10.218. Tổn Giảm và Tăng Trưởng

“Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,

tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.

Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.

Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;

catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;

tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti …pe…

evaṁ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti …pe…

evaṁ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti …pe…

evaṁ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti, catubbidhavacīkammanta …pe… tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,

tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.

Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.

Tatra kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;

catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;

tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti …pe…

evaṁ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti …pe…

evaṁ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti …pe…

evaṁ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampatti …pe… tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti …pe…

Aṭṭhamaṁ.

SC 1“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced its results, and that may be in this very life, or in the next rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced the results of volitional kamma that has been done and accumulated.

SC 2“As to this, bhikkhus, there is a threefold corruption and failure of bodily kamma, arisen from unwholesome volition, having a painful outcome and result; a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result; and a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result.

SC 3(1)–(10) “And how, bhikkhus, is there a threefold corruption and failure of bodily kamma … a fourfold corruption and failure of verbal kamma … an.v.298 … a threefold corruption and failure of mental kamma? … all as in 10:217 … having a painful outcome and result.

SC 4“It is, bhikkhus, because of the threefold corruption and failure of bodily kamma, arisen from unwholesome volition … or it is because of the fourfold corruption and failure of verbal kamma, arisen from unwholesome volition … or it is because of the threefold corruption and failure of mental kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.

SC 5“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced its results, and that may be in this very life, or in the next rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced the results of volitional kamma that has been done and accumulated.

SC 6“As to this, bhikkhus, there is a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result. There is a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result. There is a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result.

SC 7(1)–(10) “And how, bhikkhus, is there a threefold success of bodily kamma … a fourfold success of verbal kamma … an.v.299 … a threefold success of mental kamma? … all as in 10:217 … having a painful outcome and result.

SC 8“It is, bhikkhus, because of the threefold success of bodily kamma … or it is because of the fourfold success of verbal kamma … or it is because of the threefold success of mental kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.

SC 9“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced its results, and that may be in this very life, or in the next rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced the results of volitional kamma that has been done and accumulated.”