Mahākammavibhaṅgasutta

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Majjhima Nikāya 136

Mahākammavibhaṅgasutta

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

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Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.

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

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘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;

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 an individual here who refrained from killing living creatures … and had right view. And I saw that they were reborn in a heavenly realm,’ I also 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. …

yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi. Taṁ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṁ hoti.

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

Tatrānanda, yvāyaṁ samaṇo vā brāhmaṇo vā evamāha: ‘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;

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 an individual 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 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 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.

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 individual 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. That bad deed of theirs that is to be experienced as painful was either done previously, or later, or else at the time of death they undertook wrong view. 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 this very life, or in the next life, or in some subsequent period.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, 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 individual here who killed living creatures … and had wrong view, and who is reborn in a heavenly realm. That good deed of theirs that is to be experienced as pleasurable was either done previously, or later, or else at the time of death they undertook right view. 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 this very life, or in the next life, or in some subsequent period.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā 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 individual here who refrained from killing living creatures … and had right view, and who is reborn in a heavenly realm. That good deed of theirs that is to be experienced as pleasurable was either done previously, or later, or else at the time of death they undertook right view. 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 this very life, or in the next life, or in some subsequent period.

Tatrānanda, yvāyaṁ puggalo idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, 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 individual here who refrained from killing living creatures … and had right view, and who is reborn in hell. That bad deed of theirs that is to be experienced as painful was either done previously, or later, or else at the time of death they undertook wrong view. 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 this very life, or in the next life, or in some subsequent period.

Iti kho, ānanda, atthi kammaṁ abhabbaṁ abhabbābhāsaṁ, atthi kammaṁ abhabbaṁ bhabbābhāsaṁ, atthi kammaṁ bhabbañceva bhabbābhāsañca, atthi kammaṁ bhabbaṁ abhabbābhāsan”ti. Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Mahākammavibhaṅgasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

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.” That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

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