"As for the course of action that is unpleasant to do but that, when done, leads to what is profitable, it's in light of this course of action that one may be known ... as a wise person or a fool. For a fool doesn't reflect, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.' So he doesn't do it, and thus the non-doing of that course of action leads to what is unprofitable for him. But a wise person reflects, 'Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.' So he does it, and thus the doing of that course of action leads to what is profitable for him.

"As for the course of action that is pleasant to do but that, when done, leads to what is unprofitable, it's in light of this course of action that one may be known ... as a wise person or a fool. For a fool doesn't reflect, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.' So he does it, and thus the doing of that course of action leads to what is unprofitable for him. But a wise person reflects, 'Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.' So he doesn't do it, and thus the non-doing of that course of action leads to what is profitable for him.

"As for the course of action that is pleasant to do and that, when done, leads to what is profitable, one considers it as worth doing for both reasons: because the course of action is pleasant to do ... and because the course of action, when done, leads to what is profitable ....

"These are the four courses of action."

[AN IV.115]

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III. Kamma

§ 13.
Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act with a corrupted heart,
suffering follows you,
as the wheel of the cart
the track of the ox
that pulls it.
Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act with a calm, bright heart,
then happiness follows you,
like a shadow
that never leaves.

[Dhp 1-2]

§ 14.
"'Kamma should be known. The cause by which kamma comes into play should be known. The diversity in kamma should be known. The result of kamma should be known. The cessation of kamma should be known. The path of practice leading to the cessation of kamma should be known.' Thus it has been said. Why was it said?
"Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect.

"And what is the cause by which kamma comes into play? Contact....

"And what is the diversity in kamma? There is kamma to be experienced in hell, kamma to be experienced in the realm of common animals, kamma to be experienced in the realm of the hungry shades, kamma to be experienced in the human world, kamma to be experienced in the heavenly worlds. [In the Buddhist cosmology, sojourns in hell or in heaven, as in the other realms, are not eternal. After the force of one's kamma leading to rebirth in those levels has worn out, one is reborn elsewhere.]....

"And what is the result of kamma? The result of kamma is of three sorts, I tell you: that which arises right here & now, that which arises later [in this lifetime], and that which arises following that....

"And what is the cessation of kamma? From the cessation of contact is the cessation of kamma; and just this noble eightfold path -- right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration -- is the path of practice leading to the cessation of kamma.

"Now when a noble disciple discerns kamma in this way, the cause by which kamma comes into play in this way, the diversity of kamma in this way, the result of kamma in this way, the cessation of kamma in this way, & the path of practice leading to the cessation of kamma in this way, then he discerns this penetrative holy life as the cessation of kamma.

[AN VI.63]

A. Kamma & Causes

§ 15.
"When this is, that is. From the arising of this comes the arising of that. When this isn't, that isn't. From the stopping of this comes the stopping of that."
[AN X.92]

§ 16.
"And what is name-&-form? Feeling, perception, intention, contact, & attention: This is called name. The four great elements & the form dependent on the four great elements: This is called form. This name & this form are called name-&-form."
[SN XII.2]

§ 17.
"What do you call 'form' (rupa)? Because it is afflicted (ruppati), it is called 'form.' Afflicted with what? With cold & heat & hunger & thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles. Because it is afflicted, it is called form.
"What do you call feeling? Because it feels, it is called feeling. What does it feel? It feels pleasure, it feels pain, it feels neither-pleasure-nor-pain. Because it feels, it is called feeling.

"What do you call perception? Because it perceives, it is called perception. What does it perceive? It perceives blue, it perceives yellow, it perceives red, it perceives white. Because it perceives, it is called perception.

"What do you call fabrications? Because they fabricate fabricated things, they are called fabrications. What do they fabricate into a fabricated thing? From form-ness, they fabricate form into a fabricated thing. From feeling-ness, they fabricate feeling into a fabricated thing. From perception-hood...From fabrication-hood...From consciousness-hood, they fabricate consciousness into a fabricated thing. Because they fabricate fabricated things, they are called fabrications.

"What do you call consciousness? Because it cognizes, it is called consciousness. What does it cognize? It cognizes what is sour, bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty. Because it cognizes, it is called consciousness."

[SN XXII.79]

§ 18.
And what are fabrications? There are these six classes of intention: intention aimed at sights, sounds, smells, tastes, tactile sensations, & ideas. These are called fabrications.
[SN XXII.56]

§ 19.
Three kinds of fabrications: meritorious fabrications [ripening in pleasure], demeritorious fabrications [ripening in pain], & imperturbable fabrications [the formless states of jhana].
[DN 33]

§ 20.
"And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is wrong view.
"And what is right view? Right view, I tell you, is of two sorts: There is right view with fermentations, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right view, without fermentations, transcendent, a factor of the path.

"And what is the right view that has fermentations, sides with merit, & results in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are priests & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is the right view that has fermentations, sides with merit, & results in acquisitions."

[MN 117]

§ 21.
"And what is right view? Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress: This, monks, is called right view."

[DN 22]

B. Results

§ 22.
"These four imponderables are not to be speculated about. Whoever speculates about them would go mad & experience vexation. Which four? The Buddha-range of the Buddhas [i.e., the range of powers a Buddha develops as a result of becoming a Buddha] .... The jhana-range of one absorbed in jhana [i.e., the range of powers that one may obtain while absorbed in jhana] .... The results of kamma .... Speculation about [the first moment, purpose, etc., of] the cosmos is an imponderable that is not to be speculated about. Whoever speculates about these things would go mad & experience vexation."
[AN IV.77]

§ 23.
"What is old kamma? The eye is to be seen as old kamma, fabricated & willed, capable of being felt. The ear...The nose...The tongue...The body...The intellect is to be seen as old kamma, fabricated & willed, capable of being felt. This is called old kamma.
"And what is new kamma? Whatever kamma one does now with the body, with speech, or with the intellect. This is called new kamma."

[SN XXXV.145]

§ 24.
Moliyasivaka: "There are some priests & contemplatives who are of this doctrine, this view: Whatever an individual feels -- pleasure, pain, neither-pleasure-nor-pain -- is entirely caused by what was done before. Now what does Ven. Gotama say to that?"
The Buddha: "There are cases where some feelings arise based on bile [i.e., diseases and pains that come from a malfunction of the gall bladder]. You yourself should know how some feelings arise based on bile. Even the world is agreed on how some feelings arise based on bile. So any priests & contemplatives who are of the doctrine & view that whatever an individual feels -- pleasure, pain, neither-pleasure-nor-pain -- is entirely caused by what was done before -- slip past what they themselves know, slip past what is agreed on by the world. Therefore I say that those priests & contemplatives are wrong.

"There are cases where some feelings arise based on phlegm...based on internal winds...based on a combination of bodily humors...from the change of the seasons...from uneven ('out-of-tune') care of the body...from attacks...from the result of kamma. You yourself should know how some feelings arise from the result of kamma. Even the world is agreed on how some feelings arise from the result of kamma. So any priests & contemplatives who are of the doctrine & view that whatever an individual feels -- pleasure, pain, neither pleasure-nor-pain -- is entirely caused by what was done before -- slip past what they themselves know, slip past what is agreed on by the world. Therefore I say that those priests & contemplatives are wrong."

[SN XXXVI.21]

§ 25.
"There are, headman, some priests & contemplatives who hold a doctrine & view like this: 'All those who kill living beings experience pain & distress in the here & now. All those who take what is not given ... who engage in illicit sex ... who tell lies experience pain & distress in the here & now.'
"Now there is the case where a certain person is seen garlanded & adorned, freshly bathed & groomed, with hair & beard trimmed, enjoying the sensualities of women as if he were a king. They ask about him: 'My good man, what has this man done that he has been garlanded & adorned ... as if he were a king?' They answer: 'My good man, this man attacked the king's enemy and took his life. The king, gratified with him, rewarded him. That is why he is garlanded & adorned ... as if he were a king.'

"Then there is the case where a certain person is seen bound with a stout rope with his arms pinned tightly against his back, his head shaved bald, marched to a harsh-sounding drum from street to street, crossroads to crossroads, evicted through the south gate, and beheaded to the south of the city. They ask about him: 'My good man, what has this man done that he is bound with a stout rope ... and beheaded to the south of the city?' They answer: 'My good man, this man, an enemy of the king, has taken the life of a man or a woman. That is why the rulers, having had him seized, inflicted such a punishment upon him.'

"Now, what do you think, headman: have you ever seen or heard of such a case?"

"I have seen this, lord, have heard of it, and will hear of it (again in the future)."

"So, headman, when those priests & contemplatives who hold a doctrine and view like this say: 'All those who kill living beings experience pain & distress in the here & now,' do they speak truthfully or falsely?" -- "Falsely, lord."

"And those who babble empty falsehood: are they moral or immoral?"

"Immoral, lord."

"And those who are immoral and of evil character: are they practicing wrongly or rightly?" -- "Wrongly, lord."

"And those who are practicing wrongly: do they hold wrong view or right view?" -- "Wrong view, lord."

"And is it proper to place confidence in those who hold wrong view?"

"No, lord."

"Then, headman, there is the case where a certain person is seen garlanded & adorned ... as if he were a king. They ask about him: 'My good man, what has this man done that he has been garlanded & adorned ... as if he were a king?' They answer: 'My good man, this man attacked the king's enemy and stole a treasure. The king, gratified with him, rewarded him ....'

"Then there is the case where a certain person is seen bound with a stout rope ... and beheaded to the south of the city. They ask about him: 'My good man, what has this man done that he is bound with a stout rope ... and beheaded to the south of the city?' They answer: 'My good man, this man, an enemy of the king, has committed a theft, stealing something from a village or a forest ....'

"Then there is the case where a certain person is seen garlanded & adorned ... as if he were a king. They ask about him: 'My good man, what has this man done that he has been garlanded & adorned ... as if he were a king?' They answer: 'My good man, this man seduced the wives of the king's enemy ....'

"Then there is the case where a certain person is seen bound with a stout rope ... and beheaded to the south of the city. They ask about him: 'My good man, what has this man done that he is bound with a stout rope ... and beheaded to the south of the city?' They answer: 'My good man, this man seduced women & girls of good families ....'

"Then there is the case where a certain person is seen garlanded & adorned ... as if he were a king. They ask about him: 'My good man, what has this man done that he has been garlanded & adorned ... as if he were a king?' They answer: 'My good man, this man made the king laugh with a lie ...'

"Then there is the case where a certain person is seen bound with a stout rope ... and beheaded to the south of the city. They ask about him: 'My good man, what has this man done that he is bound with a stout rope ... and beheaded to the south of the city?' They answer: 'My good man, this man has brought the aims of a householder or a householder's son to ruin with a lie. That is why the rulers, having had him seized, inflicted such a punishment upon him.'

"Now what do you think, headman: have you ever seen or heard of such a case?"

"I have seen this, lord, have heard of it, and will hear of it (again in the future)."

"So, headman, when those priests & contemplatives who hold a doctrine & view like this, say: 'All those who tell lies experience pain & distress in the here & now,' do they speak truthfully or falsely?... Is it proper to place confidence in those who hold wrong view?" -- "No, lord."

[SN XLII.13]

§ 26.
"There are four kinds of person to be found in the world. Which four? There is the case where a certain person takes life, takes what is not given (steals), engages in illicit sex, lies, speaks divisively, speaks abusively, engages in idle chatter; is covetous, malevolent, & holds wrong views. On the break-up of the body, after death, he reappears in the plane of deprivation, the bad destination, the lower realms, in hell.
"But there is also the case where a certain person takes life...holds wrong views [yet], on the break-up of the body, after death, he reappears in the good destinations, in the heavenly world.

"And there is the case where a certain person abstains from taking life, abstains from taking what is not given...is not covetous, not malevolent, & holds right views. On the break-up of the body, after death, he reappears in the good destinations, in the heavenly world.

"But there is also the case where a certain person abstains from taking life, abstains from taking what is not given...is not covetous, not malevolent, & holds right views [yet], on the break-up of the body, after death, he reappears in the plane of deprivation, the bad destination, the lower realms, in hell....

"In the case of the person who takes life...[yet] on the break-up of the body, after death, reappears in the good destinations, in the heavenly world: either earlier he performed fine kamma that is to be felt as pleasant, or later he performed fine kamma that is to be felt as pleasant, or at the time of death he adopted & carried out right views. Because of that, on the break-up of the body, after death, he reappears in the good destinations, in the heavenly world. But as for the results of taking life...holding wrong views, he will feel them either right here & now, or later [in this lifetime], or following that....

"In the case of the person who abstains from taking life...but on the break-up of the body, after death, reappears in the plane of deprivation, the bad destination, the lower realms, in hell: either earlier he performed evil kamma that is to be felt as painful, or later he performed evil kamma that is to be felt as painful, or at the time of death he adopted & carried out wrong views. Because of that, on the break-up of the body, after death, he reappears in the plane of deprivation, the bad destination, the lower realms, in hell. But as for the results of abstaining from taking life...holding right views, he will feel them either right here & now, or later [in this lifetime], or following that....

[MN 136]