| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १३६
Majjhima Nikāya 136
The Middle-Length Suttas Collection 136
महाकम्मविभङ्गसुत्त
Mahākammavibhaṅgasutta
The Longer Analysis of Deeds
एवं मे सुतं—एकं समयं भगवा राजगहे विहरति वेळुवने कलन्दकनिवापे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
तेन खो पन समयेन आयस्मा समिद्धि अरञ्ञकुटिकायं विहरति। अथ खो पोतलिपुत्तो परिब्बाजको जङ्घाविहारं अनुचङ्कममानो अनुविचरमानो येनायस्मा समिद्धि तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता समिद्धिना सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो पोतलिपुत्तो परिब्बाजको आयस्मन्तं समिद्धिं एतदवोच:
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:
Now at that time Venerable Samiddhi was staying in a wilderness hut. Then as the wanderer Potaliputta was going for a walk he came up to Venerable Samiddhi and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:
“सम्मुखा मेतं, आवुसो समिद्धि, समणस्स गोतमस्स सुतं, सम्मुखा पटिग्गहितं: ‘मोघं कायकम्मं मोघं वचीकम्मं, मनोकम्ममेव सच्चन्ऽति। अत्थि च सा समापत्ति यं समापत्तिं समापन्नो न किञ्चि वेदियती”ति?
“sammukhā metaṁ, āvuso samiddhi, samaṇassa gotamassa sutaṁ, sammukhā paṭiggahitaṁ: ‘moghaṁ kāyakammaṁ moghaṁ vacīkammaṁ, manokammameva saccan’ti. Atthi ca sā1 samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī”ti?
“Friend Samiddhi, I have heard and learned this in the presence of the ascetic Gotama: ‘Deeds by way of body and speech are done in vain. Only mental deeds are real.’ And: ‘There is such an attainment where the one who enters it does not feel anything at all.’”
“मा हेवं, आवुसो पोतलिपुत्त, अवच; मा हेवं, आवुसो पोतलिपुत्त, अवच; मा भगवन्तं अब्भाचिक्खि। न हि साधु भगवतो अब्भक्खानं। न हि भगवा एवं वदेय्य: ‘मोघं कायकम्मं मोघं वचीकम्मं, मनोकम्ममेव सच्चन्ऽति। ‘अत्थि च खो सा, आवुसो, समापत्ति यं समापत्तिं समापन्नो न किञ्चि वेदियतीऽ”ति।
“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 kho2 sā, āvuso, samāpatti yaṁ samāpattiṁ samāpanno na kiñci vediyatī’”ti.
“Don’t say that, Friend 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. But, friend, there is such an attainment where the one who enters it does not feel anything at all.”
“कीवचिरं पब्बजितोसि, आवुसो समिद्धी”ति?
“Kīvaciraṁ pabbajitosi, āvuso samiddhī”ti?
“Friend Samiddhi, how long has it been since you went forth?”
“न चिरं, आवुसो, तीणि वस्सानी”ति।
“Na ciraṁ, āvuso, tīṇi vassānī”ti.
“Not long, friend: three years.”
“एत्थ दानि मयं थेरे भिक्खू किं वक्खाम, यत्र हि नाम एवंनवो भिक्खु सत्थारं परिरक्खितब्बं मञ्ञिस्सति। सञ्चेतनिकं, आवुसो समिद्धि, कम्मं कत्वा कायेन वाचाय मनसा किं सो वेदियती”ति?
“Ettha dāni mayaṁ there bhikkhū kiṁ vakkhāma, yatra hi nāma evaṁnavo bhikkhu3 satthāraṁ parirakkhitabbaṁ maññissati. Sañcetanikaṁ, āvuso samiddhi, kammaṁ katvā kāyena vācāya manasā kiṁ so vediyatī”ti?
“Well now, what are we to say to the senior bhikkhus, when even such a junior bhikkhu imagines their Teacher needs defending? After doing an intentional deed by way of body, speech, or mind, friend, what does one feel?”
“सञ्चेतनिकं, आवुसो पोतलिपुत्त, कम्मं कत्वा कायेन वाचाय मनसा दुक्खं सो वेदियती”ति। अथ खो पोतलिपुत्तो परिब्बाजको आयस्मतो समिद्धिस्स भासितं नेव अभिनन्दि नप्पटिक्कोसि; अनभिनन्दित्वा अप्पटिक्कोसित्वा उट्ठायासना पक्कामि।
“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.
“After doing an intentional deed by way of body, speech, or mind, friend, one feels suffering.” Then, neither approving nor dismissing Samiddhi’s statement, Potaliputta got up from his seat and left.
अथ खो आयस्मा समिद्धि अचिरपक्कन्ते पोतलिपुत्ते परिब्बाजके येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदि। सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा समिद्धि यावतको अहोसि पोतलिपुत्तेन परिब्बाजकेन सद्धिं कथासल्लापो तं सब्बं आयस्मतो आनन्दस्स आरोचेसि।
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.
Soon after he had left, Venerable Samiddhi went to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and informed Ānanda of all they had discussed.
एवं वुत्ते, आयस्मा आनन्दो आयस्मन्तं समिद्धिं एतदवोच: “अत्थि खो इदं, आवुसो समिद्धि, कथापाभतं भगवन्तं दस्सनाय। आयामावुसो समिद्धि, येन भगवा तेनुपसङ्कमिस्साम; उपसङ्कमित्वा एतमत्थं भगवतो आरोचेस्साम। यथा नो भगवा ब्याकरिस्सति तथा नं धारेस्सामा”ति।
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 spoken, Ānanda said to him, “Friend Samiddhi, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this. As he answers, so we’ll remember it.”
“एवमावुसो”ति खो आयस्मा समिद्धि आयस्मतो आनन्दस्स पच्चस्सोसि।
“Evamāvuso”ti kho āyasmā samiddhi āyasmato ānandassa paccassosi.
“Yes, friend,” Samiddhi replied.
अथ खो आयस्मा च आनन्दो आयस्मा च समिद्धि येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्नो खो आयस्मा आनन्दो यावतको अहोसि आयस्मतो समिद्धिस्स पोतलिपुत्तेन परिब्बाजकेन सद्धिं कथासल्लापो तं सब्बं भगवतो आरोचेसि।
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 Ānanda and Samiddhi went up to the Buddha, bowed, sat down to one side, and told him what had happened.
एवं वुत्ते, भगवा आयस्मन्तं आनन्दं एतदवोच: “दस्सनम्पि खो अहं, आनन्द, पोतलिपुत्तस्स परिब्बाजकस्स नाभिजानामि, कुतो पनेवरूपं कथासल्लापं? इमिना च, आनन्द, समिद्धिना मोघपुरिसेन पोतलिपुत्तस्स परिब्बाजकस्स विभज्जब्याकरणीयो पञ्हो एकंसेन ब्याकतो”ति।
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 they had spoken, the Buddha said to Ānanda, “I don’t recall even seeing the wanderer Potaliputta, Ānanda, so how could we have had such a discussion? The wanderer Potaliputta’s question should have been answered after analyzing it, but this foolish person answered definitively.”
एवं वुत्ते, आयस्मा उदायी भगवन्तं एतदवोच: “सचे पन, भन्ते, आयस्मता समिद्धिना इदं सन्धाय भासितं—यं किञ्चि वेदयितं तं दुक्खस्मिन्”ति।
Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: “sace pana, bhante, āyasmatā samiddhinā idaṁ sandhāya bhāsitaṁ—yaṁ kiñci vedayitaṁ taṁ dukkhasmin”ti.
When he said this, Venerable Udāyī said to him, “But perhaps, sir, Venerable Samiddhi spoke in reference to the statement: ‘Suffering includes whatever is felt.’”
अथ खो भगवा आयस्मन्तं आनन्दं आमन्तेसि: “पस्ससि नो त्वं, आनन्द, इमस्स उदायिस्स मोघपुरिसस्स उम्मङ्गं? अञ्ञासिं खो अहं, आनन्द: ‘इदानेवायं उदायी मोघपुरिसो उम्मुज्जमानो अयोनिसो उम्मुज्जिस्सतीऽति। आदिंयेव, आनन्द, पोतलिपुत्तेन परिब्बाजकेन तिस्सो वेदना पुच्छिता। सचायं, आनन्द, समिद्धि मोघपुरिसो पोतलिपुत्तस्स परिब्बाजकस्स एवं पुट्ठो एवं ब्याकरेय्य: ‘सञ्चेतनिकं, आवुसो पोतलिपुत्त, कम्मं कत्वा कायेन वाचाय मनसा सुखवेदनीयं सुखं सो वेदयति; सञ्चेतनिकं, आवुसो पोतलिपुत्त, कम्मं कत्वा कायेन वाचाय मनसा दुक्खवेदनीयं दुक्खं सो वेदयति; सञ्चेतनिकं, आवुसो पोतलिपुत्त, कम्मं कत्वा कायेन वाचाय मनसा अदुक्खमसुखवेदनीयं अदुक्खमसुखं सो वेदयतीऽति। एवं ब्याकरमानो खो, आनन्द, समिद्धि मोघपुरिसो पोतलिपुत्तस्स परिब्बाजकस्स सम्मा ब्याकरमानो ब्याकरेय्य।
Atha kho4 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 byākaramāno5 kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā byākaramāno byākareyya.
But the Buddha said to Venerable Ānanda, “See how this foolish person Udāyī comes up with an idea? I knew that he was going to come up with such an irrational idea. Right from the start Potaliputta asked about the three feelings. Suppose the foolish person Samiddhi had answered the wanderer Potaliputta’s question like this: ‘After doing an intentional deed to be experienced as pleasant by way of body, speech, or mind, one feels pleasure. After doing an intentional deed to be experienced as painful by way of body, speech, or mind, one feels pain. After doing an intentional deed to be experienced as neutral by way of body, speech, or mind, one feels neutral.’ Answering in this way, Samiddhi would have rightly answered Potaliputta.
अपि च, आनन्द, के च अञ्ञतित्थिया परिब्बाजका बाला अब्यत्ता के च तथागतस्स महाकम्मविभङ्गं जानिस्सन्ति? सचे तुम्हे, आनन्द, सुणेय्याथ तथागतस्स महाकम्मविभङ्गं विभजन्तस्सा”ति।
Api ca, ānanda, ke ca6 aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa mahākammavibhaṅgaṁ jānissanti? Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṁ vibhajantassā”ti.
Still, who are those foolish and incompetent wanderers of other religions to understand the Realized One’s great analysis of deeds? Ānanda, if only you would all listen to the Realized One’s explanation of the great analysis of deeds.”
“एतस्स, भगवा, कालो, एतस्स, सुगत, कालो यं भगवा महाकम्मविभङ्गं विभजेय्य। भगवतो सुत्वा भिक्खू धारेस्सन्ती”ति।
“Etassa, bhagavā, kālo, etassa, sugata, kālo yaṁ bhagavā mahākammavibhaṅgaṁ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha explain the great analysis of deeds. The bhikkhus will listen and remember it.”
“तेन हानन्द, सुणाहि, साधुकं मनसि करोहि; भासिस्सामी”ति।
“Tena hānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, Ānanda, listen and apply your mind well, I will speak.”
“एवं, भन्ते”ति खो आयस्मा आनन्दो भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” Ānanda replied. The Buddha said this:
“चत्तारोमे, आनन्द, पुग्गला सन्तो संविज्जमाना लोकस्मिं। कतमे चत्तारो? इधानन्द, एकच्चो पुग्गलो इध पाणातिपाती होति, अदिन्नादायी होति, कामेसुमिच्छाचारी होति, मुसावादी होति, पिसुणवाचो होति, फरुसवाचो होति, सम्फप्पलापी होति, अभिज्झालु होति, ब्यापन्नचित्तो होति, मिच्छादिट्ठि होति। सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
“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, these four people are found in the world. What four? Some 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. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
इध पनानन्द, एकच्चो पुग्गलो इध पाणातिपाती होति, अदिन्नादायी होति, कामेसुमिच्छाचारी होति, मुसावादी होति, पिसुणवाचो होति, फरुसवाचो होति, सम्फप्पलापी होति, अभिज्झालु होति, ब्यापन्नचित्तो होति, मिच्छादिट्ठि होति। सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति।
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 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. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
इधानन्द, एकच्चो पुग्गलो इध पाणातिपाता पटिविरतो होति, अदिन्नादाना पटिविरतो होति, कामेसुमिच्छाचारा पटिविरतो होति, मुसावादा पटिविरतो होति, पिसुणाय वाचाय पटिविरतो होति, फरुसाय वाचाय पटिविरतो होति, सम्फप्पलापा पटिविरतो होति, अनभिज्झालु होति, अब्यापन्नचित्तो होति, सम्मादिट्ठि होति। सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति।
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.
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. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
इध पनानन्द, एकच्चो पुग्गलो इध पाणातिपाता पटिविरतो होति, अदिन्नादाना पटिविरतो होति, कामेसुमिच्छाचारा पटिविरतो होति, मुसावादा पटिविरतो होति, पिसुणाय वाचाय पटिविरतो होति, फरुसाय वाचाय पटिविरतो होति, सम्फप्पलापा पटिविरतो होति, अनभिज्झालु होति, अब्यापन्नचित्तो होति, सम्मादिट्ठि होति। सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति।
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 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. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
इधानन्द, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति यथासमाहिते चित्ते दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन अमुं पुग्गलं पस्सति—इध पाणातिपातिं अदिन्नादायिं कामेसुमिच्छाचारिं मुसावादिं पिसुणवाचं फरुसवाचं सम्फप्पलापिं अभिज्झालुं ब्यापन्नचित्तं मिच्छादिट्ठिं कायस्स भेदा परं मरणा पस्सति अपायं दुग्गतिं विनिपातं निरयं उपपन्नं। सो एवमाह: ‘अत्थि किर, भो, पापकानि कम्मानि, अत्थि दुच्चरितस्स विपाको। अमाहं पुग्गलं अद्दसं इध पाणातिपातिं अदिन्नादायिं …पे… मिच्छादिट्ठिं कायस्स भेदा परं मरणा पस्सामि अपायं दुग्गतिं विनिपातं निरयं उपपन्नन्ऽति। सो एवमाह: ‘यो किर, भो, पाणातिपाती अदिन्नादायी …पे… मिच्छादिट्ठि, सब्बो सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। ये एवं जानन्ति, ते सम्मा जानन्ति; ये अञ्ञथा जानन्ति, मिच्छा तेसं ञाणन्ऽति। इति सो यदेव तस्स सामं ञातं सामं दिट्ठं सामं विदितं तदेव तत्थ थामसा परामासा अभिनिविस्स वोहरति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति।
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. Amāhaṁ7 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 parāmāsā8 abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.
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 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. They say: ‘It seems that there is such a thing as bad deeds, and the result of bad conduct. 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.’ They say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell. Those who know this are right. Those who know something else are wrong.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’
इध पनानन्द, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति यथासमाहिते चित्ते दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन अमुं पुग्गलं पस्सति—इध पाणातिपातिं अदिन्नादायिं …पे… मिच्छादिट्ठिं, कायस्स भेदा परं मरणा पस्सति सुगतिं सग्गं लोकं उपपन्नं। सो एवमाह: ‘नत्थि किर, भो, पापकानि कम्मानि, नत्थि दुच्चरितस्स विपाको। अमाहं पुग्गलं अद्दसं—इध पाणातिपातिं अदिन्नादायिं …पे… मिच्छादिट्ठिं, कायस्स भेदा परं मरणा पस्सामि सुगतिं सग्गं लोकं उपपन्नन्ऽति। सो एवमाह: ‘यो किर, भो, पाणातिपाती अदिन्नादायी …पे… मिच्छादिट्ठि, सब्बो सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। ये एवं जानन्ति ते सम्मा जानन्ति; ये अञ्ञथा जानन्ति, मिच्छा तेसं ञाणन्ऽति। इति सो यदेव तस्स सामं ञातं सामं दिट्ठं सामं विदितं तदेव तत्थ थामसा परामासा अभिनिविस्स वोहरति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति।
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 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 here who killed living creatures … and had wrong view. And they see that that person is reborn in a heavenly realm. They say: ‘It seems that there is no such thing as bad deeds, and the result of bad conduct. 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.’ They say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm. Those who know this are right. Those who know something else are wrong.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’
इधानन्द, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति यथासमाहिते चित्ते दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन अमुं पुग्गलं पस्सति—इध पाणातिपाता पटिविरतं अदिन्नादाना पटिविरतं कामेसुमिच्छाचारा पटिविरतं मुसावादा पटिविरतं पिसुणाय वाचाय पटिविरतं फरुसाय वाचाय पटिविरतं सम्फप्पलापा पटिविरतं अनभिज्झालुं अब्यापन्नचित्तं सम्मादिट्ठिं, कायस्स भेदा परं मरणा पस्सति सुगतिं सग्गं लोकं उपपन्नं। सो एवमाह: ‘अत्थि किर, भो, कल्याणानि कम्मानि, अत्थि सुचरितस्स विपाको। अमाहं पुग्गलं अद्दसं—इध पाणातिपाता पटिविरतं अदिन्नादाना पटिविरतं …पे… सम्मादिट्ठिं, कायस्स भेदा परं मरणा पस्सामि सुगतिं सग्गं लोकं उपपन्नन्ऽति। सो एवमाह: ‘यो किर, भो, पाणातिपाता पटिविरतो अदिन्नादाना पटिविरतो …पे… सम्मादिट्ठि सब्बो सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। ये एवं जानन्ति ते सम्मा जानन्ति; ये अञ्ञथा जानन्ति, मिच्छा तेसं ञाणन्ऽति। इति सो यदेव तस्स सामं ञातं सामं दिट्ठं सामं विदितं तदेव तत्थ थामसा परामासा अभिनिविस्स वोहरति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति।
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.
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 a heavenly realm. They say: ‘It seems that there is such a thing as good deeds, and the result of good conduct. 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.’ They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm. Those who know this are right. Those who know something else are wrong.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’
इध पनानन्द, एकच्चो समणो वा ब्राह्मणो वा आतप्पमन्वाय पधानमन्वाय अनुयोगमन्वाय अप्पमादमन्वाय सम्मामनसिकारमन्वाय तथारूपं चेतोसमाधिं फुसति यथासमाहिते चित्ते दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन अमुं पुग्गलं पस्सति—इध पाणातिपाता पटिविरतं …पे… सम्मादिट्ठिं, कायस्स भेदा परं मरणा पस्सति अपायं दुग्गतिं विनिपातं निरयं उपपन्नं। सो एवमाह: ‘नत्थि किर, भो, कल्याणानि कम्मानि, नत्थि सुचरितस्स विपाको। अमाहं पुग्गलं अद्दसं—इध पाणातिपाता पटिविरतं अदिन्नादाना पटिविरतं …पे… सम्मादिट्ठिं, कायस्स भेदा परं मरणा पस्सामि अपायं दुग्गतिं विनिपातं निरयं उपपन्नन्ऽति। सो एवमाह: ‘यो किर, भो, पाणातिपाता पटिविरतो अदिन्नादाना पटिविरतो …पे… सम्मादिट्ठि, सब्बो सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। ये एवं जानन्ति ते सम्मा जानन्ति; ये अञ्ञथा जानन्ति, मिच्छा तेसं ञाणन्ऽति। इति सो यदेव तस्स सामं ञातं सामं दिट्ठं सामं विदितं तदेव तत्थ थामसा परामासा अभिनिविस्स वोहरति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति।
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.
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. They say: ‘It seems that there is no such thing as good deeds, and the result of good conduct. 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 hell.’ They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell. Those who know this are right. Those who know something else are wrong.’ And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’
तत्रानन्द, य्वायं समणो वा ब्राह्मणो वा एवमाह: ‘अत्थि किर, भो, पापकानि कम्मानि, अत्थि दुच्चरितस्स विपाकोऽति इदमस्स अनुजानामि; यम्पि सो एवमाह: ‘अमाहं पुग्गलं अद्दसं—इध पाणातिपातिं अदिन्नादायिं …पे… मिच्छादिट्ठिं, कायस्स भेदा परं मरणा पस्सामि अपायं दुग्गतिं विनिपातं निरयं उपपन्नन्ऽति इदम्पिस्स अनुजानामि; यञ्च खो सो एवमाह: ‘यो किर, भो, पाणातिपाती अदिन्नादायी …पे… मिच्छादिट्ठि, सब्बो सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जतीऽति इदमस्स नानुजानामि; यम्पि सो एवमाह: ‘ये एवं जानन्ति ते सम्मा जानन्ति; ये अञ्ञथा जानन्ति, मिच्छा तेसं ञाणन्ऽति इदम्पिस्स नानुजानामि; यम्पि सो यदेव तस्स सामं ञातं सामं दिट्ठं सामं विदितं तदेव तत्थ थामसा परामासा अभिनिविस्स वोहरति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति इदम्पिस्स नानुजानामि। तं किस्स हेतु? अञ्ञथा हि, आनन्द, तथागतस्स महाकम्मविभङ्गे ञाणं होति।
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, when an ascetic or brahmin says this: ‘It seems that there is such a thing as bad deeds, and the result of bad conduct,’ I grant them that. And when they say: ‘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. But when they say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in hell,’ I don’t grant them that. And when they say: ‘Those who know this are right. Those who know something else are wrong,’ I also don’t grant them that. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that. Why is that? Because the Realized One’s knowledge of the great analysis of deeds is otherwise.
तत्रानन्द, य्वायं समणो वा ब्राह्मणो वा एवमाह: ‘नत्थि किर, भो, पापकानि कम्मानि, नत्थि दुच्चरितस्स विपाकोऽति इदमस्स नानुजानामि; यञ्च खो सो एवमाह: ‘अमाहं पुग्गलं अद्दसं—इध पाणातिपातिं अदिन्नादायिं …पे… मिच्छादिट्ठिं कायस्स भेदा परं मरणा पस्सामि सुगतिं सग्गं लोकं उपपन्नन्ऽति इदमस्स अनुजानामि; यञ्च खो सो एवमाह: ‘यो किर, भो, पाणातिपाती अदिन्नादायी …पे… मिच्छादिट्ठि, सब्बो सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जतीऽति इदमस्स नानुजानामि; यम्पि सो एवमाह: ‘ये एवं जानन्ति ते सम्मा जानन्ति; ये अञ्ञथा जानन्ति, मिच्छा तेसं ञाणन्ऽति इदम्पिस्स नानुजानामि; यम्पि सो यदेव तस्स सामं ञातं सामं दिट्ठं सामं विदितं तदेव तत्थ थामसा परामासा अभिनिविस्स वोहरति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति इदम्पिस्स नानुजानामि। तं किस्स हेतु? अञ्ञथा हि, आनन्द, तथागतस्स महाकम्मविभङ्गे ञाणं होति।
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, when an ascetic or brahmin says this: ‘It seems that there is no such thing as bad deeds, and the result of bad conduct,’ I don’t grant them that. But when they say: ‘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. But when they say: ‘It seems that everyone who kills living creatures … and has wrong view is reborn in a heavenly realm,’ I don’t grant them that. … Because the Realized One’s knowledge of the great analysis of deeds is otherwise.
तत्रानन्द, य्वायं समणो वा ब्राह्मणो वा एवमाह: ‘अत्थि किर, भो, कल्याणानि कम्मानि, अत्थि सुचरितस्स विपाकोऽति इदमस्स अनुजानामि; यम्पि सो एवमाह: ‘अमाहं पुग्गलं अद्दसं—इध पाणातिपाता पटिविरतं अदिन्नादाना पटिविरतं …पे… सम्मादिट्ठिं, कायस्स भेदा परं मरणा पस्सामि सुगतिं सग्गं लोकं उपपन्नन्ऽति इदम्पिस्स अनुजानामि; यञ्च खो सो एवमाह: ‘यो किर, भो, पाणातिपाता पटिविरतो अदिन्नादाना पटिविरतो …पे… सम्मादिट्ठि, सब्बो सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जतीऽति इदमस्स नानुजानामि; यम्पि सो एवमाह: ‘ये एवं जानन्ति ते सम्मा जानन्ति; ये अञ्ञथा जानन्ति, मिच्छा तेसं ञाणन्ऽति इदम्पिस्स नानुजानामि; यम्पि सो यदेव तस्स सामं ञातं सामं दिट्ठं सामं विदितं तदेव तत्थ थामसा परामासा अभिनिविस्स वोहरति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति इदम्पिस्स नानुजानामि। तं किस्स हेतु? अञ्ञथा हि, आनन्द, तथागतस्स महाकम्मविभङ्गे ञाणं होति।
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, when an ascetic or brahmin says this: ‘It seems that there is such a thing as good deeds, and the result of good conduct,’ I grant them that. And when they say: ‘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. But when they say: ‘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. … Because the Realized One’s knowledge of the great analysis of deeds is otherwise.
तत्रानन्द, य्वायं समणो वा ब्राह्मणो वा एवमाह: ‘नत्थि किर, भो, कल्याणानि कम्मानि, नत्थि सुचरितस्स विपाकोऽति इदमस्स नानुजानामि; यञ्च खो सो एवमाह: ‘अमाहं पुग्गलं अद्दसं—इध पाणातिपाता पटिविरतं अदिन्नादाना पटिविरतं …पे… सम्मादिट्ठिं, कायस्स भेदा परं मरणा पस्सामि अपायं दुग्गतिं विनिपातं निरयं उपपन्नन्ऽति इदमस्स अनुजानामि; यञ्च खो सो एवमाह: ‘यो किर, भो, पाणातिपाता पटिविरतो अदिन्नादाना पटिविरतो …पे… सम्मादिट्ठि, सब्बो सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जतीऽति इदमस्स नानुजानामि; यञ्च खो सो एवमाह: ‘ये एवं जानन्ति ते सम्मा जानन्ति; ये अञ्ञथा जानन्ति, मिच्छा तेसं ञाणन्ऽति इदम्पिस्स नानुजानामि; यम्पि सो यदेव तस्स सामं ञातं सामं दिट्ठं सामं विदितं तदेव तत्थ थामसा परामासा अभिनिविस्स वोहरति: ‘इदमेव सच्चं, मोघमञ्ञन्ऽति इदम्पिस्स नानुजानामि। तं किस्स हेतु? अञ्ञथा हि, आनन्द, तथागतस्स महाकम्मविभङ्गे ञाणं होति।
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, when an ascetic or brahmin says this: ‘It seems that there is no such thing as good deeds, and the result of good conduct,’ I don’t grant them that. But when they say: ‘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. But when they say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell,’ I don’t grant them that. But when they say: ‘Those who know this are right. Those who know something else are wrong,’ I also don’t grant them that. And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that. Why is that? Because the Realized One’s knowledge of the great analysis of deeds is otherwise.
तत्रानन्द, य्वायं पुग्गलो इध पाणातिपाती अदिन्नादायी …पे… मिच्छादिट्ठि, कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति, पुब्बे वास्स तं कतं होति पापकम्मं दुक्खवेदनीयं, पच्छा वास्स तं कतं होति पापकम्मं दुक्खवेदनीयं, मरणकाले वास्स होति मिच्छादिट्ठि समत्ता समादिन्ना। तेन सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। यञ्च खो सो इध पाणातिपाती होति अदिन्नादायी होति …पे… मिच्छादिट्ठि होति तस्स दिट्ठेव धम्मे विपाकं पटिसंवेदेति उपपज्ज वा अपरे वा परियाये।
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.
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. They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view. 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. But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.
तत्रानन्द, य्वायं पुग्गलो इध पाणातिपाती अदिन्नादायी …पे… मिच्छादिट्ठि कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति, पुब्बे वास्स तं कतं होति कल्याणकम्मं सुखवेदनीयं, पच्छा वास्स तं कतं होति कल्याणकम्मं सुखवेदनीयं, मरणकाले वास्स होति सम्मादिट्ठि समत्ता समादिन्ना। तेन सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। यञ्च खो सो इध पाणातिपाती होति अदिन्नादायी होति …पे… मिच्छादिट्ठि होति तस्स दिट्ठेव धम्मे विपाकं पटिसंवेदेति उपपज्ज वा अपरे वा परियाये।
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.
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. They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view. And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. But anyone here who kills living creatures … and has wrong view experiences the result of that in the present life, or in the next life, or in some subsequent period.
तत्रानन्द, य्वायं पुग्गलो इध पाणातिपाता पटिविरतो अदिन्नादाना पटिविरतो …पे… सम्मादिट्ठि, कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति, पुब्बे वास्स तं कतं होति कल्याणकम्मं सुखवेदनीयं, पच्छा वास्स तं कतं होति कल्याणकम्मं सुखवेदनीयं, मरणकाले वास्स होति सम्मादिट्ठि समत्ता समादिन्ना। तेन सो कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति। यञ्च खो सो इध पाणातिपाता पटिविरतो होति अदिन्नादाना पटिविरतो होति …पे… सम्मादिट्ठि होति, तस्स दिट्ठेव धम्मे विपाकं पटिसंवेदेति उपपज्ज वा अपरे वा परियाये।
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.
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. They must have done a good deed to be experienced as pleasant either previously or later, or else at the time of death they undertook right view. And that’s why, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.
तत्रानन्द, य्वायं पुग्गलो इध पाणातिपाता पटिविरतो अदिन्नादाना पटिविरतो …पे… सम्मादिट्ठि, कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति, पुब्बे वास्स तं कतं होति पापकम्मं दुक्खवेदनीयं, पच्छा वास्स तं कतं होति पापकम्मं दुक्खवेदनीयं, मरणकाले वास्स होति मिच्छादिट्ठि समत्ता समादिन्ना। तेन सो कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति। यञ्च खो सो इध पाणातिपाता पटिविरतो होति, अदिन्नादाना पटिविरतो होति …पे… सम्मादिट्ठि होति, तस्स दिट्ठेव धम्मे विपाकं पटिसंवेदेति उपपज्ज वा अपरे वा परियाये।
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.
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. They must have done a bad deed to be experienced as painful either previously or later, or else at the time of death they undertook wrong view. 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. But anyone here who refrains from killing living creatures … and has right view experiences the result of that in the present life, or in the next life, or in some subsequent period.
इति खो, आनन्द, अत्थि कम्मं अभब्बं अभब्बाभासं, अत्थि कम्मं अभब्बं भब्बाभासं, अत्थि कम्मं भब्बञ्चेव भब्बाभासञ्च, अत्थि कम्मं भब्बं अभब्बाभासन्”ति।
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.”
इदमवोच भगवा। अत्तमनो आयस्मा आनन्दो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Ānanda was happy with what the Buddha said.
महाकम्मविभङ्गसुत्तं निट्ठितं छट्ठं।
Mahākammavibhaṅgasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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