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a heavenly world'— this too I approve of him. I allow that. But what he says thus: ‘Whoever, sirs, abstains from taking life, abstains from taking what is not given, ... is of right view, all such, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world’— that I do not allow. And what he says thus: ‘Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong’— that too I do not allow. And what he, what he himself has known, what he himself has seen, what he himself has understood, that he asserts there with strong clinging and attachment: ‘This alone is true, anything else is foolish’— that too I do not allow. For what reason? For otherwise, Ānanda, is the Tathāgata’s knowledge of the great analysis of kamma. There, Ānanda, whoever, a recluse or brahmin, says thus: ‘There are no good deeds, sirs, there is no result of good conduct’— that I do not allow. But what he says thus: ‘I saw a person here who abstained from taking life, who abstained from taking what is not given, ... who was of right view, and with the breaking up of the body, after death, I see him reborn in a state of deprivation, a bad destination, a lower world, hell’— that I allow. But what he says thus: ‘Whoever, sirs, abstains from taking life, abstains from taking what is not given, ... is of right view, all such, with the breaking up of the body, after death, are reborn in a state of deprivation, a bad destination, a lower world, hell’— that I do not allow. And what he says thus: ‘Those who know thus, they know rightly; those who know otherwise, their knowledge is wrong’— that too I do not allow. And what he, what he himself has known, what he himself has seen, what he himself has understood, that he asserts there with strong clinging and attachment: ‘This alone is true, anything else is foolish’— that too I do not allow. For what reason? For otherwise, Ānanda, is the Tathāgata’s knowledge of the great analysis of kamma. 303. There, Ānanda, whoever, a person here, takes life, takes what is not given, ... is of wrong view, with the breaking up of the body, After death, he is reborn in a state of woe, a bad destination, a state of perdition, in hell. Or previously he had done an evil deed to be experienced as suffering. Or afterwards he had done an evil deed to be experienced as suffering. Or at the time of death he had wrong view fully embraced and undertaken. Because of that, with the breaking up of the body, after death, he is reborn in a state of woe, a bad destination, a state of perdition, in hell. But as for what he did here: he was a killer of living beings, he was a taker of what is not given, ... he had wrong view. He experiences the result of that in this very life, or in a subsequent rebirth, or in another occasion. Ananda, there is a person here who kills living beings, takes what is not given, ... has wrong view, yet with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. Or previously he had done a wholesome deed to be experienced as pleasure. Or afterwards he had done a wholesome deed to be experienced as pleasure. Or at the time of death he had right view fully embraced and undertaken. Because of that, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. But as for what he did here: he was a killer of living beings, he was a taker of what is not given, ... he had wrong view. He experiences the result of that in this very life, or in a subsequent rebirth, or in another occasion. Ananda, there is a person here who abstains from killing living beings, abstains from taking what is not given, ... has right view, and with the breaking up of the body, after death, is reborn in a good destination, in a heavenly world. Or previously he had done a wholesome deed to be experienced as pleasure. Or afterwards he had done a wholesome deed to be experienced as pleasure. Or at the time of death he had right view fully embraced and undertaken. Because of that, with the breaking up of the body, after death, he is reborn in a good destination, in a heavenly world. But as for what he did here: he abstained from killing living beings, he abstained from taking what is not given, ... he had right view. He experiences the result of that in this very life, or in a subsequent rebirth, or in another occasion. or at another time. “Ananda, if a certain person here abstains from taking life, abstains from taking what is not given, …and has right view, but after the break-up of the body, after death, is reborn in a state of woe, a bad destination, a downfall, hell, it is because some evil deed was done by him before, which is to be experienced as painful, or some evil deed was done by him afterwards, which is to be experienced as painful, or at the time of death he held a wrong view that was complete and firmly grasped. Because of that, after the break-up of the body, after death, he is reborn in a state of woe, a bad destination, a downfall, hell. But as for his abstaining from taking life here, his abstaining from taking what is not given, …and his having right view, he experiences the result of that in this very life, or by being reborn, or at another time. “Thus, Ānananda, there is kamma that is incapable of producing a good result, but appears to produce a good result; there is kamma that is incapable of producing a good result, but appears to produce a bad result; there is kamma that is capable of producing a good result, and appears to produce a good result; there is kamma that is capable of producing a good result, but appears to produce a bad result.” The Blessed One said this. Venerable Ānanda was delighted and rejoiced in the Blessed One’s words. The Great Analysis of Kamma Sutta, the sixth, is finished. 7. The Analysis of the Six Sense Bases Sutta 304. Thus have I heard: On one occasion the Blessed One was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus, saying: “Bhikkhus!” “Venerable sir!” those bhikkhus replied to the Blessed One. The Blessed One said this: “I will teach you, bhikkhus, the analysis of the six sense bases. Listen to it, attend carefully; I will speak.” “Yes, venerable sir!” those bhikkhus replied to the Blessed One. The Blessed One said this: “Six internal sense bases are to be known, six external sense bases are to be known, six consciousness-groups are to be known, six contact-groups are to be known, eighteen mental investigations are to be known, thirty-six states of living beings are to be known, relying on this, abandon that, three foundations of mindfulness that the noble one cultivates That noble one, serving as a teacher, is worthy to instruct the assembly. He is called the unsurpassed charioteer of men to be tamed, among trainers. This is the summary of the Analysis of the Six Sense Bases. 305. “‘Six internal sense bases are to be known’ – thus indeed has this been said. What was this said in reference to? ‘The eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base – these six internal sense bases are to be known’ – that which was said, was said in reference to this. ‘Six external sense bases are to be known’ – thus indeed has this been said. What was this said in reference to? ‘The form sense base, the sound sense base, the smell sense base, the taste sense base, the touch sense base, the mind-object sense base – these six external sense bases are to be known’ – that which was said, was said in reference to this. ‘Six consciousness aggregates are to be known’ – thus indeed has this been said. What was this said in reference to? ‘Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness – these six consciousness aggregates are to be known’ – that which was said, was said in reference to this. ‘Six contact aggregates are to be known’ – thus indeed has this been said. What was this said in reference to? ‘Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact – these six contact aggregates are to be known’ – that which was said, was said in reference to this. ‘Eighteen mental courses are to be known’ – thus indeed has this been said. What was this said in reference to? ‘Having seen a form with the eye, one courses through a form that is a basis for joy, one courses through a form that is a basis for sorrow, one courses through a form that is a basis for equanimity. Having heard a sound with the ear… Having smelled a smell with the nose… Having tasted a taste with the tongue… Having felt a touch with the body… Having cognized a mind-object with the mind, one courses through a mind-object that is a basis for joy, one courses through a mind-object that is a basis for sorrow, a phenomenon he dwells upon, a basis-for-equanimity phenomenon he dwells upon. Thus, six mental wanderings of joy, six mental wanderings of sorrow, six mental wanderings of equanimity, eighteen mental wanderings are to be known – what was said, was said with reference to this. 306. “‘Thirty-six states of beings are to be known’ – this, indeed, was said. With reference to what was this said? Six joys connected with the home, six joys connected with renunciation, six sorrows connected with the home, six sorrows connected with renunciation, six equanimities connected with the home, six equanimities connected with renunciation. Among these, what are the six joys connected with the home? When one sees the acquisition or the act of acquiring forms cognizable by the eye, which are desirable, agreeable, pleasing, delightful, connected with worldly allurements, or when one recollects what was acquired before, past, ceased, changed – joy arises. Such joy as this is called joy connected with the home. Sounds cognizable by the ear… smells cognizable by the nose…