Mahākammavibhaṅgasutta

Majjhima Nikāya 136

Mahākammavibhaṅgasutta

The Longer Analysis of Deeds · Translation: Bhikkhu Sujato, SuttaCentral

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thusIti theyso which·veryyadeva by themtassa themselvessāmaṁ knownñātaṁ themselvessāmaṁ seendiṭṭhaṁ themselvessāmaṁ understoodviditaṁ that·verytadeva theretattha obstinatelythāmasā around·graspparāmāsā onto·down·settleabhinivissa they speakvoharati: this·very‘idameva truthsaccaṁ, futile + othermoghamaññan’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.’

here, Ānanda,Idhānanda, some oneekacco asceticsamaṇo orvā brahminbrāhmaṇo orvā because of undertaking exertionātappamanvāya because of undertaking strivingpadhānamanvāya because of undertaking applicationanuyogamanvāya because of undertaking heedfulnessappamādamanvāya because of undertaking right attentionsammāmanasikāramanvāya suchtathārūpaṁ concentration of mindcetosamādhiṁ contactsphusati when the mind is composedyathāsamāhite in the mindcitte with the divinedibbena with the eyecakkhunā with purifiedvisuddhena surpassing the humanatikkantamānusakena thatamuṁ individualpuggalaṁ sees—passati—
hereidha from killing living creaturespāṇātipātā refrainedpaṭivirataṁ from taking what is not givenadinnādānā refrainedpaṭivirataṁ from sexual misconductkāmesumicchācārā refrainedpaṭivirataṁ from false speechmusāvādā refrainedpaṭivirataṁ divisivepisuṇāya speechvācāya refrainedpaṭivirataṁ harshpharusāya speechvācāya refrainedpaṭivirataṁ from idle chattersamphappalāpā refrainedpaṭivirataṁ not covetousanabhijjhāluṁ with a mind free of ill willabyāpannacittaṁ right view,sammādiṭṭhiṁ, of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā seespassati a good destinationsugatiṁ heavenlysaggaṁ worldlokaṁ reborn.upapannaṁ.
heSo says thus:evamāha:
there is‘atthi it seems,kira, sir,bho, goodkalyāṇāni deeds,kammāni, there isatthi of good conductsucaritassa result.vipāko.
indeed IAmāhaṁ individualpuggalaṁ saw—hereaddasaṁ—idha from killing living creaturespāṇātipātā refrainedpaṭivirataṁ from taking what is not givenadinnādānā refrainedpaṭivirataṁ ……pe… right view,sammādiṭṭhiṁ, of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā I seepassāmi a good destinationsugatiṁ heavenlysaggaṁ worldlokaṁ reborn.'upapannan’ti.
heSo says thus:evamāha:

Take some ascetic or brahmin who with clairvoyance sees an individual here who refrained from killing living creatures … and had right view. And they see that they are 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 an individual here who refrained from killing living creatures … and had right view. And I saw that they were reborn in a heavenly realm.’ They say:

whoever‘yo indeedkira, sirbho, from killing living creaturespāṇātipātā refrainspaṭivirato from taking what is not givenadinnādānā refrainspaṭivirato …pe……pe… has right viewsammādiṭṭhi allsabbo that oneso of the bodykāyassa breaking upbhedā afterparaṁ deathmaraṇā to a good destinationsugatiṁ heavenlysaggaṁ worldlokaṁ is rebornupapajjati.
those whoYe thusevaṁ knowjānanti theyte rightlysammā knowjānanti; those whoye otherwiseaññathā knowjānanti, wrongmicchā theirtesaṁ notionñāṇan’ti.
thusIti heso whateveryadeva for himtassa for oneselfsāmaṁ knownñātaṁ for oneselfsāmaṁ seendiṭṭhaṁ for oneselfsāmaṁ understoodviditaṁ that·justtadeva theretattha obstinatelythāmasā by graspingparāmāsā adhering toabhinivissa declaresvoharati: this indeed‘idameva truthsaccaṁ, anything else is futilemoghamaññan’ti.

‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in a heavenly realm. Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’ 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.’

hereIdha however, Ānandapanānanda, some oneekacco asceticsamaṇo orvā brahminbrāhmaṇo orvā ardor·having undertakenātappamanvāya effort·having undertakenpadhānamanvāya practice·having undertakenanuyogamanvāya diligence·having undertakenappamādamanvāya right·attention·having undertakensammāmanasikāramanvāya such·kindtathārūpaṁ mind·concentrationcetosamādhiṁ contactsphusati as·composedyathāsamāhite in the mindcitte with the divinedibbena with the eyecakkhunā purifiedvisuddhena surpassing·humanatikkantamānusakena thatamuṁ individualpuggalaṁ sees — herepassati—idha from killing living creaturespāṇātipātā refrainedpaṭivirataṁ …pe……pe… right viewsammādiṭṭhiṁ, of the bodykāyassa after the breakupbhedā afterparaṁ deathmaraṇā seespassati to a state of miseryapāyaṁ to a bad destinationduggatiṁ to ruinvinipātaṁ to hellnirayaṁ rebornupapannaṁ.
heSo says thusevamāha:
there is not‘natthi it seemskira, sirbho, goodkalyāṇāni deedskammāni, there is notnatthi of good conductsucaritassa resultvipāko. I myselfAmāhaṁ individualpuggalaṁ sawaddasaṁ—
hereidha from killing living creaturespāṇātipātā refrainedpaṭivirataṁ from taking what is not givenadinnādānā refrainedpaṭivirataṁ …pe……pe… right viewsammādiṭṭhiṁ, of the bodykāyassa after the breakupbhedā afterparaṁ deathmaraṇā I seepassāmi to a state of miseryapāyaṁ to a bad destinationduggatiṁ to ruinvinipātaṁ to hellnirayaṁ rebornupapannan’ti.
heSo says thusevamāha: whoever‘yo it seemskira, sirbho, from killing living creaturespāṇātipātā refrainingpaṭivirato from taking what is not givenadinnādānā refrainingpaṭivirato …pe……pe… right viewsammādiṭṭhi, allsabbo thatso of the bodykāyassa after the breakupbhedā afterparaṁ deathmaraṇā to a state of miseryapāyaṁ to a bad destinationduggatiṁ to ruinvinipātaṁ to hellnirayaṁ is rebornupapajjati.

Take some ascetic or brahmin who with clairvoyance sees an individual here who refrained from killing living creatures … and had right view. And they see that they are 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 an individual here who refrained from killing living creatures … and had right view. And I saw that they were reborn in hell.’ They say: ‘It seems that everyone who refrains from killing living creatures … and has right view is reborn in hell.

those whoYe thusevaṁ knowjānanti theyte rightlysammā knowjānanti; those whoye otherwiseaññathā knowjānanti, wronglymicchā for themtesaṁ knowledge isñāṇan’ti.
soIti theyso precisely whatyadeva of that onetassa for oneselfsāmaṁ knownñātaṁ for oneselfsāmaṁ seendiṭṭhaṁ for oneselfsāmaṁ understoodviditaṁ precisely thattadeva theretattha obstinatelythāmasā by graspingparāmāsā having adhered toabhinivissa insistsvoharati: this alone‘idameva is truthsaccaṁ, anything else is futilemoghamaññan’ti.

Those whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’ 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.’

there, ĀnandaTatrānanda, that whichyvāyaṁ asceticsamaṇo orvā brahminbrāhmaṇo orvā says thusevamāha:
there is‘atthi it seemskira, sirbho, badpāpakāni deedskammāni, there isatthi of bad conductduccaritassa resultvipāko’ti this·themidamassa I grantanujānāmi;
which + andyampi theyso says thusevamāha:
I‘amāhaṁ individualpuggalaṁ I saw—hereaddasaṁ—idha living creature·killingpāṇātipātiṁ not given·takeadinnādāyiṁ ……pe… one of wrong viewmicchādiṭṭhiṁ, of the bodykāyassa breaking upbhedā afterparaṁ deathmaraṇā I seepassāmi state of lossapāyaṁ bad·destinationduggatiṁ ruinvinipātaṁ hellnirayaṁ rebornupapannan’ti I grant them this tooidampissa I grantanujānāmi;
but whenyañca indeedkho theyso says thusevamāha:
whoever‘yo it seemskira, sirbho, living creature·killingpāṇātipātī not given·takeadinnādāyī ……pe… one of wrong viewmicchādiṭṭhi, allsabbo such a oneso of the bodykāyassa breaking upbhedā afterparaṁ deathmaraṇā state of lossapāyaṁ bad·destinationduggatiṁ ruinvinipātaṁ hellnirayaṁ is rebornupapajjatī’ti this·themidamassa I do not grantnānujānāmi;
which + andyampi theyso says thusevamāha:
those who‘ye thusevaṁ knowjānanti theyte rightlysammā knowjānanti; those whoye otherwiseaññathā knowjānanti, wrongmicchā theirtesaṁ notionñāṇan’ti I do not grant them this tooidampissa I do not grantnānujānāmi;

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 an individual 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 whose notion is this have the right notion. Those whose notion is otherwise have a wrong notion.’ I also don’t grant them that.

and whatyampi theyso what·onlyyadeva for themtassa for themselvessāmaṁ knownñātaṁ for themselvessāmaṁ seendiṭṭhaṁ for themselvessāmaṁ understoodviditaṁ that·onlytadeva theretattha with obstinacythāmasā with graspingparāmāsā insistingabhinivissa they declarevoharati: this only‘idameva is truthsaccaṁ, anything else is futilemoghamaññan’ti this too Iidampissa do not grant themnānujānāmi.
thatTaṁ of whatkissa is the reason?hetu?
otherwiseAññathā indeedhi, Ānandaānanda, of the Realized Onetathāgatassa great·deed·analysismahākammavibhaṅge knowledgeñāṇaṁ ishoti.

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. Why is that? Because the Realized One’s knowledge of the great analysis of deeds is otherwise.

there + ĀnandaTatrānanda, who + thisyvāyaṁ asceticsamaṇo orvā brahminbrāhmaṇo orvā thus + saysevamāha:
there is not‘natthi indeedkira, sirbho, badpāpakāni deedskammāni, there is notnatthi bad·conductduccaritassa resultvipāko’ti this + for themidamassa I do not grantnānujānāmi;
whatever + andyañca indeedkho heso thus + saysevamāha:
I myself‘amāhaṁ personpuggalaṁ saw + hereaddasaṁ—idha living being·killingpāṇātipātiṁ one who takes what is not givenadinnādāyiṁ …pe……pe… wrong·viewmicchādiṭṭhiṁ of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā I seepassāmi good·destinationsugatiṁ heavenlysaggaṁ worldlokaṁ rebornupapannan’ti this + for themidamassa I grantanujānāmi;
whatever + andyañca indeedkho heso thus + saysevamāha:
whoever‘yo indeedkira, sirbho, living being·killingpāṇātipātī one who takes what is not givenadinnādāyī …pe……pe… wrong·viewmicchādiṭṭhi, allsabbo that oneso of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā good·destinationsugatiṁ heavenlysaggaṁ worldlokaṁ is rebornupapajjatī’ti this + for themidamassa I do not grantnānujānāmi;
whatever + tooyampi heso thus + saysevamāha:
those who‘ye thusevaṁ knowjānanti theyte rightlysammā knowjānanti; those whoye otherwiseaññathā knowjānanti, wrongmicchā theirtesaṁ knowledgeñāṇan’ti this + for themidampissa I do not grantnānujānāmi;
whatever + tooyampi heso whatever + justyadeva of that onetassa by oneselfsāmaṁ knownñātaṁ by oneselfsāmaṁ seendiṭṭhaṁ by oneselfsāmaṁ understoodviditaṁ that + justtadeva theretattha stubbornlythāmasā graspingparāmāsā onto·adheringabhinivissa declaresvoharati: just this‘idameva truthsaccaṁ, false is anothermoghamaññan’ti this + for themidampissa I do not grantnānujānāmi.

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 an individual here who killed living creatures … and had wrong view. And I saw that they were 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. …

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