[1638] S. The accumulation of kamma (kammūpacaya) is arisen together with the mind (citta), yet while the mind is breaking up, the accumulation of kamma does not break up?
P. Yes.
S. Kamma is arisen together with the mind, yet while the mind is breaking up, kamma does not break up?
P. It should not be said so. …
S. The accumulation of kamma is in the kamma?
P. Yes.
S. That very kamma is that accumulation of kamma?
P. It should not be said so. …
S. The accumulation of kamma is in the kamma, and the result (vipāka) is produced from the accumulation of kamma?
P. Yes.
S. That very kamma is that accumulation of kamma, that result of kamma?
P. It should not be said so. …
S. The accumulation of kamma is in the kamma, the result is produced from the accumulation of kamma, and the result has an object (sārammaṇa)?
P. Yes.
S. The accumulation of kamma has an object?
P. It should not be said so. …
S. The accumulation of kamma is without an object (anārammaṇa)?
P. Yes.
S. The result is without an object?
P. It should not be said so. …
S. Kamma is one thing, the accumulation of kamma another?
P. Yes.
S. But was it not said by the Blessed One: "Here, Puṇṇa, someone generates a bodily formation (kāyasaṅkhāra) that is both afflictive and unafflictive; he generates a verbal formation (vacīsaṅkhāra) … a mental formation (manosaṅkhāra) that is both afflictive and unafflictive. Having generated a bodily formation that is both afflictive and unafflictive, having generated a verbal formation … a mental formation that is both afflictive and unafflictive, he is reborn in a world that is both afflictive and unafflictive. When he has been reborn in a world that is both afflictive and unafflictive, contacts (phassa) both afflictive and unafflictive touch him. Being touched by contacts both afflictive and unafflictive, he feels a feeling (vedanā) both afflictive and unafflictive, of mingled pleasure and pain — as in the case of human beings, some devas, and some beings in the lower worlds (vinipātika). Thus, Puṇṇa, the rebirth of a being comes about from a being: one is reborn through what one does, and when one has been reborn, contacts touch one. Thus too, Puṇṇa, do I say: 'Beings are heirs of kamma (kammadāyāda)'"?¹ Is there indeed such a discourse?
P. Yes.
S. Then indeed it should not be said that kamma is one thing and the accumulation of kamma another.
The Discussion of the Accumulation of Kamma (Kammūpacayakathā) [is ended].
The Fifteenth Chapter (vagga) [is ended].
Its summary verse (uddāna):
Conditionality (paccayatā) as fixed (vavatthitā); dependent origination (paṭiccasamuppāda); the epoch (addhā);
the moment (khaṇa), the instant (laya), the second (muhutta); the four taints (āsava) are without taints (anāsava);
the aging and death (jarāmaraṇa) of supramundane phenomena (dhammā) is supramundane;²
the attainment of the cessation of perception and feeling (saññāvedayitanirodha-samāpatti) is supramundane (lokuttara);
the attainment of the cessation of perception and feeling is mundane (lokiya);
one who has attained the cessation of perception and feeling
might die; that very path (sveva maggo); tending to the non-percipient beings (asaññasattūpikā);
kamma is one thing, the accumulation of kamma another.
The Third Set of Fifty (paṇṇāsaka) [is ended].
Latent tendencies (anusaya), restraint (saṃvara), the aeon (kappa), the root (mūla), and [conditionality as] fixed (vavatthitā).
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The Discussion of Censure (Niggahakathā)
[Apparatus of the Siam Raṭṭha edition: ¹ M. M. 87 (Majjhima Nikāya, Majjhimapaṇṇāsaka). ² The Maramma (Burmese) edition reads "lokuttarā."]
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.