Controverted PointAññaṁ kammaṁ añño kammūpacayoti? Theravādin:Are you then prepared to admit that each mental phase—mental reaction, feeling, perception, volition, cognition, also faith, energy, mindfulness, concentration, understanding, also the ten corruptions (kilesas)—is a different thing from its accumulation? Of course not. Then neither can you affirm your proposition.Āmantā. Again, do you imply that karmic accumulation is coexistent withkarma? You deny? But think! You assent. Thena fortiorimeritorious (or good)karmaisAñño phasso, añño phassūpacayo; coexistent with good karmic accumulation? No? Nay, you must admit it is. Thenit follows thatkarma,being inseparablyconjoined with feeling, is both coexistent with its accumulation, and also inseparably conjoined with corresponding feeling.aññā vedanā, añño vedanūpacayo; it follows thataññā saññā, añño saññūpacayo; being inseparablyaññā cetanā, añño cetanūpacayo; Similarly for demeritorious (or bad)karma.aññaṁ cittaṁ, añño cittūpacayo; Again, you admit of course thatkarmais coexistent with consciousness and has a mental object, but you do not admit as much of its accumulation. That is to say, you agree thatkarma, being coexistent with consciousness, is broken offas mental processwhen consciousness is broken off. But, by your view of the different nature of karmic accumulation, you hold that when consciousness stops, karmic accumulation does notnecessarilystop. So that we may get a cessation ofkarmaas conscious process, and a continuation of karmic accumulation asaññā saddhā, añño saddhūpacayo; as mental processaññaṁ vīriyaṁ, añño vīriyūpacayo; necessarilyaññā sati, añño satūpacayo; product!añño samādhi, añño samādhūpacayo; You admit, further, that karmic accumulation is wherekarmais. Surely this implies that an act (kamma) and its (accumulation or) conservation is one and the same thing … And that, the conservation of karmic energy being wherekarmais, result is produced from that conservation; and that you must conclude that there is no difference in kind betweenkarma, its conservation and its result. Yet this you deny.aññā paññā, añño paññūpacayo; Now you have admitted thatkarmahas a mental object, and you also admitof coursethat result, which is produced from the conservation ofkarma, has a mental object. But you deny that the conservation is of this nature, even while you admit that wherekarmais, there, too, is its conservation, producing the result!… .añño rāgo, añño rāgūpacayo …pe… of courseaññaṁ anottappaṁ, añño anottappūpacayoti? Finally, was it not said by the Exalted One:Na hevaṁ vattabbe …pe….

“Here, Puṇṇa, is one who plans activities in deed, word and thought, either malevolent or benevolent. In consequence hereof he is reborn in a world either of malevolence or of benevolence; and when his mental reaction to good and bad shall set in, his sensations are in accordance herewith, and his feelings are a mixture of pleasure and pain, as is the case with human beings, with certain of the devas, and with some of the fallen angels. Now thus, Puṇṇa, is the rebirth of creatures conspicuous and obscure: by that which he does is he reborn, and being reborn mental reactions affect him. And so I say, Puṇṇa, that beings are the heirs of their own actions (karma)”?Aññaṁ kammaṁ, añño kammūpacayoti? Hence it is not right to say that conservation ofkarmais a thing apart fromkarmaitself.Āmantā. Shwe Zan AungKammūpacayo kammena sahajātoti? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byJosephine Tobin. Some changes were introduced:Na hevaṁ vattabbe …pe….

Manfred WierichKammūpacayo kammena sahajātoti? Ven. VimalaĀmantā. Josephine TobinKusalena kammena sahajāto kammūpacayo kusaloti, na hevaṁ vattabbe …pe….

Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Cross-references were linked.Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.Letter-spacing with fixed spaces was replaced with bold font.The corrigenda were merged into the text. Some could not be resolved, though.Kusalena kammena sahajāto kammūpacayo kusaloti? Abbreviations, i.e., those of cited works and the participants in the controversies, were expanded.Āmantā. Cross-references were linked.Sukhāya vedanāya sampayuttena kammena sahajāto kammūpacayo sukhāya vedanāya sampayuttoti? Some typographic changes were introduced, among others, i.e.: the phonetic symbol “ŋ” was changed to the Pāli diacritical letter “ṃ”, “ô” to “o”, single quotes to double quotes, and “:—” to “:”.Na hevaṁ vattabbe …pe… Letter-spacing with fixed spaces was replaced with bold font.dukkhāya vedanāya …pe… The corrigenda were merged into the text. Some could not be resolved, though.adukkhamasukhāya vedanāya sampayuttena kammena sahajāto kammūpacayo adukkhamasukhāya vedanāya sampayuttoti? This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/Na hevaṁ vattabbe …pe….

All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.Kammūpacayo kammena sahajātoti? Āmantā. Akusalena kammena sahajāto kammūpacayo akusaloti? Na hevaṁ vattabbe …pe…

Akusalena kammena sahajāto kammūpacayo akusaloti? Āmantā. Sukhāya vedanāya sampayuttena kammena sahajāto kammūpacayo sukhāya vedanāya sampayuttoti? Na hevaṁ vattabbe …pe… dukkhāya vedanāya …pe… adukkhamasukhāya vedanāya sampayuttena kammena sahajāto kammūpacayo adukkhamasukhāya vedanāya sampayuttoti? Na hevaṁ vattabbe …pe….

Kammaṁ cittena sahajātaṁ, kammaṁ sārammaṇanti? Āmantā. Kammūpacayo cittena sahajāto, kammūpacayo sārammaṇoti? Na hevaṁ vattabbe …pe… kammūpacayo cittena sahajāto, kammūpacayo anārammaṇoti? Āmantā. Kammaṁ cittena sahajātaṁ, kammaṁ anārammaṇanti? Na hevaṁ vattabbe …pe….

Kammaṁ cittena sahajātaṁ, cittaṁ bhijjamānaṁ kammaṁ bhijjatīti? Āmantā. Kammūpacayo cittena sahajāto, cittaṁ bhijjamānaṁ kammūpacayo bhijjatīti? Na hevaṁ vattabbe …pe….

Kammūpacayo cittena sahajāto, cittaṁ bhijjamānaṁ kammūpacayo na bhijjatīti? Āmantā. Kammaṁ cittena sahajātaṁ, cittaṁ bhijjamānaṁ kammaṁ na bhijjatīti? Na hevaṁ vattabbe …pe….

Kammamhi kammūpacayoti? Āmantā. Taññeva kammaṁ so kammūpacayoti? Na hevaṁ vattabbe …pe….

Kammamhi kammūpacayo, kammūpacayato vipāko nibbattatīti? Āmantā. Taññeva kammaṁ, so kammūpacayo, so kammavipākoti? Na hevaṁ vattabbe …pe….

Kammamhi kammūpacayo, kammūpacayato vipāko nibbattati, vipāko sārammaṇoti? Āmantā. Kammūpacayo sārammaṇoti? Na hevaṁ vattabbe …pe… kammūpacayo anārammaṇoti? Āmantā. Vipāko anārammaṇoti? Na hevaṁ vattabbe …pe….

Aññaṁ kammaṁ añño kammūpacayoti? Āmantā. Nanu vuttaṁ bhagavatā—“idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ …pe… manosaṅkhāraṁ abhisaṅkharoti, so sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ …pe… manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vedeti vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti, yaṁ karoti tena upapajjati, upapannametaṁ phassā phusanti. Evampāhaṁ, puṇṇa, ‘kammadāyādā sattā’ti vadāmī”ti. Attheva suttantoti? Āmantā. Tena hi na vattabbaṁ—“aññaṁ kammaṁ, añño kammūpacayo”ti.

Kammūpacayakathā niṭṭhitā.
Pannarasamo vaggo.

Tassuddānaṁ

Paccayatā vavatthitā, paṭiccasamuppādo, addhā, khaṇo layo muhuttaṁ, cattāro āsavā anāsavā, lokuttarānaṁ dhammānaṁ jarāmaraṇaṁ lokuttarā, saññāvedayitanirodhasamāpatti lokuttarā, saññāvedayitanirodhasamāpatti lokiyā, saññāvedayitanirodhaṁ samāpanno kālaṁ kareyya, sveva maggo asaññasattupapattiyā, aññaṁ kammaṁ añño kammūpacayoti.

Tatiyo paṇṇāsako.

Tassuddānaṁ

Anusayā, saṁvaro, kappo, mūlañca vavatthitāti.