[196] Bhikkhus, I do not declare that there is a termination of intentional kammas (sañcetanikāni kammāni) that have been done and accumulated so long as [their results] have not been experienced; and that [experiencing may take place] in this very life, or in the [next] rebirth, or on some further occasion. Nor indeed, bhikkhus, do I declare that there is a making an end of suffering (dukkha) so long as intentional kammas done and accumulated have not been experienced.
That noble disciple, bhikkhus — thus rid of covetousness, rid of ill will (byāpāda), undeluded, clearly comprehending, ever mindful — dwells pervading one direction with a mind imbued with loving-kindness (mettā), likewise the second, likewise the third, likewise the fourth; so too above, below, across, everywhere, to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness — abundant, exalted, measureless, without enmity, without ill will. He understands thus: 'Formerly this mind (citta) of mine was limited, undeveloped; but now this mind of mine is measureless, well developed. Whatever kamma was done in a limited way — none of that remains there, none of that persists there.'
What do you think, bhikkhus: if from his youth onward this boy were to develop the liberation of mind (cetovimutti) by loving-kindness, would he do any bad kamma?" — "No, venerable sir." — "And would suffering touch one who does no bad kamma?" — "No, venerable sir; for how will suffering touch one who does no bad kamma?"
"This liberation of mind by loving-kindness, bhikkhus, should be developed by a woman or by a man. Neither a woman, bhikkhus, nor a man can take this body along when they go; this mortal, bhikkhus, has mind as the intermediary. He understands thus: 'Whatever bad kamma of mine was formerly done by this body born of action (karajakāya) — all of that is to be experienced here; it will not be experienced [hereafter].' The liberation of mind by loving-kindness, developed in this way, bhikkhus, leads to non-returning (anāgāmitā) for a wise bhikkhu here who does not penetrate to a further liberation."
With a mind imbued with compassion (karuṇā) … with a mind imbued with altruistic joy (muditā) … with a mind imbued with equanimity (upekkhā) he dwells pervading one direction, likewise the second, likewise the third, likewise the fourth; so too above, below, across, everywhere, to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity — abundant, exalted, measureless, without enmity, without ill will. He understands thus: 'Formerly this mind of mine was limited, undeveloped; but now this mind of mine is measureless, well developed. Whatever kamma was done in a limited way — none of that remains there, none of that persists there.'
What do you think, bhikkhus: if from his youth onward this boy were to develop the liberation of mind by equanimity, would he do any bad kamma?" — "No, venerable sir." — "And would suffering touch one who does no bad kamma?" — "No, venerable sir; for how will suffering touch one who does no bad kamma?"
"This liberation of mind by equanimity, bhikkhus, should be developed by a woman or by a man. Neither a woman, bhikkhus, nor a man can take this body along when they go; this mortal, bhikkhus, has mind as the intermediary. He understands thus: 'Whatever bad kamma of mine was formerly done by this body born of action — all of that is to be experienced here; it will not be experienced [hereafter].' The liberation of mind by equanimity, developed in this way, bhikkhus, leads to non-returning for a wise bhikkhu here who does not penetrate to a further liberation."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.