Kathavatthu 17.3.3

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .

This argument applies equally to other immoral acts—to theft, to wicked speech—lying, abuse, slander, and idle talk—to burglary, raiding, looting, highway robbery, adultery, destroying houses in village or town. It applies equally to moral acts: to giving gifts—e.g., giving the four necessaries to the religious. If any of these is done as the result of karma, and themselves produce karmic result, then you are on the horns of this dilemma: that either result-of-karma can itself produce effects which is heterodox, or any good or bad deed has no karmic result which is heterodox… .