“Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?
“Bhikkhus, there are these four kinds of |kamma::actions, deeds [kammā]| proclaimed by me after having realized them for myself through direct knowledge. What four?
Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;
atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;
atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;
atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.
1.) There is, bhikkhus, kamma that is dark |with dark results::having negative consequences [kaṇhavipāka]|;
2.) There is, bhikkhus, kamma that is bright |with bright results::having positive consequences [sukkavipāka]|;
3.) There is, bhikkhus, kamma that is dark and bright |with dark and bright results::having both positive and negative consequences [kaṇhasukkavipāka]|;
4.) There is, bhikkhus, kamma that is neither dark nor bright, with neither dark nor bright result, which leads to the |exhaustion of kamma::wearing away of actions [kammakkhaya]|.
Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati. Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vediyati ekantadukkhaṁ, seyyathāpi sattā nerayikā. Idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.
And what, bhikkhus, is kamma that is dark with dark results? Here, bhikkhus, someone generates a |bodily construct::bodily process associated with breathing, specifically the in-and-out breath. It encompasses the physical movements and sensations that arise from the act of breathing. [kāyasaṅkhāra]| that is |afflictive::hurtful, harmful [sabyābajjha]|, a |verbal construct::mental speech process, such as internal talk, thought in language, or verbal intention in the mind [vacīsaṅkhāra]| that is afflictive, and a |mental construct::mental activity, thought formation, perception and feeling that initiates or shapes a mental action [manosaṅkhāra]| that is afflictive. Having generated bodily, verbal, and mental constructs that are afflictive, he is reborn in an afflictive world. Being reborn in an afflictive world, he is affected by contacts that are afflictive. Being contacted by those afflictive contacts, he experiences afflictive feeling — exclusively painful — just like the beings living in hell. This, bhikkhus, is called kamma that is dark with dark results.
Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ? Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vediyati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.
And what, bhikkhus, is kamma that is bright with bright results? Here, bhikkhus, someone generates a bodily construct that is |free of affliction::not harmful, without suffering [abyābajjha]|, verbal construct that is free of affliction, and mental construct that is free of affliction. Having generated bodily, verbal, and mental constructs that are free of affliction, he is reborn in a free of affliction world. Being reborn in a free of affliction world, he is affected by contacts that are free of affliction. Being contacted by those free of affliction contacts, he experiences free of affliction feeling — exclusively pleasant — just like the |gods of Refulgent Glory::MA: By mentioning these, all beings occupying the plane of the third jhāna — the gods of Limited Glory and the gods of Immeasurable Glory — should be included [subhakiṇha]|.
Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vediyati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.
And what, bhikkhus, is kamma that is dark and bright with dark and bright results? Here, bhikkhus, someone generates a bodily construct that is both afflictive and free of affliction, a verbal construct that is both afflictive and free of affliction, and a mental construct that is both afflictive and free of affliction. Having generated bodily, verbal, and mental constructs that are both afflictive and free of affliction, he is reborn in a world that is both afflictive and free of affliction. Being reborn in such a mixed world, he is affected by contacts that are both afflictive and free of affliction. Being contacted by such contacts, he experiences both afflictive and free of affliction feeling — |a mix of pleasure and pain::mingled with happiness and sorrow [vokiṇṇasukhadukkha]| — just like certain human beings, certain gods, and certain beings in the lower worlds. This, bhikkhus, is called kamma that is dark and bright with dark and bright results.
Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati? Tatra, bhikkhave, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā—idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.
And what, bhikkhus, is kamma that is neither dark nor bright with neither dark nor bright result, which leads to the exhaustion of kamma? Here, bhikkhus, the |intention::will [cetanā]| involved in abandoning kamma that is dark with dark results, the intention involved in abandoning kamma that is bright with bright results, and the intention involved in abandoning kamma that is dark and bright with dark and bright results — this is called kamma that is neither dark nor bright with neither dark nor bright result, which leads to the exhaustion of kamma.
Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.
These, bhikkhus, are the four kinds of kamma that have been proclaimed by me after realizing them for myself through direct knowledge.”