṁ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā byākaramāno byākareyya.
Then the Blessed One addressed the Venerable Ānanda: “Do you see Ānanda, the mental contrivance of this vain person Udāyī? I knew, Ānanda, that this vain person Udāyī, as he was engaging, would engage |unwisely::improperly, carelessly [ayoniso]| right now. Right from the beginning, Ānanda, the wanderer Potaliputta asked about three kinds of feeling. And if this vain person Samiddhi, when asked by Potaliputta, had answered thus: ‘Friend Potaliputta, having done an intentional action by way of body, speech, or mind that leads to pleasant feeling, one feels pleasure. Having done an intentional action by way of body, speech, or mind that leads to painful feeling, one feels pain. Having done an intentional action by way of body, speech, or mind that leads to neither-painful-nor-pleasant feeling, one feels neither-pain-nor-pleasure.’ Ānanda, had this vain person Samiddhi answered in this way, he would have answered rightly, in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|.
Api ca, ānanda, ke ca aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa mahākammavibhaṅgaṁ jānissanti? Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṁ vibhajantassā”ti.
But Ānanda, how could those other wanderers—|immature::lacking in discernment or good sense, child-like in understanding [bāla]| and |undistinguished::without having attained to any stages of awakening [abyatta]|—understand the Great Exposition on Action of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|?”
“Etassa, bhagavā, kālo, etassa, sugata, kālo yaṁ bhagavā mahākammavibhaṅgaṁ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
“This is the time, Blessed One, this is the time, Accomplished One, for the Blessed One to expound the great exposition on action. Having heard it from the BLessed One, the bhikkhus will remember it.”
“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Then listen, Ānanda, and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. The Blessed One said:
“Cattārome, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
“Ānanda, there are these four persons found existing in the world. What four? Here, Ānanda, a certain person is one |who kills living beings::who destroys life [pāṇātipātī]|, |takes what is not given::steals [adinnādāyī]|, |engages in sexual misconduct::is adulterous [kāmesumicchācārī]|, |speaks falsely::who lies [musāvādī]|, speaks divisively, speaks harshly, chatters frivolously, |has intense craving::is greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]|, is |with a malicious mind::evil-minded, hateful [byāpannacitta]|, and |holds wrong view::holds on to false beliefs, false concepts, incorrect opinions [micchādiṭṭhika]|. With the breakup of the body, after death, he is |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|.
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. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
But here, Ānanda, a certain person is one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, has intense craving, is with a malicious mind, and holds wrong view. Yet, with the breakup of the body, after death, he is reborn in a good destination, in the heavenly world.
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. So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Here, Ānanda, a certain person refrains from killing living beings, refrains from taking what is not given, refrains from sexual misconduct, refrains from false speech, refrains from divisive speech, refrains from harsh speech, refrains from frivolous chatter, is free from intense craving, is free from ill will, and holds right view. With the breakup of the body, after death, he is reborn in a good destination, in the heavenly world.
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. So kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
But here, Ānanda, a certain person refrains from killing living beings, refrains from taking what is not given, refrains from sexual misconduct, refrains from false speech, refrains from divisive speech, refrains from harsh speech, refrains from frivolous chatter, is free from intense craving, is free from ill will, and holds right view. Yet, with the breakup of the body, after death, he is reborn in a state of loss, in a bad destination, in the realms of downfall, in hell.
Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati— idha pāṇātipātiṁ adinnādāyiṁ kāmesumicchācāriṁ musāvādiṁ pisuṇavācaṁ pharusavācaṁ samphappalāpiṁ abhijjhāluṁ byāpannacittaṁ micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passati apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. So evamāha: ‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti. So evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ye evaṁ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.
Here, Ānanda, a certain ascetic or brahmin, through application, exertion, inquiry, |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]|, and right attention, attains such a |stability of mind::stillness of mind, mental composure [cetosamādhi]| that, when his mind is thus collected, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, he sees that person—one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, has intense craving, is with a malicious mind, and holds wrong view—with the breakup of the body, after death, he sees him reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. He says thus: ‘Inaction, sir, there are |harmful::injurious, destructive, bad, or evil [pāpaka]| actions; there is the result of misconduct. I have seen that person—one who kills living beings, takes what is not given… holds wrong view—and I see him, with the breakup of the body, after death, reborn in a state of loss, in a bad destination, in the realms of downfall, in hell.’ And he says thus: ‘Whoever, sir, kills living beings, takes what is not given… holds wrong view—every one of them, with the breakup of the body, after death, is reborn in a state of loss, in a bad destination, in realms of downfall, in hell. Those who know thus, know rightly; those who think otherwise, their knowledge is false.’ Thus, whatever he has personally known, personally seen, personally understood—this alone he clings to stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong.’
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 pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ. So evamāha: ‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti. So evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.
But here, Ānanda, a certain ascetic or brahmin, through application, exertion, inquiry, diligence, and right attention, attains such a stability of mind that, when his mind is thus collected, with the divine eye, purified and surpassing the human, he sees that person—one who kills living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, chatters frivolously, has intense craving, is with a malicious mind, and holds wrong view—with the breakup of the body, after death, he sees him reborn in a good destination, in the heavenly world. He says thus: ‘There are no harmful actions, sir; there is no result of misconduct. I have seen that person—one who kills living beings, takes what is not given… holds wrong view—and I see him, with the breakup of the body, after death, reborn in a good destination, in the heavenly world.’ And he says thus: ‘Whoever, sir, kills living beings, takes what is not given… holds wrong view—every one of them, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world. Those who know thus, know rightly; those who think otherwise, their knowledge is false.’ Thus, whatever he has personally known, personally seen, personally understood—this alone he clings to stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong.’
Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṁ puggalaṁ passati— idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ kāmesumicchācārā paṭivirataṁ musāvādā paṭivirataṁ pisuṇāya vācāya paṭivirataṁ pharusāya vācāya paṭivirataṁ samphappalāpā paṭivirataṁ anabhijjhāluṁ abyāpannacittaṁ sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passati sugatiṁ saggaṁ lokaṁ upapannaṁ. So evamāha: ‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti. So evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.
Here, Ānanda, a certain ascetic or brahmin, through application, exertion, inquiry, diligence, and right attention, attains such a stability of mind that, when his mind is thus collected, with the divine eye, purified and surpassing the human, he sees that person—one who refrains from killing living beings, refrains from taking what is not given, refrains from sexual misconduct, refrains from false speech, refrains from divisive speech, refrains from harsh speech, refrains from frivolous chatter, is free from intense craving, is free from ill will, and holds right view—with the breakup of the body, after death, he sees him reborn in a good destination, in the heavenly world. He says thus: ‘Inaction, sir, there are wholesome actions; there is the result of good conduct. I have seen that person—one who refrains from killing living beings, refrains from taking what is not given… holds right view—and I see him, with the breakup of the body, after death, reborn in a good destination, in the heavenly world.’ And he says thus: ‘Whoever, sir, refrains from killing living beings, refrains from taking what is not given… holds right view—every one of them, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world. Those who know thus, know rightly; those who think otherwise, their knowledge is false.’ Thus, whatever he has personally known, personally seen, personally understood—this alone he clings to stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong.’
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. So evamāha: ‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṁ puggalaṁ addasaṁ— idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti. So evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti. Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.
But here, Ānanda, a certain ascetic or brahmin, through application, exertion, inquiry, diligence, and right attention, attains such a stability of mind that, when his mind is thus collected, with the divine eye, purified and surpassing the human, he sees that person—one who refrains from killing living beings, refrains from taking what is not given, refrains from sexual misconduct, refrains from false speech, refrains from divisive speech, refrains from harsh speech, refrains from frivolous chatter, is free from intense craving, is free from ill will, and holds right view—with the breakup of the body, after death, he sees him reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. He says thus: ‘There are no wholesome actions, sir; there is no result of good conduct. I have seen that person—one who refrains from killing living beings, refrains from taking what is not given… holds right view—and I see him, with the breakup of the body, after death, reborn in a state of loss, in a bad destination, in the realms of downfall, in hell.’ And he says thus: ‘Whoever, sir, refrains from killing living beings, refrains from taking what is not given… holds right view—every one of them, with the breakup of the body, after death, is reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. Those who know thus, know rightly; those who think otherwise, their knowledge is false.’ Thus, whatever he has personally known, personally seen, personally understood—this alone he clings to stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong.’
Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti idamassa anujānāmi; yampi so evamāha: ‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idampissa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha: ‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.
In this case, Ānanda, when that ascetic or brahmin says: ‘Inaction, sir, there are harmful actions; there is the result of misconduct’—this much I accept. And when he says: ‘I have seen that person—one who kills living beings, takes what is not given… holds wrong view—and I see him, with the breakup of the body, after death, reborn in a state of loss, in a bad destination, in the realms of downfall, in hell’—this too I accept. But when he says: ‘Whoever, sir, kills living beings, takes what is not given… holds wrong view—every one of them, with the breakup of the body, after death, is reborn in a state of loss, in a bad destination, in the realms of downfall, in hell’—this I do not accept. And when he says: ‘Those who know thus, know rightly; those who think otherwise, their knowledge is false’—this too I do not accept. And when he clings to what he has personally known, personally seen, personally understood—clinging to it stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong’—this too I do not accept. And what is the reason for this? Because, Ānanda, the Tathāgata’s knowledge of the Great Exposition on Action is otherwise.
Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti idamassa nānujānāmi; yañca kho so evamāha: ‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātiṁ adinnādāyiṁ …pe… micchādiṭṭhiṁ kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idamassa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha: ‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.
In this case, Ānanda, when that ascetic or brahmin says: ‘There are no harmful actions, sir; there is no result of misconduct’—this I do not accept. But when he says: ‘I have seen that person—one who kills living beings, takes what is not given… holds wrong view—and I see him, with the breakup of the body, after death, reborn in a good destination, in the heavenly world’—this I accept. And when he says: ‘Whoever, sir, kills living beings, takes what is not given… holds wrong view—every one of them, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world’—this I do not accept. And when he says: ‘Those who know thus, know rightly; those who think otherwise, their knowledge is false’—this too I do not accept. And when he clings to what he has personally known, personally seen, personally understood—clinging to it stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong’—this too I do not accept. And what is the reason for this? Because, Ānanda, the Tathāgata’s knowledge of the Great Exposition on Action is otherwise.
Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko’ti idamassa anujānāmi; yampi so evamāha: ‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi sugatiṁ saggaṁ lokaṁ upapannan’ti idampissa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti idamassa nānujānāmi; yampi so evamāha: ‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.
In this case, Ānanda, when that ascetic or brahmin says: ‘Inaction, sir, there are wholesome actions; there is the result of good conduct’—this I accept. And when he says: ‘I have seen that person—one who refrains from killing living beings, refrains from taking what is not given… holds right view—and I see him, with the breakup of the body, after death, reborn in a good destination, in the heavenly world’—this too I accept. But when he says: ‘Whoever, sir, refrains from killing living beings, refrains from taking what is not given… holds right view—every one of them, with the breakup of the body, after death, is reborn in a good destination, in the heavenly world’—this I do not accept. And when he says: ‘Those who know thus, know rightly; those who think otherwise, their knowledge is false’—this too I do not accept. And when he clings to what he has personally known, personally seen, personally understood—clinging to it stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong’—this too I do not accept. And what is the reason for this? Because, Ānanda, the Tathāgata’s knowledge of the Great Exposition on Action is otherwise.
Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti idamassa nānujānāmi; yañca kho so evamāha: ‘amāhaṁ puggalaṁ addasaṁ—idha pāṇātipātā paṭivirataṁ adinnādānā paṭivirataṁ …pe… sammādiṭṭhiṁ, kāyassa bhedā paraṁ maraṇā passāmi apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannan’ti idamassa anujānāmi; yañca kho so evamāha: ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatī’ti idamassa nānujānāmi; yañca kho so evamāha: ‘ye evaṁ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṁ ñāṇan’ti idampissa nānujānāmi; yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.
In this case, Ānanda, when that ascetic or brahmin says: ‘There are no wholesome actions, sir; there is no result of good conduct’—this I do not accept. But when he says: ‘I have seen that person—one who refrains from killing living beings, refrains from taking what is not given… holds right view—and I see him, with the breakup of the body, after death, reborn in a state of loss, in a bad destination, in the realms of downfall, in hell’—this I accept. And when he says: ‘Whoever, sir, refrains from killing living beings, refrains from taking what is not given… holds right view—every one of them, with the breakup of the body, after death, is reborn in a state of loss, in a bad destination, in the realms of downfall, in hell’—this I do not accept. And when he says: ‘Those who know thus, know rightly; those who think otherwise, their knowledge is false’—this too I do not accept. And when he clings to what he has personally known, personally seen, personally understood—clinging to it stubbornly, doubling down, and insisting: ‘Only this is true, anything else is wrong’—this too I do not accept. And what is the reason for this? Because, Ānanda, the Tathāgata’s knowledge of the Great Exposition on Action is otherwise.
Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.
In this case, Ānanda, a person—one who kills living beings, takes what is not given… holds wrong view—is reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. Why is that? Because either he had done some harmful action earlier in life, intended to ripen as painful feeling; or later in life, he committed such a action; or at the time of death, he adopted and grasped at wrong view. Because of that, with the breakup of the body, after death, he is reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. And since he has here killed living beings, took what is not given… held wrong view—he may also experience the result of that misconduct here and now, or upon rebirth, or in some subsequent existence.
Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.
In this case, Ānanda, a person—one who kills living beings, takes what is not given… holds wrong view—is reborn in a good destination, in the heavenly world. Why is that? Because either he had done some wholesome action earlier in life, intended to ripen as pleasant feeling; or later in life, he committed such a action; or at the time of death, he adopted and undertook right view. Because of that, with the breakup of the body, after death, he is reborn in a good destination, in the heavenly world. And since he has here killed living beings, took what is not given… held wrong view—he may also experience the result of that misconduct here and now, or upon rebirth, or in some subsequent existence.
Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti kalyāṇakammaṁ sukhavedanīyaṁ, maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.
In this case, Ānanda, a person—one who refrains from killing living beings, refrains from taking what is not given… holds right view—is reborn in a good destination, in the heavenly world. Why is that? Because either he had done some wholesome action earlier in life, intended to ripen as pleasant feeling; or later in life, he committed such an action; or at the time of death, he adopted and undertook right view. Because of that, with the breakup of the body, after death, he is reborn in a good destination, in the heavenly world. And since he has here refrained from killing living beings, refrained from taking what is not given… held right view—he may also experience the result of that good conduct here and now, or upon rebirth, or in some subsequent existence.
Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, pubbe vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, pacchā vāssa taṁ kataṁ hoti pāpakammaṁ dukkhavedanīyaṁ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā. Tena so kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti, tassa diṭṭheva dhamme vipākaṁ paṭisaṁvedeti upapajja vā apare vā pariyāye.
In this case, Ānanda, a person—one who refrains from killing living beings, refrains from taking what is not given… holds right view—is reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. Why is that? Because either he had done some harmful action earlier in life, intended to ripen as painful; or later in life, he committed such an action; or at the time of death, he adopted and grasped at wrong view. Because of that, with the breakup of the body, after death, he is reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. And since he has here refrained from killing living beings, refrained from taking what is not given… held right view—he may also experience the result of that good conduct here and now, or upon rebirth, or in some subsequent existence.
Iti kho, ānanda, atthi kammaṁ abhabbaṁ abhabbābhāsaṁ, atthi kammaṁ abhabbaṁ bhabbābhāsaṁ, atthi kammaṁ bhabbañceva bhabbābhāsañca, atthi kammaṁ bhabbaṁ abhabbābhāsan”ti.
Thus, Ānanda, there is action is incapable and appears to be incapable. There is action that is capable yet appears to be incapable. There is action that is capable and appears to be capable. There is action that is capable yet appears to be incapable.”
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Ānanda was satisfied and rejoiced in the Blessed One’s words.