search results for: kammakkhay
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Results for:
kammakkhay
Vin: 0
DN: 1
MN: 12
SN: 2
AN: 14
KN: 8
Abhi: 0
Visuddhi: 1
AbhiS: 2
Byā: 1
Añña: 12
āyukkhayakammakkhayaubhay... (1) kammakkhayā (14)
kammakkhayakaraṃ (2) kammakkhayāya (19)
kammakkhayakarañāṇena (2) kammakkhayena (3)
kammakkhayakaranti (1) kammakkhayo (11)
kammakkhayakaramanassa (1) gatikammakkhayāvahaṃ (1)
kammakkhayakarassa (1) sabbakammakkhayaṃ (6)
kammakkhayamaraṇaṃ (2)
Vin
AN
AN 3.75 Ananda compares Jain’s wrong view on ending karma with the Buddha’s 3 ways
AN 3, 2. dutiyapaṇṇāsakaṃ, (8) 3. ānandavaggo, 4. nigaṇṭhasuttaṃ AN 3.75, para. 1 ⇒
“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. |
“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana. |
Katamā tisso? |
What three? |
Idha, abhaya, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu. |
It’s when, Abhaya, a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. |
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti. |
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
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Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati. |
Then a monk accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna. |
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. |
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti. |
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
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Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. |
Then a monk accomplished in undistractible-lucidity realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. |
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. |
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti. |
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. |
Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti. |
These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize nirvana.” |
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AN 4.23 karmas ended as an attribute of a Buddha
AN 4, 1. paṭhamapaṇṇāsakaṃ, 3. uruvelavaggo, 3. lokasuttaṃ AN 4.23, para. 11 ⇒
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Esa khīṇāsavo buddho, |
He is the Buddha, with defilements ended, |
anīgho chinnasaṃsayo; |
untroubled, with doubts cut off. |
Sabbakamma-k-khayaṃ patto, |
He has attained the end of all karma, |
vimutto upadhisaṅkhaye. |
freed with the end of attachments. |
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AN 4.232 four kinds of karmas/actions
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 1. saṃkhittasuttaṃ AN 4.232, para. 1 ⇒
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“Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. |
“monks, I declare these four kinds of deeds, having realized them with my own insight. |
Katamāni cattāri? |
Which Four? |
Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; |
There are dark deeds with dark results. |
atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; |
There are bright deeds with bright results. |
atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; |
There are dark and bright deeds with dark and bright results. |
atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kamma-k-khayāya saṃvattati. |
There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. |
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AN 4.233 four karmas in detail
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 2. vitthārasuttaṃ AN 4.233, para. 1 ⇒
233. “cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. katamāni cattāri? atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhāsukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati.
AN 4.234 brahmin claims: Gotama advocates not doing any deeds. So he teaches the annihilation of the world!
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 3. soṇakāyanasuttaṃ AN 4.234, para. 3 ⇒
“dassanampi kho ahaṃ, brāhmaṇa, soṇakāyanassa māṇavassa nābhijānāmi; kuto panevarūpo kathāsallāpo! cattārimāni, brāhmaṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. katamāni cattāri? atthi, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, brāhmaṇa, kammaṃ akaṇhāsukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati.
AN 4.235 four karmas in detail, wrt/training rules
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 4. paṭhamasikkhāpadasuttaṃ AN 4.235, para. 1 ⇒
235. “cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. katamāni cattāri? atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhāsukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati. katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ? idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.
AN 4.236 slightly different details than previous sutta
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 5. dutiyasikkhāpadasuttaṃ AN 4.236, para. 1 ⇒
236. “cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. katamāni cattāri? atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhāsukkaṃ akaṇhāsukkavipākaṃ kammakkhayāya saṃvattati.
AN 4.237 using 8aam path to end karma
AN 4.237 using 👑8☸ path to end karma
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 6. ariyamaggasuttaṃ AN 4.237, para. 1 ⇒
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Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kamma-k-khayāya saṃvattati? |
And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? |
Sammādiṭṭhi … pe … sammāsamādhi. |
Right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. |
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AN 4.238 using 7sb to end karma
AN 4, 5. pañcamapaṇṇāsakaṃ, (24) 4. kammavaggo, 7. bojjhaṅgasuttaṃ AN 4.238, para. 4 ⇒
Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kamma-k-khayāya saṃvattati? |
And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? |
Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo— |
The awakening factors of rememberfulness, investigation of Dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimity. |
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DN
DN 33 there are four karmas/actions
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Cattāri kammāni— |
Four deeds. |
atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ. |
There are deeds that are dark with dark result. |
Atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ. |
There are deeds that are bright with bright result. |
Atthāvuso, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ. |
There are deeds that are dark and bright with dark and bright result. |
Atthāvuso, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kamma-k-khayāya saṃvattati. (29) |
There are neither dark nor bright deeds with neither dark nor bright results, which lead to the end of deeds. |
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KN
KN Iti 112 ending karma as an attribute of Buddha
KN It, 4. catukkanipāto, 13. lokasuttaṃ 112, para. 12 ⇒
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Esa khīṇāsavo buddho, |
He is the Buddha, with defilements ended, |
anīgho chinnasaṁsayo; |
untroubled, with doubts cut off. |
Sabbakamma-k-khayaṁ patto, |
He has attained the end of all deeds, |
vimutto upadhisaṅkhaye. |
freed with the ending of attachments. |
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KN Snp 5.1 ending karma as an attribute of Buddha
KN Sn, 5. pārāyanavaggo, vatthugāthā 55, para. 52 ⇒
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So hi brāhmaṇa sam-buddho, |
For he, brahmin, is the Awakened One! |
sabba-dhammāna pāragū; |
He has gone beyond all Dharmas; |
Sabbābhiññābalappatto, |
he has attained to all knowledge and power; |
sabba-dhammesu cakkhumā; |
he is the seer into all Dharmas, |
Sabbakamma-k-khayaṁ patto, |
he has attained the end of all deeds; |
Vimutto upadhikkhaye. |
he is freed with the ending of attachments. |
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KN 10.532
KN Ap.1, (dutiyo bhāgo), 53. tiṇadāyakavaggo, 10. sugandhattherāpadānaṃ KN 10.532, para. 36 ⇒
sabbakammakkhayaṃ patto, vimuttopadhisaṅkhaye.
KN Nidd II, pārāyanavaggo, , vatthugāthā, para. 52 ⇒
sabbakammakkhayaṃ patto, vimutto upadhikkhaye.
KN Nett, 4. paṭiniddesavāro, 2. vicayahārasampāto, para. 36 ⇒
tattha yaṃ lobhavasena dosavasena mohavasena ca kammaṃ karoti, idaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ. tattha yaṃ saddhāvasena kammaṃ karoti, idaṃ kammaṃ sukkaṃ sukkavipākaṃ. tattha yaṃ lobhavasena dosavasena mohavasena saddhāvasena ca kammaṃ karoti, idaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ. tattha yaṃ vīriyavasena paññāvasena ca kammaṃ karoti, idaṃ kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammuttamaṃ kammaseṭṭhaṃ kammakkhayāya saṃvattati.
KN Nett, sāsanapaṭṭhānaṃ, para. 494 ⇒
“cattārimāni, bhikkhave {passa a. ni. 4.232-233}, kammāni. katamāni cattāri? atthi kammaṃ kaṇhaṃ kaṇhavipākaṃ, atthi kammaṃ sukkaṃ sukkavipākaṃ, atthi kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ, atthi kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammuttamaṃ kammaseṭṭhaṃ kammakkhayāya saṃvattati”.
KN Nett, sāsanapaṭṭhānaṃ, para. 495 ⇒
tattha yañca kammaṃ kaṇhaṃ kaṇhavipākaṃ, yañca kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ, ayaṃ saṃkileso. yañca kammaṃ sukkaṃ sukkavipākaṃ, ayaṃ vāsanā. yañca kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ kammuttamaṃ kammaseṭṭhaṃ kammakkhayāya saṃvattati, ayaṃ nibbedho. idaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ.
KN Peṭ, 7. hārasampātabhūmi, para. 26 ⇒
tattha kāmesu ye na pajjanti, te ādīnavānupassanāya pajjanti. itissā kāmadhātuyā nikkhamitukāmatā, ayaṃ vuccati nekkhammacchando. yo tattha anabhisaṅkhārānaṃ kiñci visodheti tassa dhāvarā vā, ayaṃ abyāpādacchando. kiñci vihiṃsati, ayaṃ vihiṃsāchando. iti nekkhammābhinīhatā tayo chandā — nekkhammacchando abyāpādacchando avihiṃsāchando. tattha nekkhammacchando alobho; abyāpādacchando adoso; avihiṃsāchando amoho. imāni tīṇi kusalamūlāni aṭṭhasu sampattesu parahitāni, tesaṃyeva catunnaṃ upādānānaṃ nirodhāya saṃvattanti. sace vā puna kammaṃ kareyya kaṇhaṃ vā sukkaṃ vā tassa vipākahānāya saṃvattanti. idaṃ kammaṃ akaṇhaṃ asukkaṃ kammakkhayāya saṃvattati. tattha yo tiṇṇaṃ akusalamūlānaṃ nirodho, ayaṃ nirodho. soyeva maggo tattha paṭipadāni imāni dve saccāni imāni cattāri saccāni āvaṭṭo hāro.
MN 14 wrong view of Jains that self torture leads to end of karma and suffering
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“atthi kho vo, nigaṇṭhā, pubbe pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha; |
“O Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities. |
yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpassa kammassa akaraṇaṃ; |
And when you refrain from such deeds in the present by way of body, speech, and mind, you’re not doing any bad deeds for the future. |
iti purāṇānaṃ kammānaṃ tapasā byantibhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
So, due to eliminating past deeds by mortification, and not doing any new deeds, there’s nothing to come up in the future. |
āyatiṃ anavassavā kamma-k-khayo, kamma-k-khayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. |
With nothing to come up in the future, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.” |
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MN 57 examples given for four karmas
MN 2, 1. gahapativaggo, 7. kukkuravatikasuttaṃ MN 57.1, para. 6 ⇒
81. “cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. katamāni cattāri? atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhāsukkavipākaṃ, kammakkhayāya saṃvattati.
MN 101 Buddha gives detailed reasons why Jain view of ending karma and suffering is wrong
MN 3, 1. devadahavaggo, 1. devadahasuttaṃ MN 101.1, para. 1 ⇒
1. evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. tatra kho bhagavā bhikkhū āmantesi — “bhikkhavo”ti. “bhadante”ti te bhikkhū bhagavato paccassosuṃ. bhagavā etadavoca — “santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino — ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. evaṃvādino, bhikkhave, nigaṇṭhā.
SN
SN 5.8 ending karma as an attribute of Buddha
SN 1, 5. bhikkhunīsaṃyuttaṃ, 8. sīsupacālāsuttaṃ SN 5.8, para. 9 ⇒
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Atthi sakyakule jāto, |
But there is one born in the Sakyan clan, |
buddho appaṭipuggalo; |
the unrivaled Buddha, |
Sabbābhibhū māranudo, |
champion, dispeller of Māra, |
sabbatthamaparājito. |
everywhere undefeated, |
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Sabbattha mutto asito, |
everywhere freed, and unattached, |
sabbaṃ passati cakkhumā; |
the all-seeing seer. |
Sabbakamma-k-khayaṃ patto, |
He has attained the end of all deeds, |
vimutto upadhisaṅkhaye; |
freed with the ending of attachments. |
So mayhaṃ bhagavā satthā, |
That Blessed One is my Teacher, |
tassa rocemi sāsanan”ti. |
and I believe in his instruction.” |
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SN 46.26 when craving ends, karmas end; when karmas end suffering ends
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upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. |
A monk develops the awakening factor of equanimous-observation, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. |
Tassa upekkhāsambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati |
As they do so, craving is given up. |
taṇhāya pahānā kammaṃ pahīyati. |
When craving is given up, deeds are given up. |
Kammassa pahānā dukkhaṃ pahīyati. |
When deeds are given up, suffering is given up. |
Iti kho, udāyi, taṇhakkhayā kamma-k-khayo, kamma-k-khayā dukkhakkhayo”ti. |
And so, Udāyī, when craving ends, deeds end; when deeds end suffering ends.” |
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Abhidhamma and mūla commentary
Abhi
Visuddhi
Visuddhi 1, 7. chānussatiniddeso, 1. buddhānussatikathā, para. 10 ⇒
127. yañcetaṃ avijjābhavataṇhāmayanābhi puññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattāpi arahaṃ.
AbhiS
AbhiS 1, 5. Vīthimuttaparicchedo, Cutipaṭisandhikkamo, para. 1 ⇒
89. Āyukkhayena kammakkhayena ubhayakkhayena upacchedakakammunā ceti catudhā maraṇuppatti nāma.
AbhiS 2, 5. Vīthimuttaparicchedavaṇṇanā, Cutipaṭisandhikkamavaṇṇanā, para. 1 ⇒
89.‘‘Āyukkhayenā’’tyādīsu satipi kammānubhāve taṃtaṃgatīsu yathāparicchinnassa āyuno parikkhayena maraṇaṃ āyukkhayamaraṇaṃ. Satipi tattha tattha paricchinnāyusese gatikālādipaccayasāmaggiyañca taṃtaṃbhavasādhakassa kammuno pariniṭṭhitavipākattā maraṇaṃ kammakkhayamaraṇaṃ. Āyukammānaṃ samakameva parikkhīṇattā maraṇaṃ ubhayakkhayamaraṇaṃ. Satipi tasmiṃ duvime purimabhavasiddhassa kassaci upacchedakakammuno balena satthaharaṇādīhi upakkamehi upacchijjamānasantānānaṃ, guṇamahantesu vā katena kenaci upakkamena āyūhitaupacchedakakammunā paṭibāhitasāmatthiyassa kammassa taṃtaṃattabhāvappavattane asamatthabhāvato dusimārakalāburājādīnaṃ viya taṅkhaṇeyeva ṭhānācāvanavasena pavattamaraṇaṃ upacchedakamaraṇaṃ nāma. Idaṃ pana nerayikānaṃ uttarakuruvāsīnaṃ kesañci devānañca na hoti. Tenāhu –
Byā
Byā 4, 19. Sabbagaṇavinicchaya, para. 137 ⇒
Yañcetaṃ avijjābhavataṇhāmayanābhiṃ puññādiabhisaṅkhārāraṃ jarāmaraṇanemiṃ āsavasamudayamayena akkhena vijjhitvā vibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassa so bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇaparasuṃ gahetvā sabbe are hanītipi arahaṃ. Vuttañca –
Añña
Añña 1, 1. Cittuppādakaṇḍaṃ, Kāmāvacarakusalapadabhājanīyavaṇṇanā, Kāmāvacarakusalaṃ, Manokammadvārakathāvaṇṇanā, para. 1 ⇒
bbāyapi kāyavacīviññattiyā kāyavacīdvārabhāvo viya sabbassapi cittassa manodvārabhāvo sambhavatī’ti dassanatthaṃ aṭṭhakathāyaṃ ‘‘ayaṃ nāma mano manodvāraṃ na hotīti na vattabbo’ti vatvā taṃdvāravantadhammadassanatthaṃ ‘‘ayaṃ nāma cetanā’tiādi vuttanti āha ‘‘yassa dvāraṃ mano, taṃ dassanatthaṃ vuttan’ ’ti. Yathā pana tividhacatubbidhakāyavacīkammānaṃ dvārabhāvato kāyakammadvāravacīkammadvārāni vuttāni, evaṃ manokammanti vuttābhijjhādīnaṃ dvārabhāvato vaṭṭahetubhūtalokiyakusalākusalasampayuttamano eva manokammadvāranti sanniṭṭhānaṃ katanti daṭṭhabbaṃ. Cetanāya attano kiccaṃ āraddhāya sampayuttāpi taṃ taṃ sakiccaṃ ārabhantīti sā ne sakicce pavatteti nāma, tathā pavattentī ca sampayutte ekasmiṃ ārammaṇe avippakiṇṇe karoti byāpāreti cāti vuccati, tathā sampayuttānaṃ yathāvuttaṃ avippakiṇṇakaraṇaṃ sampiṇḍanaṃ āyūhanaṃ byāpārāpādanaṃ byāpāraṇaṃ cetayananti āyūhanacetayanānaṃ nānattaṃ dassento ‘‘phassādidhammehī’ ’tiādimāha. Tathākaraṇanti yathā phassādayo sakasakakicce pasutā bhavanti, tathā karaṇaṃ. Teneva yathāvuttena avippakiṇṇabyāpāraṇākārena sampayuttānaṃ karaṇaṃ pavattananti daṭṭhabbaṃ. Kammakkhayakarattāti kammakkhayakaramanassa kammadvārabhāvo na yujjatīti adhippāyo. Yato ‘‘kammapathakathā lokiyā evā’ti vadanti.
Añña 2, Kathāvatthupakaraṇa-anuṭīkā, 11. Ekādasamavaggo, 7. Iddhibalakathāvaṇṇanā, para. 1 ⇒
624. Yasmiṃ āyukappe kammakkhayena maraṇaṃ hoti, taṃ sandhāya vuttaṃ ‘‘kammassa vipākavasenā’ ’ti, yasmiṃ pana āyukkhayena maraṇaṃ hoti, taṃ sandhāya ‘‘vassagaṇanāyā’ ’ti. Tattha ‘‘na ca tāva kālaṃ karoti, yāva na taṃ pāpakammaṃ byantī hotī’ti (ma. ni. 3.250; a. ni. 3.36) vacanato yebhuyyena niraye kammakkhayena maraṇaṃ hotīti āha ‘‘kammassa vipākavasena vāti nirayaṃva sandhāya vuttan’ ’ti. ‘‘Vassasataṃ vassasahassaṃ vassasatasahassānī’tiādinā manussānaṃ devānañca āyuparicchedavacanato yebhuyyena tesaṃ āyukkhayena maraṇaṃ hotīti vuttaṃ ‘‘vassagaṇanāya vāti manusse cātumahārājikādideve ca sandhāyā’ ’ti. ‘‘Vuttan’ti ānetvā yojetabbaṃ.
Añña 2, Paṭṭhānapakaraṇa-anuṭīkā, 6. Vitakkattikavaṇṇanā, para. 6 ⇒
panissayena saṅgahitattāti upanissayapaccayeneva kammapaccayassa saṅgahitattā. Sabbassapi rūpārūpāvacarakammassa balavabhāvato upanissayattābhāvo natthi, yato taṃ ‘‘garū’ti vuccati, kammakkhayakarassa pana kammassa balavabhāve vattabbameva natthīti imamatthaṃ pāḷiyā eva vibhāvetuṃ vuttaṃ ‘‘upādinnattikapañhāvārapaccanīye hi…pe… viññāyatī’ ’ti.
Añña 3, Nāmarūpaparicchedo, 5. Pañcamo paricchedo, para. 53 ⇒
aṃ lokuttaraṃ loke, gatikammakkhayāvahaṃ.
Añña 3, Paramatthavinicchayo, 3. Rūpavibhāgo, Dvāvīsatimo paricchedo, para. 133 ⇒
kkhayā ca maraṇaṃ, tathā kammakkhayā siyā;
Añña 4, 5. Vīthimuttaparicchedo, Cutipaṭisandhikkamo, para. 1 ⇒
Āyukkhayena kammakkhayena ubhayakkhayena upacchedakakammunā ceti catudhā maraṇuppatti nāma.
Añña 5, 5. Vīthimuttaparicchedavaṇṇanā, Cutipaṭisandhikkamavaṇṇanā, para. 1 ⇒
b^‘‘Āyukkhayenā’’tyādīsu satipi kammānubhāve taṃtaṃgatīsu yathāparicchinnassa āyuno parikkhayena maraṇaṃ āyukkhayamaraṇaṃ. Satipi tattha tattha paricchinnāyusese gatikālādipaccayasāmaggiyañca taṃtaṃbhavasādhakassa kammuno pariniṭṭhitavipākattā maraṇaṃ kammakkhayamaraṇaṃ. Āyukammānaṃ samakameva parikkhīṇattā maraṇaṃ ubhayakkhayamaraṇaṃ. Satipi tasmiṃ duvime purimabhavasiddhassa kassaci upacchedakakammuno balena satthaharaṇādīhi upakkamehi upacchijjamānasantānānaṃ, guṇamahantesu vā katena kenaci upakkamena āyūhitaupacchedakakammunā paṭibāhitasāmatthiyassa kammassa taṃtaṃattabhāvappavattane asamatthabhāvato dusimārakalāburājādīnaṃ viya taṅkhaṇeyeva ṭhānācāvanavasena pavattamaraṇaṃ upacchedakamaraṇaṃ nāma. Idaṃ pana nerayikānaṃ uttarakuruvāsīnaṃ kesañci devānañca na hoti. Tenāhu –
Añña 7, (Paṭhamo bhāgo), 1. Paṭhamo paricchedo, Catubhūmakakusalavaṇṇanā, para. 2 ⇒
b^Kusalākusalāpagatenāti kusalākusalakammato apagatena. Aggamaggassa hi uppannakālato paṭṭhāya arahato sabbāni kusalākusalakammāni pahīnāni nāma honti paccayavekallena paṭisandhidāne asamatthabhāvato. Yato ca ariyamaggañāṇaṃ ‘‘kammakkhayakaran’’ti vuccati. Atha vā ahetuapaccayavisujjhanassa abhāvato kilesasamucchedakena maggakusalena akusalehi apagatena. Kusale kusalenāti kucchitānaṃ salanādīhi kusalasaṅkhātāya paṭipattiyaṃ desanuppādanādīsu chekena. Munināti ubhayalokamunanakena aggaphalañāṇena, sabbaññutaññāṇena vā samannāgatattā muninā. Tenāha –
Añña 7, (Paṭhamo bhāgo), 1. Paṭhamo paricchedo, Akusalavaṇṇanā, para. 16 ⇒
b^Apāpena alāmakena pāpāpāpappahīnena pāpāpāpesu mānasesu yaṃ pāpamānasaṃ vuttaṃ, pāpāpāpesu puggalesu apāpena pāpāpāpappahīnena yaṃ pāpamānasaṃ vuttanti vā sambandho. Atha vā pāpāpāpesu mānasesu pāpena pāpamānasena pāpavasena pāpāpāpappahīnena yaṃ pāpamānasaṃ vuttanti yojanā. Ayaṃ panettha adhippāyo – asammāsambuddhena tāva dhammasabhāvassa dubbijānīyattā kusalampi akusalato, akusalampi kusalato vucceyya, bhagavato pana saha vāsanāhi viddhaṃsitākusalassa kammakkhayakarañāṇena paccayavekallato viddhaṃsitakusalakammassa ca sammāsambuddhabhāvato ekanteneva akusaladesanā akusaladhammavasenevāti.
Añña 7, (Paṭhamo bhāgo), 1. Paṭhamo paricchedo, Vipākacittavaṇṇanā, para. 15 ⇒
. Sabbe lokuttare aṭṭha katvā ye ekūnanavuti cittuppādā vuttā, tāni cittāni mayā niddiṭṭhānīti sambandho. Pāṭavaṃ atthenti patthenti, pāṭavasaṅkhāto vā attho etesanti pāṭavatthino. Uggahetabboti savanapaṭipucchāvasena uggahitabbo, uggaṇhitvā pana na kevalaṃ uggahaṇamatteyeva ṭhātabbanti dassento āha ‘‘cintetabbo punappunan’ ’ti, na hi sakkā uggahaṇamattenevettha sabbathā sanniṭṭhānaṃ gantunti adhippāyo. Abhidhammamahodadhinti dhammasaṅgaṇīādisattappakaraṇavasena ṭhitamabhidhammapiṭakamahaṇṇavaṃ, khandhāyatanādivasena ṭhitaṃ paramatthamahaṇṇavaṃ vā. Tarantīti atthaggahaṇavasena uttaranti, sutamayañāṇamūlakena vā bhāvanāñāṇena otarantīti attho. Imaṃ lokanti paccuppannabhavaṃ. Paraṃ lokanti anāgatabhavaṃ. Tarantīti atikkamanti. Idha lokasmiñhi chandarāgappahānavasena imaṃ lokaṃ taranti, āyatiṃ bhavūpapādakassa kammassa kammakkhayakarañāṇena vināsanato paralokaṃ taranti, anupādāparinibbānavasena parinibbāyantīti attho.
Añña 7, (Dutiyo bhāgo), 10. Dasamo paricchedo, para. 207 ⇒
arasamena saha uppannañca taṃ cuticittena saha nirujjhati, aparañca na uppajjati. Āyukkhayā, kammakkhayā, ubhayakkhayā, upakkamena vā kassacīti evaṃ kammajarūpasseva hi maraṇaṃ hoti satipi āhāraje, aṭṭhakathāmatena cittaje ca. Tampi apagatajīvassa na uppajjati. Utujarūpaṃ pana pavattati eva. Tathā saṃsedajānaṃ, opapātikānaṃ pana sarīranikkhepābhāvato tampi na pavattati.
Añña 9, 1. Dhammasaṅgaṇīmātikā, Tikapadatthavaṇṇanā, Pakiṇṇakakathāvaṇṇanā, para. 6 ⇒
advārasaṅgahe pana nesaṃ cittaṃ yathā ca cuddasahi kiccehi chadvārikadvāravinimuttabhāvena, evaṃ pavattikkamo veditabbo. Yadā hi kusalākusalabalena tīsu bhūmīsu sattā nibbattanti, tadā tesaṃ maraṇakāle yebhuyyena channaṃ dvārānamaññatarasmiṃ paccupaṭṭhitaṃ kammakammanimittagatinimittānamaññataraṃ gahetvā upekkhāsahagatavipākāhetukamanoviññāṇadhātudvayañceva aṭṭha mahāvipākāni, nava rūpārūpavipākāni ceti ekūnavīsati cittāni heṭṭhā vuttanayena yathāsakabhūmīsu paṭisandhi hutvā uppajjanti, tāneva bhavaṅgacutivasena dvāravinimuttāni nāma honti. Maraṇakāle hi sattānaṃ asaññisattavirahitānaṃ bhavantare paṭisandhijanakaṃ atītaṃ kammaṃ vā taṃkammakaraṇakāle visayopakaraṇādibhūtaṃ rūpādichabbidhampi atītādibhedaṃ kālavinimuttañca kammanimittaṃ vā upapajjamānabhavānurūpaṃ kapparukkhamātukucchinirayaggijālādigatinimittaṃ vā kammabalena yathārahaṃ channaṃ dvārānamaññatarasmiṃ sāyanhe pabbatacchāyā pathaviyaṃ viya cittasantāne allīyamānaṃ upaṭṭhāti. Evaṃ upaṭṭhite ca tasmiṃ ārammaṇe kammabalena nirantaraṃ pavattamānacittasantānassa āyukkhayakammakkhayaubhayakkhayaupacchedakakammānamaññatarena paccāsannamaraṇassa tassa tassa vīthicittabhavaṅgānantaraṃ cuticittaṃ hoti, tadanantaraṃ kammakammanimittādīsu yathāgahitaṃ ārabbha yathārahaṃ tīsu bhavesu yaṃ kiñci paṭisandhicittaṃ bhavantare paṭhamacittaṃ hutvā uppajjati.