English
Because it is completed karma, it ripens immediately after. 357. The remaining javanas are experiencable in subsequent existences; Having gained repetition, they generate results when conditions are present. 358. They are called defunct karma, when their time completely past; Their roots of craving cut off, and also from the non-acquisition of conditions. 359. Again, it is spoken of as fourfold, by division into realms such as sense-sphere; Meritorious and demeritorious, it becomes twofold, that which belongs to the sense-sphere. 360. Demerit there is blameworthy, giving undesirable results; That, through the doors of action and contact, occurs in two ways. 361. The body-door, the speech-door, and the mind-door, thus; Three doors of action are stated, six doors of contact are shown. 362. In the doors of action and the mind-door, the five doors are included; The door of contact and the mind-door, are made the three doors of action. 363. Thus, generating bodily intimation, the arisen volition; Body-action, speech-action, occurring through the distinction of speech. 364. Accompanied by the two intimations, it is called mind-action; This distinction is shown as a classification of actions. 365. Action such as taking life, mostly occurs in the body; Body-action, speech-action, such as false speech. 366. Covetousness and so on, mind-action, arises in the three doors; The rest in two doors, this is the ultimate distinction. 367. In the door of contact and the mind-door, the two intimations are spoken of; In the five doors, there are no two, this is the determination here. 368. Impatience, ignorance, laziness, immorality, forgetfulness; Thus, by way of non-restraint, arise in the eight doors. 369. The three doors of action, and also the other five doors; The eight doors of the five non-restraints are declared. 370. There, that which has reached the path of action, brings rebirth as a result; By way of taking life and so on, it occurs in ten ways. 371. Taking life, harsh speech, and also ill-will; Thus, this threefold action, arises from the roots of hatred. 372. Wrong conduct, and covetousness, and also wrong view; Thus, this threefold action, arises from the roots of greed. 373. Taking what is not given, false speech, slander, frivolous talk; This fourfold action, occurs from two roots. 374. From desire, hatred, fear, delusion, beings commit evil; Therefore, by way of desire and so on , may be fortyfold. Thus they declare demerit, leading to the four lower realms; Even when it occurs elsewhere, it brings about unfortunate results. But merit is threefold, giving blameless and excellent results; Generosity, morality, and mental development, arise through these three doors. From great respect, affection, compassion, and faith in helping others; Giving wealth, life, safety, and Dhamma, is called generosity. When one undertakes and practices meritorious conduct and restraint; And abstains from evil, then it is morality. That which is distinct from generosity and morality, Is called mental development; Because it develops merit in the continuum, therefore it is beneficial. When, having produced bodily intimation, Merit is performed, then it is bodily action, (whether) generosity, morality, or mental development. When, together with verbal intimation, Merit is performed, (it is) verbal action; Mental action is done without intimation. They call it action through that particular door, From the evil of that door; For one who abstains, with or without intimation, again. Generosity, morality, mental development, service, reverence, Rejoicing in others' merit, transferring merit, teaching the Dhamma, Listening to the Dhamma, and straightening one's views— thus it stands as tenfold. They declare sense-sphere merit, as leading to happy existences in the sense-sphere; Even when it occurs elsewhere, it brings about fortunate results. By the division of thought-moments, kamma stands as twentyfold; Thus, those who discern, distinguish it as belonging to the sense-sphere. Form-sphere kamma is made of absorption-meditation; Beginning with kasiṇas and so on, it occurs at the mind-door. Earth, water, and fire, wind, blue, and yellow, Red, white, space, and light, say the skilled ones. They point out the ten kasiṇas for beginner meditators; The bloated, the livid, the festering, the cut and eaten. The dismembered, the scattered, the hacked and scattered with blood, The worm-infested, and the skeleton— thus the ten foul objects stand. In the Buddha, the Dhamma, and the Saṅgha, in one's own morality and generosity, And in the qualities that lead to the gods— the aforementioned recollections are cultivated. ana. 391. When death is present, there is one mindfulness, likewise mindfulness of the body; and mindfulness of breathing, thus are the ten recollections spoken of. 392. Loving-kindness, compassion, sympathetic joy, equanimity, and development; these four Brahma-vihāras, are spoken of as immeasurables. 393. The perception of repulsiveness in food is declared as one; the analysis of the four elements, the grasping of the four elements. 394. And the four immaterial attainments, thus in brief are forty; meditation subjects spoken of, in the way of developing tranquility. 395. Mindfulness of breathing and the kasina, are five-jhāna subjects there; the parts of the body and the foulness meditations, are said to be first-jhāna subjects. 396. Loving-kindness and the others are four-jhāna subjects, equanimity is considered fifth; the immaterial attainments are the rest, with access concentration. 397. In the kasina, foulness, and body parts, and in mindfulness of breathing, the counter-sign arises; and focusing on that, absorption occurs there. 398. In the remaining meditation subjects, the counter-sign does not exist; thus in the sphere of beings, the immeasurables occur. 399. The space opened by the kasina, is the object of the first immaterial attainment; the absence of the first immaterial attainment, and nothingness are the objects. 400. The immaterial attainments occur, taking them as objects in sequence; but elsewhere in all cases, absorption does not occur. 401. Preparatory work, and preparatory concentration after that; access and absorption, thus is development fourfold. 402. The preparatory sign, and the grasped sign after that; and the counter-sign, thus are three signs declared. 403. For the beginner yogi, who grasps the sign first; the preparatory sign, is said to be the kasina and so on. 404. When one begins to develop, on that sign; the first is called preparatory, and is also called development. 405. When it is grasped by the mind, and made clear in the mind-door; that grasped sign, is said to have arisen. 406. Free from the five doors, concentrated on that; that development, is declared as preparatory concentration. 407. Born from the form of the grasped sign, free from the substance of phenomena; that is called the counter-sign, born of development. 408. Having abandoned the objects of sight and so on, and having taken them as a basis, after becoming interrupted by the life-continuum, the mind-door operates. 409. The application of the topknot-like concentration, freed from defilements, is called access concentration, spoken of as belonging to the sense-sphere. 410. From access concentration, on the counterpart sign, born of the power of development, absorption arises. 411. Making the former, the former, and then mastering it, for the fading away of the coarse factors, and the arising of subtle factors. 412. For one striving for absorption, it proceeds in due order, freed from initial application and so on, endowed with sustained application and so on. 413. Adverting and mastery, and entering into it, rising and determining, and reviewing—these are fivefold. 414. By transcending initial application and sustained application together, one attains the fourfold jhāna, and the fivefold separately. 415. For absorption and for each jhāna separately, the development of preliminary work and so on is to be desired everywhere. 416. It is divided into minor, medium, and excellent; and liberation, mastery, and spheres of mastery. 417. Minor and so on, with minor and so on as their range, are fourfold; and also from "painful practice, slow supernormal knowledge" and so on. 418. That, from the predominance of desire, mind, energy, and investigation; and also from the special abiding, penetration, and partaking of abandonment. 419. By the fivefold division of jhāna, by the fourfold division of object, the merit of concentration development, called attainment of absorption, is spoken of. 420. Thus, the wise explain that karma which suppresses defilements and leads to rebirth in the fine-material world as fine-material karma. 421. Immaterial karma, the fourfold attainment of the immaterial, is said to be developed by the division of fine-material phenomena. 422. Having fulfilled the fourfold pure morality, surrounded by the ascetic practices, called purity of morality, then. 423. Having attained purity of mind, with access concentration, and also purity of view, the comprehension of mind and matter. 424. The overcoming of doubt, the showing of the stability of conditions; and having purified the knowledge and vision of the path and not-path. 425. After this, discerning, concentrated on purifications; Having accomplished the supreme knowledge and vision of the path. 426. Then the wise one attains the purification of knowledge and vision; Known as the four paths, yielding the fruits of recluseship. 427. Thus, the six purifications should be developed in due order; This is called supramundane action, leading to the destruction of all suffering. 428. Thus, by means of the six tetrads, one should understand kamma; By which special kamma, the continuum is conditioned. 429. Arising in planes, existences,