Kamma

§ 27.
"Monks, for anyone who says, 'In whatever way a person makes kamma, that is how it is experienced,' there is no living of the holy life, there is no opportunity for the right ending of stress. But for anyone who says, 'When a person makes kamma to be felt in such & such a way, that is how its result is experienced,' there is the living of the holy life, there is the opportunity for the right ending of stress.
"There is the case where a trifling evil deed done by a certain individual takes him to hell. There is the case where the very same sort of trifling deed done by another individual is experienced in the here & now, and for the most part barely appears for a moment.

"Now, a trifling evil deed done by what sort of individual takes him to hell? There is the case where a certain individual is undeveloped in [contemplating] the body, undeveloped in virtue, undeveloped in mind, undeveloped in discernment: restricted, small-hearted, dwelling with suffering. A trifling evil deed done by this sort of individual takes him to hell.

"Now, a trifling evil deed done by what sort of individual is experienced in the here & now, and for the most part barely appears for a moment? There is the case where a certain individual is developed in [contemplating] the body, developed in virtue, developed in mind, developed in discernment: unrestricted, large-hearted, dwelling with the unlimited. A trifling evil deed done by this sort of individual is experienced in the here & now, and for the most part barely appears for a moment.

"Suppose that a man were to drop a salt crystal into a small amount of water in a cup. What do you think? Would the water in the cup become salty because of the salt crystal, and unfit to drink?"

"Yes, lord...."

"Now suppose that a man were to drop a salt crystal into the River Ganges. What do you think? Would the water in the River Ganges become salty because of the salt crystal, and unfit to drink?"

"No, lord...."

"In the same way, there is the case where a trifling evil deed done by one individual [the first] takes him to hell; and there is the case where the very same sort of trifling deed done by the other individual is experienced in the here & now, and for the most part barely appears for a moment."

[AN III.101]

§ 28.
Then Asibandhakaputta the headman, a disciple of the Niganthas, went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: "Headman, how does Nigantha Nataputta teach the Dhamma to his disciples?"
"Nigantha Nataputta teaches the Dhamma to his disciples in this way, lord: 'All those who take life are destined for the plane of deprivation, are destined for hell. All those who steal .... All those who indulge in illicit sex .... All those who tell lies are destined for the plane of deprivation, are destined for hell. Whatever one keeps doing frequently, by that is one led [to a state of rebirth].' That's how Nigantha Nataputta teaches the Dhamma to his disciples."

"If it's true that 'Whatever one keeps doing frequently, by that is one led [to a state of rebirth],' then no one is destined for the plane of deprivation or destined to hell in line with Nigantha Nataputta's words. What do you think, headman: If a man is one who takes life, then taking into consideration time spent doing & not doing, whether by day or by night, which time is more: the time he spends taking life or the time he spends not taking life?"

"... the time he spends taking life is less, lord, and the time he spends not taking life is certainly more. If it's true that 'Whatever one keeps doing frequently, by that is one led [to a state of rebirth],' then no one is destined for the plane of deprivation or destined to hell in line with Nigantha Nataputta's words."

"What do you think, headman: If a man is one who steals ... indulges in illicit sex ... tells lies, then taking into consideration time spent doing & not doing, whether by day or by night, which time is more: the time he spends telling lies or the time he spends not telling lies?"

"... the time he spends telling lies is less, lord, and the time he spends not telling lies is certainly more. If it's true that 'Whatever one keeps doing frequently, by that is one led [to a state of rebirth],' then no one is destined for the plane of deprivation or destined to hell in line with Nigantha Nataputta's words."

"There's the case, headman, where a certain teacher holds this doctrine, holds this view: 'All those who take life are destined for the plane of deprivation, are destined for hell. All those who steal .... All those who indulge in illicit sex .... All those who tell lies are destined for the plane of deprivation, are destined for hell.' A disciple has faith in that teacher, and the thought occurs to him, 'Our teacher holds this doctrine, holds this view: "All those who take life are destined for the plane of deprivation, are destined for hell." There are living beings that I have killed. I, too, am destined for the plane of deprivation, am destined for hell.' He fastens onto that view. If he doesn't abandon that doctrine, doesn't abandon that state of mind, doesn't relinquish that view, then as if he were to be carried off, he would thus be placed in hell.

"[The thought occurs to him,] 'Our teacher holds this doctrine, holds this view: 'All those who steal .... All those who indulge in illicit sex .... All those who tell lies are destined for the plane of deprivation, are destined for hell.' There are lies that I have told. I, too, am destined for the plane of deprivation, am destined for hell.' He fastens onto that view. If he doesn't abandon that doctrine, doesn't abandon that state of mind, doesn't relinquish that view, then as if he were to be carried off, he would thus be placed in hell.

"There is the case, headman, where a Tathagata appears in the world, worthy & rightly self-awakened, consummate in clear knowing & conduct, well-gone, a knower of the cosmos, unexcelled trainer of those to be tamed, teacher of human & divine beings, awakened, blessed. He, in various ways, criticizes & censures the taking of life, and says, 'Abstain from taking life.' He criticizes & censures stealing, and says, 'Abstain from stealing.' He criticizes & censures indulging in illicit sex, and says, 'Abstain from indulging in illicit sex.' He criticizes & censures the telling of lies, and says, 'Abstain from the telling of lies.'

"A disciple has faith in that teacher and reflects: 'The Blessed One in a variety of ways criticizes & censures the taking of life, and says, "Abstain from taking life." There are living beings that I have killed, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.' So, reflecting thus, he abandons right then the taking of life, and in the future refrains from taking life. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.

"[He reflects:] 'The Blessed One in a variety of ways criticizes & censures stealing ... indulging in illicit sex ... the telling of lies, and says, "Abstain from the telling of lies." There are lies I have told, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.' So, reflecting thus, he abandons right then the telling of lies, and in the future refrains from telling lies. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.

"Having abandoned the taking of life, he refrains from taking life ... he refrains from stealing ... he refrains from illicit sex ... he refrains from lies ... he refrains from divisive speech ... he refrains from abusive speech ... he refrains from idle chatter. Having abandoned covetousness, he becomes uncovetous. Having abandoned malevolence & anger, he becomes one with a mind of no malevolence. Having abandoned wrong views, he becomes one who has right views.

"That noble disciple, headman -- thus devoid of covetousness, devoid of malevolence, unbewildered, alert, mindful -- keeps pervading the first direction [the east] with an awareness imbued with good will, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with good will -- abundant, expansive, immeasurable, without hostility, without malevolence. Just as a strong conch-trumpet blower can notify the four directions without any difficulty, in the same way, when the release of awareness through good will is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there.

"That noble disciple ... keeps pervading the first direction with an awareness imbued with compassion ... appreciation ... equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity -- abundant, expansive, immeasurable, without hostility, without malevolence. Just as a strong conch-trumpet blower can notify the four directions without any difficulty, in the same way, when the release of awareness through equanimity is thus developed, thus pursued, any deed done to a limited extent no longer remains there, no longer stays there."

[SN XLII.8]

C. Diversity & Cessation

§ 29.
"These four types of kamma have been understood, realized, & made known by me. Which four? There is kamma that is black with black result; kamma that is white with white result; kamma that is black & white with black & white result; and kamma that is neither black nor white with neither black nor white result, leading to the ending of kamma.
"And what is kamma that is black with black result? There is the case where a certain person fabricates an injurious bodily fabrication...an injurious verbal fabrication...an injurious mental fabrication....He rearises in an injurious world where he is touched by injurious contacts....He experiences feelings that are exclusively painful, like those of the beings in hell. This is called kamma that is black with black result.

"And what is kamma that is white with white result? There is the case where a certain person fabricates an uninjurious bodily fabrication...an uninjurious verbal fabrication...an uninjurious mental fabrication....He rearises in an uninjurious world where he is touched by uninjurious contacts....He experiences feelings that are exclusively pleasant, like those of the Ever-radiant Devas. This is called kamma that is white with white result.

"And what is kamma that is black & white with black & white result? There is the case where a certain person fabricates a bodily fabrication that is injurious & uninjurious...a verbal fabrication that is injurious & uninjurious...a mental fabrication that is injurious & uninjurious....He rearises in an injurious & uninjurious world where he is touched by injurious & uninjurious contacts....He experiences injurious & uninjurious feelings, pleasure mingled with pain, like those of human beings, some devas, and some beings in the lower realms. This is called kamma that is black & white with black & white result.

"And what is kamma that is neither black nor white with neither black nor white result, leading to the ending of kamma? The intention right there to abandon this kamma that is black with black result ... this kamma that is white with white result ... this kamma that is black & white with black & white result. This is called kamma that is neither black nor white with neither black nor white result, leading to the ending of kamma."

[AN IV.232]

[A related discourse repeats most of the above, defining black kamma with black result with the following example:

"There is the case of a certain person who kills living beings, steals what is not given, engages in illicit sex, tells lies, and drinks fermented & distilled liquors that are the basis for heedlessness," and white kamma with white result with the following example: "There is the case of a certain person who abstains from killing living beings, abstains from stealing what is not given, abstains from engaging in illicit sex, abstains from telling lies, and abstains from drinking fermented & distilled liquors that are the basis for heedlessness."]

[AN IV.234]

§ 30.
"And what is kamma that is neither black nor white with neither black nor white result, leading to the ending of kamma? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration."
[AN IV.237]

1. Black Kamma, White Kamma

§ 31.
"These five things are welcome, agreeable, pleasant, & hard to obtain in the world. Which five? Long life ... beauty ... pleasure ... status ... rebirth in heaven.... Now, I tell you, these five things are not to be obtained through prayers or wishes. If they were to be obtained through prayers or wishes, who here would lack them? It's not fitting for the noble disciple who desires long life to pray for it or to delight in doing so. Instead, the noble disciple who desires long life should follow the path of practice leading to long life. In so doing, he will attain long life, either human or divine. (Similarly with beauty, pleasure, status, & rebirth in heaven.)"
[AN V.43]

§ 32.
"There are these four qualities, TigerPaw, that lead to a lay person's happiness & well-being in this life. Which four? Being consummate in initiative, being consummate in vigilance, having admirable people as friends, and maintaining one's livelihood in tune.
"And what does it mean to be consummate in initiative? There is the case where a lay person, by whatever occupation he makes his living -- whether by farming or trading or cattle tending or archery or as a king's man or by any other craft -- is clever & untiring at it, endowed with discrimination in its techniques, enough to arrange & carry it out. This is called being consummate in initiative.

"And what does it mean to be consummate in vigilance? There is the case when a lay person has righteous wealth -- righteously gained, coming from his initiative, his striving, his making an effort, gathered by the strength of his arm, earned by his sweat -- he manages to protect it through vigilance [with the thought], 'How shall neither kings nor thieves make off with this property of mine, nor fire burn it, nor water sweep it away, nor hateful heirs make off with it?' This is called being consummate in vigilance.

"And what does it mean to have admirable people as friends? There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue. He talks with them, engages them in discussions. He emulates consummate conviction in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, & consummate discernment in those who are consummate in discernment. This is called having admirable people as friends.

"And what does it mean to maintain one's livelihood in tune? There is the case where a lay person, knowing the income & outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income.' Just as when a weigher or his apprentice, when holding the scales, knows, 'It has tipped down so much or has tipped up so much,' in the same way, the lay person, knowing the income & outflow of his wealth, maintains a livelihood in tune.... If a lay person has a small income but maintains a grand livelihood, it will be rumored of him, 'This clansman devours his wealth like a fruit-tree eater [Commentary: one who shakes more fruit off a tree than he can possibly eat].' If a lay person has a large income but maintains a miserable livelihood, it will be rumored of him, 'This clansman will die of starvation.' But when a lay person, knowing the income & outflow of his wealth, maintains a livelihood in tune, neither a spendthrift nor a penny-pincher, [thinking], 'Thus will my income exceed my outflow, and my outflow will not exceed my income,' this is call maintaining one's livelihood in tune.

"These are the four drains on one's store of wealth: being debauched in sex; being debauched in drink; being debauched in gambling; and having evil people as friends, associates, & companions. Just as if there were a great reservoir with four inlets & four drains, and a man were to close the inlets and open the drains, and the sky were not to pour down proper showers, the depletion of that great reservoir could be expected, not its increase. In the same way, these are the four drains on one's store of wealth: being debauched in sex, being debauched in drink, being debauched in gambling, and having evil people as friends, associates, & companions.

"These are the four inlets to one's store of wealth: not being debauched in sex; not being debauched in drink; not being debauched in gambling; and having admirable people as friends, associates, & companions. Just as if there were a great reservoir with four inlets & four drains, and a man were to open the inlets and close the drains, and the sky were to pour down proper showers, the increase of that great reservoir could be expected, not its depletion. In the same way, these are the four inlets to one's store of wealth: not being debauched in sex, not being debauched in drink, not being debauched in gambling, and having admirable people as friends, associates, & companions.

"These, TigerPaw, are the four qualities that lead to a lay person's happiness & well-being in this life.

[AN VIII.54]