“Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi.
appaṭisaṁveditvā → appaṭisaṁviditvā (bj, sya-all, pts1ed) | appaṭisaṁveditvā byantībhāvaṁ → appaṭisaṁviditvā vyantībhāvaṁ (bj); appaṭisaṁviditvā byantibhāvaṁ (sya-all, pts) | appaṭisaṁveditvā → appaṭisaṁviditvā (cck: sī. syā. pī.)“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.
diṭṭheva → diṭṭhe vā (bj) | upapajje → upapajjaṁ (pts) | upapajje → upapajjaṁ vā (bj: sīmu, machasaṁ) | vā → upapajjaṁ vā (cck: ka.); a. ni. 6.63 passitabbaṁ, upapajja vā (cck: ma. ni. 3.303) | upapajjaṁ → T. M6. M7 uppajjaṁ; S. -jje. (pts note) | pariyāye → M. -yena. (pts note)And that may be in this very life, or in the next life, or in some subsequent period. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.
appaṭisaṁveditvā → appaṭisaṁviditvā (bj, sya-all) | appaṭisaṁveditvā dukkhassantakiriyaṁ → appaṭisaṁviditvā dukkhass antakiriyaṁ (pts) | tvevāhaṁ → T. M7 t'evāhaṁ; M6 tvāhaṁ. (pts note) | appaṭisaṁviditvā → M. Ph. -veditvā. (pts note)But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say.

Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;
akusalasañcetanikā dukkhudrayā dukkhavipākā → akusalaṁ sañcetanikaṁ dukkhudrayaṁ dukkhavipākaṁ (mr) | tividhā → tividhaṁ (sya-all) | dukkhavipākā → akusalaṁ sañcetanikaṁ dukkhudrayaṁ dukkhavipākaṁ (cck: ka.) | kāyakammantasandosavyāpatti → M. Ph. -sadosa- throughout. (pts note) | akusalasañcetanikā → M. Ph. -kaṁ throughout. (pts note) | dukkhudrayā → M. Ph. -yaṁ; M6. M7 -uddayā; T. -indriyā throughout. (pts note)Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;
catubbidhā → catubbidhaṁ (sya-all)There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.
tividhā → tividhaṁ (sya-all) | tividhā → S. -dhaṁ; Ph. -dha throughout; T. M6. M7 -dhā, -dhaṁ and -dha. (pts note)There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?
tividhā → tividhaṁ (sya-all)And what are the three kinds of corruption and failure of bodily action? Idha, bhikkhave, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.
lohitapāṇi → lohitapāṇī (bj, pts) | luddo lohitapāṇi → luddho lohitapāṇī (sya-all) | sabbapāṇabhūtesu → sabbapāṇābhūtesu (pts) | luddo → Ph. S. luddho. (pts note) | hatapahate → M. pahata- (pts note)It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to all living beings.

Adinnādāyī hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
taṁ → (bj, sya-all) | paravittūpakaraṇaṁ → paravittupakaraṇaṁ (sya-all) | taṁ → is missing in the MSS. (pts note) | ādātā → T. M6 ad- (pts note)They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

Kāmesumicchācārī hoti, yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.
mālāguḷaparikkhittāpi → mālāgulaparikkhittāpi (bj); mālāguṇaparikkhitāpi (sya-all, pts) | piturakkhitā → M. pa || antamaso; Ph. adds mātāpitu- (pts note) | ñātirakkhitā → Ph. adds gotta- (pts note) | dhammarakkhitā → omitted by T. m6. M7. (pts note) | mālāguṇaparikkhittā → S. -kkhitā; M. Ph. -guḷa- (pts note)They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

Evaṁ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.
tividhā → tividhaṁ (sya-all)These are the three kinds of corruption and failure of bodily action.

Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?
catubbidhā → catubbidhaṁ (sya-all)And what are the four kinds of corruption and failure of verbal action? Idha, bhikkhave, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho
sabhaggato → sabhāgato (bj, pts) | sakkhipuṭṭho ehambho → sakkhiṁpuṭṭho ehi bho (sya-all) | vā → sabhagagato vā parisaggato vā (bj: machasaṁ) | vā → sabhagagato vā parisaggato vā (bj: machasaṁ) | sakkhipuṭṭho → S. sakkhiṁp- (pts note)It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.
jānāmīti → jānāmi ti (bj) | āha jānāmīti → ahaṁ jānāmī ti (pts) | āha → ahaṁ (pts) | āha passāmīti → ahaṁ passāmī ti (pts) | ambho → S. ehi bho; T. M6. M7 evaṁ bho. (pts note) | ahaṁ → T. M6. M7. S. āha. (pts note)‘Please, my man, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

Pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā bhinnānaṁ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti.
pisuṇavāco → pisunavāco (bj); pisunāvāco (pts) | vagganandī → vagganandi (bj) | bhettā → M. bhedātā; Ph. bheditā. (pts note)They backbite. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā. Asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti.
pharusavāco → pharusāvāco (pts)They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.
akālena → kālena (sya-all)They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.

Evaṁ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.
catubbidhā → catubbidhaṁ (sya-all)These are the four kinds of corruption and failure of verbal action.

Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?
tividhā → tividhaṁ (sya-all)And what are the three kinds of corruption and failure of mental action? Idha, bhikkhave, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, taṁ abhijjhātā hoti: ‘aho vata, yaṁ parassa taṁ mama assā’ti.
abhijjhālu → abhijjhālū (bj) | abhijjhātā → abhijjhitā (bj, pts) | mama assāti byāpannacitto → mamassāti vyāpannacitto (bj) | yaṁ → yantaṁ parassa paravittupakaraṇaṁ (sya-all) | parassa paravittūpakaraṇaṁ taṁ abhijjhātā → abhijjhitā (sya-all) | yaṁ → vatāyaṁ (bj: sīmu) | yaṁ → T. M6. M7 vatāyaṁ. (pts note)It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.
bajjhantu → vajjhantu (sya-all) | ahesunti → ahesuṁ iti vā ti (pts) | bajjhantu → T. M6. S. va-; M7 ma- (pts note) | vā → omitted by S. (pts note)They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

Micchādiṭṭhiko hoti, viparītadassano:
viparītadassano → viparittadassano (sya-all) | viparītadassano → S. viparitta- (pts note)They have wrong view. Their perspective is distorted: ‘natthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
natthi → M. pa || ye imañ ca. (pts note)‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

Evaṁ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.
tividhā → tividhaṁ (sya-all)These are the three kinds of corruption and failure of mental action.

Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu → … sañcetanikahetu (mr) | paraṁ maraṇā → parammaraṇa (pts) | akusalasañcetanikāhetu → … sañcetanikahetu (cck: ka.) | Tividhakāyakammantasandosavyāpatti-akusalasañcetanikāhetu → M. Ph. -nikahetu throughout; T. -nikāhetu and -nikahetu. (pts note)When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti;
suppatiṭṭhitaṁyeva → suppatiṭṭhitāyeva (bj)It’s like throwing sure-bet dice: they always fall the right side up. evamevaṁ kho, bhikkhave, tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantīti.
upapajjantīti → upapajjanti (bj, sya-all, pts) | kāyassa bhedā paraṁ maraṇā → (sya-all) | parammaraṇā → omitted by S. (pts note)In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi,
appaṭisaṁveditvā byantībhāvaṁ → appaṭisaṁviditvā vyantībhāvaṁ (bj); appaṭisaṁviditvā byantibhāvaṁ (sya-all, pts)I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.
upapajje → upapajjaṁ (pts) | upapajjaṁ → S. -jje. (pts note) | apare → T. apareṇa. (pts note)And that may be in this very life, or in the next life, or in some subsequent period. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi.
appaṭisaṁveditvā → appaṭisaṁviditvā (bj, sya-all) | appaṭisaṁveditvā dukkhassantakiriyaṁ → appaṭisaṁviditvā dukkhass antakiriyaṁ (pts) | tvevāhaṁ → M7 tvev'; ahaṁ; M6 tvāhaṁ. (pts note) | appaṭisaṁviditvā → M. Ph. -veditvā. (pts note)But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say.

Tatra, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;
tividhā → tividhaṁ (sya-all)Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;
catubbidhā → catubbidhaṁ (sya-all)There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.
tividhā → tividhaṁ (sya-all)There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?
kusalasañcetanikā → kulasañcetanikā (bj) | tividhā → tividhaṁ (sya-all)And what are the three kinds of successful bodily action? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati …pe….
ekacco → ekacco pāṇātipātaṁ pahāya (bj, cck, sya-all, pts) | viharati → T. M7 insert pe; Ph. pa. (pts note)It’s when someone gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

Adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.
paravittūpakaraṇaṁ → paravittupakaraṇaṁ (sya-all) | na taṁ → (sya-all) | theyyasaṅkhātaṁ → theyyasaṁkhātaṁ na (sya-all) | taṁ → omitted by Ph. T. S.; M6. M7 omit only taṁ. (pts note) | ādātā → Ph. S. na ād-; T. M6 adā- (pts note)They don’t steal. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.
mālāguḷaparikkhittāpi → mālāgulaparikkhittāpi (bj); mālāguṇaparikkhitāpi (sya-all, pts) | piturakkhitā → M. pa || antamaso; Ph. adds mātāpitu- (pts note) | ñātirakkhitā → Ph. adds gotta- (pts note) | dhammarakkhitā → omitted by T. (pts note) | mālāguṇaparikkhittā → S. -kkhitā; M. Ph. -guḷa- (pts note) | na → T. puts na before āp-; M7 omits na. (pts note)They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

Evaṁ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.
tividhā → tividhaṁ (sya-all)These are the three kinds of successful bodily action.

Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?
catubbidhā → catubbidhaṁ (sya-all)And what are the four kinds of successful verbal action? Idha, bhikkhave, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.
sabhaggato → sabhāgato (bj, pts) | jānāsi → jānāhi (bj) | sakkhipuṭṭho ehambho → sakkhiṁpuṭṭho ehi bho (sya-all) | āha → ahaṁ (pts) | āha jānāmīti → ahaṁ jānāmī ti (pts) | āha passāmīti → ahaṁ passāmī ti (pts) | sakkhipuṭṭho → S. sakkhiṁp-. (pts note) | ambho → S. ehi bho; M6. M7 evaṁ bho. (pts note) | ahaṁ → T. M6. M7. S. āha. (pts note)It’s when someone gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my friend, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandiṁ, samaggakaraṇiṁ vācaṁ bhāsitā hoti.
pisuṇaṁ → pisunaṁ (bj) | pisuṇāya → pisunāya (bj, pts) | na → (bj) | samagganandiṁ → samagganandī (bj, sya-all, pts) | pisuṇaṁ vācaṁ → pisuṇavācaṁ (sya-all); pisunavācaṁ (pts)They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.
nelā → neḷā (bj) | tathārūpiṁ → tathārūpaṁ (bj) | pharusaṁ vācaṁ → pharusavācaṁ (sya-all, pts)They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

Evaṁ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.
catubbidhā → catubbidhaṁ (sya-all)These are the four kinds of successful verbal action.

Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?
tividhā → tividhaṁ (sya-all)And what are the three kinds of successful mental action? Idha, bhikkhave, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhātā hoti: ‘aho vata, yaṁ parassa taṁ mamassā’ti.
anabhijjhālu → anabhijjhālū (bj) | paravittūpakaraṇaṁ → paracittūpakaraṇaṁ (bj) | anabhijjhātā → anabhijjhitā (bj, pts) | yaṁ → yantaṁ parassa paravittupakaraṇaṁ (sya-all) | parassa paravittūpakaraṇaṁ taṁ anabhijjhātā → anabhijjhitā (sya-all) | mamassāti → mama assāti (sya-all) | mamassāti abyāpannacitto → mama assā ti avyāpannacitto (pts) | anabhijjhitā → M7 -jjhātā; T. na abhi- (pts note) | yaṁ → T. M6. M7 vatāyaṁ. (pts note)It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṁ pariharantū’ti.
hontu → (bj) | hontu abyāpajjā → abyāpajjhā (sya-all, pts)They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

Sammādiṭṭhiko hoti aviparītadassano:
aviparītadassano → aviparittadassano (sya-all) | aviparītadassano → S. aviparitta- (pts note)They have right view, an undistorted perspective: ‘atthi dinnaṁ, atthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.
yiṭṭhaṁ → yiṭṭhaṁ atthi hutaṁ (sya-all) | yiṭṭhaṁ → S. adds atthi hutaṁ. (pts note) | pe → M. la; Ph. pa. (pts note)‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’

Evaṁ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.
tividhā → tividhaṁ (sya-all)These are the three kinds of successful mental action.

Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti;
suppatiṭṭhitaṁ → T. M7 sampa- (pts note)It’s like throwing unfaling dice: they always fall the right side up. evamevaṁ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi.
appaṭisaṁveditvā byantībhāvaṁ → vyantībhāvaṁ (bj); appaṭisaṁviditvā byantibhāvaṁ (sya-all, pts)I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.
diṭṭheva → diṭṭhe vā (bj) | upapajje → upapajjaṁ (pts) | dhamme → T. adds 'va. (pts note)And that may be in this very life, or in the next life, or in some subsequent period. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmī”ti.
appaṭisaṁveditvā dukkhassantakiriyaṁ → appaṭisaṁviditvā dukkhassa antakiriyaṁ (bj) | appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmīti sattamaṁ → appaṭisaṁviditvā (sya-all) | Na → Ph. S. omit this phrase. (pts note)But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say.” Sattamaṁ.
Sattamaṁ → aṭṭhakathāyaṁ pana aṭṭhamasuttampi ettheva pariyāpannaṁ viya saṁvaṇṇanā | Sattamaṁ → aṭṭhakathāyaṁ pana aṭṭhamasuttampi ettheva pariyāpannaṁ viya saṁvaṇṇanā dissati (cck note) | ti → omitted by M6. (pts note)