Kamma_Suttas

Kamma Suttas (The Discourses on Action)

Anguttara Nikāya — Tika-eka-tika Nipāta (Translations of Patthama, Dutiya, and Tatiya Kamma Suttas: [194]–[196])

Patthama Kamma Sutta 1 — On the Exhaustion (Cessation) of Kamma

[194]

“Bhikkhus, I do not know — and therefore I do not declare — that the kamma (kamma — intentional action; literally ‘action’ with moral force) which beings deliberately perform and accumulate is exhausted (i.e., its results are finally finished) so that its vipāka (vipāka — result, fruit of action) will not be experienced in the present life (diṭṭhadhamma-vedaniya — immediate worldly experiencing), in the next existence (uppapatti-vedaniya — result experienced on arising), or in subsequent existences (aparāparā-vedaniya — results experienced thereafter).

Bhikkhus, I do not say that the kamma which beings deliberately perform and accumulate is finally exhausted. As for the destructive results (dukkha-vibha) that are the harmful consequences of bodily actions — when such bodily deeds (kāya-kamma) of three kinds are done with akusala-cetanā (akusala-cetanā — unwholesome/intention rooted in greed, hate, or delusion), there will be suffering (dukkha — suffering) as gain and suffering as vipāka (result). As for the destructive results of verbal actions (vaci-kamma) of four kinds done with akusala-cetanā, there will be suffering as gain and suffering as vipāka. As for the destructive results of mental actions (citta-kamma) of three kinds done with akusala-cetanā, there will be suffering as gain and suffering as vipāka.

How is it so with the harmful destructive results of the three kinds of bodily actions done with unwholesome intention? — Bhikkhus, some persons in the world are killers (pāṇātipātika — those who take life), coarse and brutal, their hands red with blood, established in slaughter and beating; they have no tenderness for living beings. Some are thieves (adhammika-adinnādāpaka — those who take what is not given), taking as their own the property, the objects of another’s delight, which are in house or in wilderness, that which the owner has not given, with the mind of a thief. Some commit sexual misconduct (abrahmacārī — here: sexual misdeeds), transgressing with women protected by mother, father, brothers, sisters, kinsfolk, teachers, married women, women under the protection of others — even women already adorned with garlands (i.e., married). Bhikkhus, the destructive result (the harmful consequence) of these three kinds of bodily deeds done with unwholesome intention is that there is suffering as the gain and suffering as vipāka.

Bhikkhus, how is it with the destructive result of the four kinds of verbal deeds done with unwholesome intention? — Bhikkhus, some persons in the world are false speechers (musāvādī — those who lie), whether in assembly, in company, among kinsmen, among servants, or among royalty; when called and asked to testify, “Come, good man, speak what you know,” that person, when he does not know, says he knows; when he knows, he says he does not know; when he has not seen, he says he has seen; when he has seen, he says he has not seen — knowingly false speech, either out of his own motive or another’s, or out of a little gain in pleasure. Some are divisive speakers (pisunavācī — backbiters/tale-bearers), who hear on one side and report it to the other so as to break up a community, stirring disunity, taking delight in separation, rejoicing in schism, and speaking only words that cause division. Some speak harsh words (pharusavācī — abusive speakers), uttering rough, coarse, cutting words that distress others, provoke anger, and are not conducive to calm. Some utter idle, senseless speech (samphappalāpaka — frivolous talkers), speaking out of season, untrue, without substance, not grounded in meaning, not in Dhamma nor in discipline — speech with no basis, no reference, no ending, not useful, said at an inappropriate time. Bhikkhus, the destructive result of these four kinds of verbal deeds when done with unwholesome intention is suffering as gain and suffering as vipāka.

Bhikkhus, how is it with the destructive result of the three kinds of mental deeds done with unwholesome intention? — Bhikkhus, some persons in the world covet another’s possessions (abhijjhā — covetousness), desiring the objects that are sources of delight to others, thinking, “Why should that which is an instrument of another’s joy be mine?” Some harbor ill will (byāpāda — wishing harm or ill will), forming wicked intentions of mind such as, “May these beings be killed, destroyed, ruined, annihilated, may they not be.” Some hold wrong views (micchā-diṭṭhi — wrong view), a perverted view that almsgiving has no result, sacrifice has no result, worship has no result, that the fruits of good or bad kamma do not exist in this world or the next; that there are no mother, no father, no near relatives, no beings reborn (upapādatika), and no rightly-practicing ascetic or brahmin who has by his own great wisdom understood and realized this world and the next and can instruct others accordingly. Bhikkhus, the destructive result of these three kinds of mental deeds, done with unwholesome intention, is suffering as gain and suffering as vipāka.

Bhikkhus, when beings die, they reach the lower abodes (apāya) — wretched states, painful destinies, the hells (niraya) — because of the destructive harmful results of bodily actions of three kinds done with unwholesome intention; because of the destructive results of verbal actions of four kinds done with unwholesome intention; or because of the destructive results of mental actions of three kinds done with unwholesome intention.

Bhikkhus, compare it to a four-sided gem thrown into the air — whichever face it falls upon, it rests on that very face. Even so, when beings die, they reach the wretched abodes, painful destinies, hell, due to the destructive harmful results of bodily deeds of three kinds done with unwholesome intention; or due to the destructive results of verbal deeds of four kinds done with unwholesome intention; or due to the destructive results of mental deeds of three kinds done with unwholesome intention.

Bhikkhus, I do not know — and therefore I do not declare — that the kamma which beings deliberately perform and accumulate is finally exhausted. Those harmful consequences (dukkha as vipāka) — they may manifest in the present life, in the next existence, or in subsequent existences. Bhikkhus, I do not say the kamma is finally exhausted. Yet, Bhikkhus, consider the wholesome results (kusalaphala) — the good fruits — of bodily deeds of three kinds done with kusala-cetanā (kusala-cetanā — wholesome/intention free of greed, hate, delusion): they yield happiness (sukha) as gain and happiness as vipāka. Likewise, the wholesome results of the four kinds of verbal deeds done with wholesome intention yield happiness as gain and happiness as vipāka. The wholesome results of the three kinds of mental deeds done with wholesome intention likewise yield happiness as gain and happiness as vipāka.

How is it with the wholesome fruits of bodily deeds of three kinds done with wholesome intention? — Bhikkhus, some persons in the world refrain from killing, abstain from slaughter, put away weapons and arms, feel shame and compassion, have tenderness and loving-kindness (mettā — loving-kindness; here: pity/compassion) and wish to relieve and support all beings. They refrain from stealing, abstain from theft, do not take as their own what is another’s delight, whether in house or in wilderness, what the owner has not given, thus they have no mind of a thief. They refrain from sexual misconduct, abstain from sexual misdeeds, avoid sexual transgression with women protected by mother, father, brothers, sisters, kinsfolk, teachers, married women, women with husbands, even women already adorned with garlands. Bhikkhus, the wholesome results of bodily deeds of three kinds done with wholesome intention are happiness as gain and happiness as vipāka.

Bhikkhus, how is it with the wholesome fruits of the four kinds of verbal deeds done with wholesome intention? — Bhikkhus, some persons in the world abstain from false speech, they are not liars: when asked to testify, they say “I do not know” when they do not know, and “I know” when they know; they say “I have not seen” when they have not seen, and “I have seen” when they have seen — they do not speak falsehood, whether out of their own cause or another’s, or for a small gain. They abstain from divisive speech, they do not relay what will break up communities; rather they reconcile those who are divided, promote unity among those who are united, rejoice in concord, delight in fellowship, and speak words that promote harmony. They abstain from harsh speech, speak words free of hurt, words that please the ear, attract affection, and are agreeable to most people. They abstain from idle chatter, speak at the proper time, speak truth, speak grounded in meaning, in Dhamma, in discipline, with evidence, with reference, in due measure, useful and timely. Bhikkhus, the wholesome fruits of the four kinds of verbal deeds done with wholesome intention are happiness as gain and happiness as vipāka.

Bhikkhus, how is it with the wholesome fruits of the three kinds of mental deeds done with wholesome intention? — Bhikkhus, some persons in the world do not covet others’ goods, do not long for another’s possessions; they have no covetous mind. Some have no wish to harm; they hold thoughts of goodwill, wishing, “May these beings be free from enmity, free from harm, free from suffering, attain welfare.” Some hold right view (sammā-diṭṭhi — right view), the correct understanding that giving (dāna) bears fruit, that sacrificial rites have result, that reverent practice yields result; that kamma’s fruits exist in this world and the next; that mother and father exist; that beings born at death (upapādatika) exist; that rightly-practicing ascetics and brahmins of integrity, who have with their own superior wisdom made the world and the next world clear and instruct others accordingly, exist in the world. Bhikkhus, the wholesome fruits of these three kinds of mental deeds, done with wholesome intention, are happiness as gain and happiness as vipāka.

Bhikkhus, when beings die, they attain the good destination (sugati) — heavenly realms — because of the wholesome fruits of bodily deeds of three kinds done with wholesome intention; because of the wholesome fruits of verbal deeds of four kinds done with wholesome intention; or because of the wholesome fruits of mental deeds of three kinds done with wholesome intention.

Bhikkhus, compare it to a four-sided gem thrown into the air — whichever face it falls upon, it rests on that face. Even so, when beings die, they attain a good destination — the heavenly realms — because of the wholesome fruits of bodily deeds of three kinds done with wholesome intention; because of the wholesome fruits of verbal deeds of four kinds done with wholesome intention; or because of the wholesome fruits of mental deeds of three kinds done with wholesome intention.

Thus ends the Patthama Kamma Sutta (sutta 6 of this section).

Dutiya Kamma Sutta 2 — On the Kamma That Beings Intentionally Accumulate

[195]

“Bhikkhus, I do not know — and therefore I do not declare — that the kamma which beings intentionally perform and accumulate is finally exhausted, that its vipāka will not be experienced in the present life, in the next existence, or in subsequent existences. Bhikkhus, I do not declare that the kamma deliberately done and accumulated is finally exhausted. In this matter the destructive harmful results of bodily deeds of three kinds done with unwholesome intention yield suffering as gain and suffering as vipāka; the destructive harmful results of verbal deeds of four kinds done with unwholesome intention yield suffering as gain and suffering as vipāka; the destructive harmful results of mental deeds of three kinds done with unwholesome intention yield suffering as gain and suffering as vipāka.

Bhikkhus, how are the destructive harmful results of bodily deeds of three kinds done with unwholesome intention? — As already spoken: some persons are killers, thieves, sexual transgressors, etc.; for such there is suffering as gain and suffering as vipāka.

Bhikkhus, how are the destructive harmful results of verbal deeds of four kinds done with unwholesome intention? — As already spoken: some are liars, divisive speakers, harsh speakers, idle chatterers; for such there is suffering as gain and suffering as vipāka.

Bhikkhus, how are the destructive harmful results of mental deeds of three kinds done with unwholesome intention? — As already spoken: covetousness, ill will, wrong view — for such there is suffering as gain and suffering as vipāka.

Bhikkhus, when beings die, they reach the wretched abodes (apāya) — painful destinies, hell — because of these destructive harmful results of bodily deeds of three kinds done with unwholesome intention, or because of the destructive results of verbal deeds of four kinds done with unwholesome intention, or because of the destructive results of mental deeds of three kinds done with unwholesome intention.

Bhikkhus, I do not know — and therefore I do not declare — that the kamma intentionally performed and accumulated is finally exhausted; its vipāka may manifest in the present life, in the next existence, or further on. Bhikkhus, I do not say that the kamma is finally exhausted. But likewise, the wholesome possessions (kusalaphala) of bodily deeds of three kinds done with wholesome intention yield happiness as gain and happiness as vipāka; the wholesome possessions of verbal deeds of four kinds done with wholesome intention yield happiness as gain and happiness as vipāka; the wholesome possessions of mental deeds of three kinds done with wholesome intention yield happiness as gain and happiness as vipāka.

Bhikkhus, how is it with the wholesome possessions of bodily deeds of three kinds done with wholesome intention? — As earlier: some persons refrain from killing, abstain from taking life, put away weapons, feel shame, compassion and loving-kindness, aim at the welfare and support of all beings; they refrain from stealing, abstain from theft, do not take what is not given; they refrain from sexual misconduct, abstain from sexual transgression. For such, the wholesome possessions of bodily deeds of three kinds done with wholesome intention yield happiness as gain and happiness as vipāka.

Bhikkhus, how is it with the wholesome possessions of the four kinds of verbal deeds done with wholesome intention? — As earlier: they abstain from false speech, divisive speech, harsh speech, and idle chatter; they speak truthfully, reconciling and harmonizing, pleasing words, timely and useful words. For such, the wholesome possessions of verbal deeds of four kinds done with wholesome intention yield happiness as gain and happiness as vipāka.

Bhikkhus, how is it with the wholesome possessions of the three kinds of mental deeds done with wholesome intention? — As earlier: non-covetousness, goodwill, right view — for such, the wholesome possessions yield happiness as gain and happiness as vipāka.

Bhikkhus, when beings die, they reach the good destinations — heavenly realms (sugati) — because of such wholesome possessions of bodily deeds of three kinds done with wholesome intention; or because of the wholesome possessions of verbal deeds of four kinds done with wholesome intention; or because of the wholesome possessions of mental deeds of three kinds done with wholesome intention.

Thus ends the Dutiya Kamma Sutta (sutta 7 of this section).

Tatiya Kamma Sutta 3 — On the Utter End (Extinguishment) of the Kamma That Beings Intentionally Do

[196]

Bhikkhus, the noble disciple (ariyasāvaka — a disciple of the noble ones) is freed from greed (aparigāha? — here: freed from attachment), free from ill will (byāpāda), not deluded, endowed with clear comprehension (sampajañña), with mindfulness present (sati at the moment), the heart suffused with mettā (mettā cetovimutti — the heart-liberation through loving-kindness) directed in all four cardinal directions, likewise to above, below, and all around, spread throughout the world, to all beings in every place — with a heart established in boundless loving-kindness, immeasurable, without enmity and without oppression. Such an ariya-sāvaka knows thus: “In former times my mind was small, untrained; but now my mind is immeasurable, well-trained. Thus those kammas formerly done in measure do not remain; they do not abide in my mind.”

Bhikkhus, how do you understand this? — If while one is still a child, that child cultivates mettā-cetovimutti (mettā — loving-kindness, cetovimutti — mental liberation), will that child perform unwholesome deeds? — The bhikkhus reply: “No, venerable sir.”

The Blessed One said: “Will suffering touch one who does not do unwholesome deeds?” — The bhikkhus replied: “No, venerable sir. How could suffering touch one who does not commit unwholesome deeds?”

The Blessed One said: “Bhikkhus, this mettā-cetovimutti — which a man or woman should develop — this cannot be taken up or carried away with the body. Bhikkhus, beings are subject to death; they have consciousness as the cause. Such a being knows: the sinful deeds (pāpam — evil kamma) that this embodied one committed in the past — all those sin deeds are the kamma that one must experience in this state; they do not cling to follow along beyond that.” Thus, Bhikkhus, the mettā-cetovimutti which the wise bhikkhu who has not yet pierced through to the supreme liberation (not yet arahant) has trained in this Dhamma-Vinaya, by reason of such practice becomes on the path to non-return (anāgāmī — here: tending to be a non-returner).

The noble disciple whose mind is endowed with compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekkhā) — spread likewise in all directions, above, below and around, pervading the world, to all beings everywhere — with a heart established in immeasurable equanimity, free from enmity and oppression — such an ariya-sāvaka knows thus: “In former times my mind was small and untrained; now my mind is immeasurable and well-trained. Therefore the kammas that were done in measure previously do not remain and do not abide in my mind.” Bhikkhus, how do you understand this? — If while still a child, that child cultivates upekkhā-cetovimutti (equanimity liberation), will that child commit unwholesome deeds? — The bhikkhus: “No, venerable sir.” The Blessed One: “Will suffering touch one who does not commit unwholesome deeds?” — “No, venerable sir.”

The Blessed One explained: “Bhikkhus, this upekkhā-cetovimutti which a man or woman should develop — this cannot be carried away with the body. Beings are subject to death; they have mind (citta/viññāṇa) as cause. That being knows: whatever evil kamma we did in the past with this embodied life — such evil kamma we shall experience in this state; it will not cling on and follow along. Thus, Bhikkhus, upekkhā-cetovimutti — when developed by the wise bhikkhu who has not yet pierced through to the supreme liberation in this Dhamma-Vinaya — leads to the status of an anāgāmī (non-returner).”

Thus ends the Tatiya Kamma Sutta (sutta 8 of this section).

Short editorial notes on terminology (intensive Pāli glossary)

kamma (kamma) — intentional action (volitional deed) whose moral quality conditions future results.
vipāka (vipāka) — the fruit or result produced by kamma.
akusala-cetanā (akusala-cetanā) — unwholesome intention (rooted in greed, hate, delusion).
kusala-cetanā (kusala-cetanā) — wholesome intention (rooted in non-greed, non-hate, non-delusion).
rūpa, vedanā, saññā, saṅkhārā, viññāṇa — the five khandhas/aggregates (form, feeling, perception, mental formations/conditioned activities, consciousness).
ariyasāvaka (ariyasāvaka) — noble disciple; one who follows the noble ones and practices the noble Dhamma.
mettā-cetovimutti / upekkhā-cetovimutti — liberations (vimutti) of mind through loving-kindness and equanimity respectively — meditative, ethical states leading toward fruitions such as non-return.
apāya / niraya — lower realms, hellish states, wretched destinies.
sugati — good destination; heavenly realm.
sammā-diṭṭhi / micchā-diṭṭhi — right view / wrong view.
anāgāmī — non-returner (a high stage of awakening).