1.
The Chapter on the Physical Body
1.
The First Discourse on Hell and Heaven
211. "Monks, one possessed of ten qualities is deposited in hell as if carried there. Which ten? Here, monks, a certain one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for all living beings.
"He is one who takes what is not given. Whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he takes.
"He engages in sexual misconduct. Those women who are protected by the mother, protected by the father, protected by both mother and father, protected by the brother, protected by the sister, protected by relatives, protected by the clan, protected by co-religionists, having an owner, under penalty, even those encircled with a garland of flowers, he commits adultery with such women.
"He is a liar. Having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you know' - he, not knowing, says 'I know,' or knowing, says 'I do not know,' or not seeing, says 'I see,' or seeing, says 'I do not see.' Thus for his own sake, or for another's sake, or for the sake of some material gain, he becomes a conscious speaker of falsehood.
"He speaks divisive speech - Having heard here, he repeats it elsewhere to divide these people, or having heard elsewhere, he repeats it here to divide those people. Thus he is one who divides those who are united, or a supporter of those who are divided, rejoicing in discord, delighting in discord, taking delight in discord, he is a speaker of words that create discord.
"He speaks harsh speech - Whatever speech is rough, harsh, hurtful to others, offensive to others, bordering on wrath, not conducive to concentration, he speaks such speech.
"He engages in idle chatter, speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is not the Teaching, speaks what is not the discipline; he speaks words not worth treasuring, at the wrong time, without reason, without limit, not connected with benefit.
"He is covetous. Whatever belongs to another, another's wealth and requisites, he covets - 'Oh, may what belongs to another be mine!'
"He has a mind of ill-will, with corrupt mental intentions - 'May these beings be killed, or bound, or annihilated, or destroyed, or may they not exist!'
"He holds wrong view, has perverted vision - 'There is not what is given, there is not what is sacrificed, there is not what is offered, there is no result and consequence of good and bad actions, there is not this world, there is not the other world, there is not mother, there is not father, there are no spontaneously reborn beings, there are not in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' Monks, one possessed of these ten qualities is deposited in hell as if carried there.
"Monks, one possessed of ten qualities is deposited in heaven as if carried there. Which ten? Here, monks, a certain one, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings.
"Having abandoned taking what is not given, he abstains from taking what is not given. Whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he does not take.
"Having abandoned sexual misconduct, he abstains from sexual misconduct. Those women who are protected by the mother, etc. even those encircled with a garland of flowers, he does not commit adultery with such women.
"Having abandoned lying, he abstains from lying. Having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you know' - he, not knowing, says 'I do not know,' or knowing, says 'I know,' or not seeing, says 'I do not see,' or seeing, says 'I see.' Thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he does not become a conscious speaker of falsehood.
"Having abandoned divisive speech, he abstains from divisive speech - having heard something here, he does not repeat it elsewhere to divide these people, or having heard something elsewhere, he does not repeat it here to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord.
"Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing to many people and agreeable to many people.
"Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching and the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal.
"He is non-covetous. Whatever belongs to another, another's wealth and requisites, he does not covet - 'Oh, may what belongs to another be mine!'
"He has a mind without ill-will, with uncorrupted mental intention - 'May these beings be free from enmity, free from affliction, free from trouble, may they look after themselves happily.'
"He holds right view, with undistorted vision - 'There is what is given, there is what is sacrificed, there is what is offered, there is fruit and result of good and bad actions, there is this world, there is the other world, there is mother, there is father, there are spontaneously reborn beings, there are in the world ascetics and brahmins who have gone the right way, who have rightly practised, who proclaim this world and the other world, having realised them by direct knowledge themselves.' Monks, one possessed of these ten qualities is deposited in heaven as if carried there." The first.
2.
The Second Discourse on Hell and Heaven
212. "Monks, one possessed of ten qualities is deposited in hell as if carried there. Which ten? Here, monks, a certain one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for all living beings.
"He is one who takes what is not given... he engages in sexual misconduct... he is a liar... he speaks divisive speech... he speaks harsh speech... he engages in idle chatter... he is covetous... he has a mind with ill-will... he holds wrong view, has perverted vision - 'There is not what is given, etc. who proclaim, having realised them by direct knowledge themselves.' Monks, one possessed of these ten qualities is deposited in hell as if carried there.
"Monks, one possessed of ten qualities is deposited in heaven as if carried there. Which ten? Here, monks, a certain one, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings.
"Having abandoned taking what is not given, he abstains from taking what is not given... having abandoned sexual misconduct, he abstains from sexual misconduct... having abandoned lying, he abstains from lying... having abandoned divisive speech, he abstains from divisive speech... having abandoned harsh speech, he abstains from harsh speech... having abandoned idle chatter, he abstains from idle chatter... he is non-covetous... he has a mind without ill-will... he holds right view, with undistorted vision - 'There is what is given, etc. who proclaim this world and the other world, having realised them by direct knowledge themselves.' Monks, one possessed of these ten qualities is deposited in heaven as if carried there." The second.
3.
The Discourse on Womankind
213. "Monks, a woman possessed of ten qualities is deposited in hell as if carried there. Which ten? One is a killer of living beings, etc. one takes what is not given... he engages in sexual misconduct... he is a liar... he speaks divisive speech... he speaks harsh speech... he engages in idle chatter... he is covetous... he has a mind with ill-will... one holds wrong view... Monks, a woman possessed of these ten qualities is deposited in hell as if carried there.
"Monks, a woman possessed of ten qualities is deposited in heaven as if carried there. Which ten? One abstains from killing living beings, etc. one abstains from taking what is not given... one abstains from sexual misconduct... one abstains from lying... one abstains from divisive speech... one abstains from harsh speech... one abstains from idle chatter... he is non-covetous... he has a mind without ill-will... one holds right view... Monks, a woman possessed of these ten qualities is deposited in heaven as if carried there." The third.
4.
The Discourse on the Female Lay Follower
214. "Monks, a female lay follower possessed of ten qualities is deposited in hell as if carried there. Which ten? She kills living beings, etc. she holds wrong views. Monks, a female lay follower possessed of these ten qualities is deposited in hell as if carried there.
"Monks, a female lay follower possessed of ten qualities is deposited in heaven as if carried there. Which ten? She abstains from killing living beings, etc. she holds right views. Monks, a female lay follower possessed of these ten qualities is deposited in heaven as if carried there." The fourth.
5.
The Discourse on Confidence
215. "Monks, a female lay follower possessed of ten qualities dwells in a house without confidence. Which ten? She kills living beings... she takes what is not given... she engages in sexual misconduct... she speaks falsehood... she speaks divisive speech... she speaks harsh speech... she engages in idle chatter... she is covetous... she has a mind of ill-will... she holds wrong views. Monks, a female lay follower possessed of these ten qualities dwells in a house without confidence.
"Monks, a female lay follower possessed of ten qualities dwells in a house with confidence. Which ten? She abstains from killing living beings... she abstains from taking what is not given... she abstains from sexual misconduct... she abstains from lying... she abstains from divisive speech... she abstains from harsh speech... she abstains from idle chatter... she is non-covetous... she has a mind without ill-will... she holds right views. Monks, a female lay follower possessed of these ten qualities dwells in a house with confidence." The fifth.
6.
The Discourse on Creeping
216. "I will teach you, monks, an exposition of the Teaching on creeping. Listen to that, pay close attention; I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"And what, monks, is the exposition of the Teaching on creeping? Beings are owners of their actions, monks, heirs to their actions, they originate from their actions, are bound to their actions, have their actions as their refuge, whatever action they do - whether good or evil - they become heirs of that.
"Here, monks, a certain one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for all living beings. He creeps along by body, creeps along by speech, creeps along by mind. His bodily action is crooked, his verbal action is crooked, his mental action is crooked, his destination is crooked, his rebirth is crooked.
"For one of crooked destination, monks, for one of crooked rebirth, I declare one of two destinations - either the hells that are exclusively painful, or the animal realm of the creeping kind. And what, monks, is that animal realm of the creeping kind? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other beings born in the animal realm creep away having seen humans. Thus indeed, monks, rebirth of a being comes from what has come to be. By what one does, by that one is reborn. Contacts touch one who has been reborn. Thus I say, monks, 'beings are heirs to their actions.'
"Here again, monks, a certain one takes what is not given... etc. he engages in sexual misconduct... he is a liar... he speaks divisive speech... he speaks harsh speech... he engages in idle chatter... he is covetous... he has a mind with ill-will... he holds wrong view, has perverted vision - 'There is not what is given, etc. who proclaim, having realised them by direct knowledge themselves.' He creeps along by body, creeps along by speech, creeps along by mind. His bodily action is crooked, his verbal action is crooked, his mental action is crooked, his destination is crooked, his rebirth is crooked.
"For one of crooked destination, monks, for one of crooked rebirth, I declare one of two destinations - either the hells that are exclusively painful, or the animal realm of the creeping kind. And what, monks, is that animal realm of the creeping kind? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other beings born in the animal realm creep away having seen humans. Thus indeed, monks, rebirth of a being comes from what has come to be; by what one does, by that one is reborn. Contacts touch one who has been reborn. Thus I say, monks, 'beings are heirs to their actions.' Beings are owners of their actions, monks, heirs to their actions, they originate from their actions, are bound to their actions, have their actions as their refuge, whatever action they do - whether good or evil - they become heirs of that.
"Here, monks, a certain one, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings. He does not creep along by body, does not creep along by speech, does not creep along by mind. His bodily action is straight, his verbal action is straight, his mental action is straight, his destination is straight, his rebirth is straight.
"For one of straight destination, monks, of straight rebirth, I declare one of two destinations - either heavens that are exclusively pleasant, or those high families - families of wealthy warriors, or families of wealthy brahmins, or families of wealthy householders - rich, of great riches, of great possessions, with abundant gold and silver, with abundant means and equipment, with abundant wealth and grain. Thus indeed, monks, rebirth of a being comes from what has come to be. By what one does, by that one is reborn. Contacts touch one who has been reborn. Thus I say, monks, 'beings are heirs to their actions.'
"Here again, monks, a certain one, having abandoned taking what is not given, abstains from taking what is not given, etc. one abstains from sexual misconduct... having abandoned lying, he abstains from lying... having abandoned divisive speech, he abstains from divisive speech... having abandoned harsh speech, he abstains from harsh speech... having abandoned idle chatter, he abstains from idle chatter... he is non-covetous... he has a mind without ill-will... he holds right view, with undistorted vision - 'There is what is given, etc. who proclaim this world and the other world, having realised them by direct knowledge themselves.' He does not creep along by body, does not creep along by speech, does not creep along by mind. His bodily action is straight, his verbal action is straight, his mental action is straight, his destination is straight, his rebirth is straight.
"For one of upright conduct, monks, for one of upright rebirth, I declare one of two destinations - either heavens that are exclusively pleasant, or those high families - families of wealthy warriors, or families of wealthy brahmins, or families of wealthy householders - rich, of great riches, of great possessions, with abundant gold and silver, with abundant means and equipment, with abundant wealth and grain. Thus indeed, monks, rebirth of a being comes from what has come to be. By what one does, by that one is reborn. Contacts touch one who has been reborn. Thus I say, monks, 'beings are heirs to their actions.'
"Beings are owners of their actions, monks, heirs to their actions, they originate from their actions, are bound to their actions, have their actions as their refuge, whatever action they do - whether good or evil - they become heirs of that. This, monks, is the exposition of the Teaching on creeping." The sixth.
7.
The First Discourse on Intentional Action
217. "I, monks, do not say there is destruction of intentional actions that have been done and accumulated without experiencing their result. And that indeed in this very life, or upon rebirth, or in some other subsequent existence. But I do not say, monks, there is making an end of suffering without experiencing the result of intentional actions that have been done and accumulated.
"Therein, monks, the threefold failure of bodily action through corruption, with unwholesome intention, has painful consequences and painful results; the fourfold failure of verbal action through corruption, with unwholesome intention, has painful consequences and painful results; the threefold failure of mental action through corruption, with unwholesome intention, has painful consequences and painful results.
"And how, monks, is the threefold failure of bodily action through corruption, with unwholesome intention, with painful consequences and painful results? Here, monks, a certain one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for all living beings.
"He is one who takes what is not given. Whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he takes.
"He engages in sexual misconduct. Those women who are protected by the mother, etc. even those encircled with a garland of flowers, he commits adultery with such women. Thus, monks, the threefold failure of bodily action through corruption, with unwholesome intention, has painful consequences and painful results.
"And how, monks, is the fourfold failure of verbal action through corruption, with unwholesome intention, with painful consequences and painful results? Here, monks, a certain one is a liar. Having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you know' - he, not knowing, says 'I know,' or knowing, says 'I do not know,' or not seeing, says 'I see,' or seeing, says 'I do not see'; thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he becomes a conscious speaker of falsehood.
"He speaks divisive speech. Having heard here, he repeats it elsewhere to divide these people, or having heard elsewhere, he repeats it here to divide those people. Thus he is one who divides those who are united, or a supporter of those who are divided, rejoicing in discord, delighting in discord, taking delight in discord, he is a speaker of words that create discord.
"He speaks harsh speech. Whatever speech is rough, harsh, hurtful to others, offensive to others, bordering on wrath, not conducive to concentration, he speaks such speech.
"He engages in idle chatter, speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is not the Teaching, speaks what is not the discipline; he speaks words not worth treasuring, at the wrong time, without reason, without limit, not connected with benefit. Thus, monks, the fourfold failure of verbal action through corruption, with unwholesome intention, has painful consequences and painful results.
"And how, monks, is the threefold failure of mental action through corruption, with unwholesome intention, with painful consequences and painful results? Here, monks, a certain one is covetous. Whatever belongs to another, another's wealth and requisites, he covets - 'Oh, may what belongs to another be mine!'
"He has a mind of ill-will, with corrupt mental intentions - 'May these beings be killed, or bound, or annihilated, or destroyed, or may they not exist!'
He holds wrong view, has perverted vision - 'There is not what is given, etc. who proclaim this world and the other world, having realised them by direct knowledge themselves.' Thus, monks, the threefold failure in mental action through corruption is unwholesome in intention, with painful consequences, with painful results.
"Because of the threefold failure in bodily action through corruption that is unwholesome in intention, monks, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell; because of the fourfold failure in verbal action through corruption that is unwholesome in intention, monks, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell; because of the threefold failure in mental action through corruption that is unwholesome in intention, monks, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"Just as, monks, an unmistakable die thrown upwards, wherever it lands, it lands firmly established; just so, monks, because of the threefold failure in bodily action through corruption that is unwholesome in intention, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell; because of the fourfold failure in verbal action through corruption that is unwholesome in intention, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell; because of the threefold failure in mental action through corruption that is unwholesome in intention, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"I do not say, monks, that there is destruction of intentional actions that have been done and accumulated without experiencing them, and that indeed either in this very life, or upon rebirth, or in some other subsequent existence. But I do not say, monks, there is making an end of suffering without experiencing the result of intentional actions that have been done and accumulated.
"Therein, monks, the threefold success in bodily action is wholesome in intention, with pleasant consequences, with pleasant results; the fourfold success in verbal action is wholesome in intention, with pleasant consequences, with pleasant results; the threefold success in mental action is wholesome in intention, with pleasant consequences, with pleasant results.
"And how, monks, is the threefold success in bodily action wholesome in intention, with pleasant consequences, with pleasant results? Here, monks, a certain one, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, he dwells concerned for the welfare of all living beings, etc.
"Having abandoned taking what is not given, he abstains from taking what is not given. Whatever belongs to another, another's wealth and requisites, whether in the village or in the forest, that which is not given, reckoned a theft, he does not take.
"Having abandoned sexual misconduct, he abstains from sexual misconduct. Those women who are protected by the mother, etc. even those encircled with a garland of flowers, he does not commit adultery with such women. Thus, monks, the threefold success in bodily action is wholesome in intention, with pleasant consequences, with pleasant results.
"And how, monks, is the fourfold success in verbal action wholesome in intention, with pleasant consequences, with pleasant results? Here, monks, a certain one, having abandoned lying, abstains from lying. Having gone to an assembly, or having gone to a company, or having gone among relatives, or having gone among a guild, or having gone among the royal court, being brought forward and questioned as a witness - 'Come, good man, tell what you know' - he, not knowing, says 'I do not know,' or knowing, says 'I know,' or not seeing, says 'I do not see,' or seeing, says 'I see'; thus for his own sake, or for another's sake, or for the sake of some trifling material gain, he does not become a conscious speaker of falsehood.
"Having abandoned divisive speech, he abstains from divisive speech - having heard something here, he does not repeat it elsewhere to divide these people, nor having heard something elsewhere does he repeat it here to divide those people. Thus he is one who reunites those who are divided, a promoter of those who are united, rejoicing in concord, delighting in concord, taking delight in concord, he is a speaker of words that create concord.
"Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, going to the heart, urbane, pleasing to many people and agreeable to many people.
"Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Teaching, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, well-defined, connected with the goal. Thus, monks, the fourfold achievement in verbal action is intentionally wholesome, yielding happiness, resulting in happiness.
"And how, monks, is the threefold achievement in mental action intentionally wholesome, yielding happiness, resulting in happiness? Here, monks, a certain one is non-covetous. Whatever belongs to another, another's wealth and requisites, he does not covet - 'Oh, may what belongs to another be mine!'
"He has a mind without ill-will, with uncorrupted mental intention - 'May these beings be free from enmity, free from affliction, free from trouble, may they look after themselves happily.'
"He holds right view, with undistorted vision - 'There is what is given, there is what is sacrificed... etc. who proclaim this world and the other world, having realised them by direct knowledge themselves.' Thus, monks, the threefold achievement in mental action is intentionally wholesome, yielding happiness, resulting in happiness.
"Because of the threefold achievement in bodily action that is intentionally wholesome, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world; because of the fourfold achievement in verbal action that is intentionally wholesome, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world; because of the threefold achievement in mental action that is intentionally wholesome, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world.
"Just as, monks, an unmistakable die thrown upwards, wherever it lands, it lands firmly established; just so, monks, because of the threefold achievement in bodily action that is intentionally wholesome, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world; because of the fourfold achievement in verbal action that is intentionally wholesome, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world; because of the threefold achievement in mental action that is intentionally wholesome, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world. I do not say, monks, that there is destruction of intentional actions that have been done and accumulated without experiencing their result. And that indeed in this very life, or upon rebirth, or in some other subsequent existence. But I do not say, monks, that there is making an end of suffering without experiencing the result of intentional actions that have been done and accumulated." The seventh.
8.
The Second Discourse on Intentional Action
218. "I do not say, monks, that there is destruction of intentional actions that have been done and accumulated without experiencing them, and that indeed either in this very life, or upon rebirth, or in some other subsequent existence. But I do not say, monks, there is making an end of suffering without experiencing the result of intentional actions that have been done and accumulated.
"Therein, monks, the threefold failure of bodily action through corruption, with unwholesome intention, has painful consequences and painful results; the fourfold failure of verbal action through corruption, with unwholesome intention, has painful consequences and painful results; the threefold failure of mental action through corruption, with unwholesome intention, has painful consequences and painful results.
"And how, monks, is the threefold failure of bodily action through corruption, with unwholesome intention, with painful consequences and painful results? Etc. Thus, monks, the threefold failure of bodily action through corruption, with unwholesome intention, has painful consequences and painful results.
"And how, monks, is the fourfold failure of verbal action through corruption, with unwholesome intention, with painful consequences and painful results? Etc. Thus, monks, the fourfold failure of verbal action through corruption, with unwholesome intention, has painful consequences and painful results.
"And how, monks, is the threefold failure of mental action through corruption, with unwholesome intention, with painful consequences and painful results? Etc. Thus, monks, the threefold failure of mental action through corruption, with unwholesome intention, has painful consequences and painful results.
"Because of the threefold failure in bodily action through corruption that is unwholesome in intention, monks, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell; because of the fourfold verbal action, etc. because of the threefold failure in mental action through corruption that is unwholesome in intention, monks, beings, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"I do not say, monks, that there is destruction of intentional actions that have been done and accumulated without experiencing them, and that indeed either in this very life, or upon rebirth, or in some other subsequent existence. But I do not say, monks, there is making an end of suffering without experiencing the result of intentional actions that have been done and accumulated.
"Therein, monks, the threefold success in bodily action is wholesome in intention, with pleasant consequences, with pleasant results; the fourfold success in verbal action is wholesome in intention, with pleasant consequences, with pleasant results; the threefold success in mental action is wholesome in intention, with pleasant consequences, with pleasant results.
"And how, monks, is the threefold success in bodily action wholesome in intention, with pleasant consequences, with pleasant results? Etc. Thus, monks, the threefold success in bodily action is wholesome in intention, with pleasant consequences, with pleasant results.
"And how, monks, is the fourfold success in verbal action wholesome in intention, with pleasant consequences, with pleasant results? Etc. Thus, monks, the fourfold success in verbal action is wholesome in intention, with pleasant consequences, with pleasant results.
"And how, monks, is the threefold success in mental action wholesome in intention, with pleasant consequences, with pleasant results? Etc. Thus, monks, the threefold success in mental action is wholesome in intention, with pleasant consequences, with pleasant results.
"Because of the threefold achievement in bodily action that is intentionally wholesome, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world; because of the fourfold success in verbal action, etc. because of the threefold achievement in mental action that is intentionally wholesome, monks, beings, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world. Etc. The eighth.
9.
The Discourse on the Physical Body
219. "I do not say, monks, that there is destruction of intentional actions that have been done and accumulated without experiencing them, and that indeed either in this very life, or upon rebirth, or in some other subsequent existence. But I do not say, monks, there is making an end of suffering without experiencing the result of intentional actions that have been done and accumulated.
"That noble disciple, monks, thus free from covetousness, free from ill-will, undeluded, fully aware, and mindful, dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will.
"He thus understands: 'Formerly my mind was limited and undeveloped, but now my mind is limitless and well developed. Whatever action done within limits does not remain there, does not persist there.'
"What do you think, monks, if from his youth this boy were to develop the liberation of mind through friendliness, would he do an evil deed?" "No, Venerable Sir."
"But for one not doing an evil deed, would he experience suffering?" "No, Venerable Sir. For one not doing an evil deed, venerable sir, from where will suffering touch him?"
"This liberation of mind through friendliness should be developed, monks, by a woman or by a man. Neither a woman, monks, nor a man can take this body and go. This mortal, monks, is one whose core is mind. He thus understands: 'Whatever evil deed was done by me before with this body born of action, all that is to be experienced here; it will not follow me.' Thus developed, monks, the liberation of mind through friendliness leads to non-returning, for a monk with wisdom here who has not penetrated to a further liberation.
"With a mind accompanied by compassion... with a mind accompanied by altruistic joy... he dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will.
"He thus understands: 'Formerly my mind was limited and undeveloped, but now my mind is limitless and well developed. Whatever action done within limits does not remain there, does not persist there.'
"What do you think, monks, if from his youth this boy were to develop the liberation of mind through equanimity, would he do an evil deed?" "No, Venerable Sir."
"But for one not doing an evil deed, would he experience suffering?" "No, Venerable Sir. For one not doing an evil deed, venerable sir, from where will suffering touch him?"
"This liberation of mind through equanimity, monks, should be developed by a woman or by a man. Neither a woman, monks, nor a man can take this body and go. This mortal, monks, is one whose core is mind. He thus understands: 'Whatever evil deed was done by me before with this body born of action, all that is to be experienced here; it will not follow me.' Thus developed, monks, the liberation of mind through equanimity leads to non-returning, for a monk with wisdom here who has not penetrated to a further liberation." The ninth.
10.
The Discourse on Unrighteous Conduct
220. Then a certain brahmin approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, that brahmin said this to the Blessed One - "What, Master Gotama, is the cause, what is the condition, by which some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell?" "Because of unrighteous conduct and uneven conduct, brahmin, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell."
"But what, Master Gotama, is the cause, what is the condition, by which some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world?" "Because of righteous conduct and even conduct, brahmin, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world."
"I do not understand in detail the meaning of what Master Gotama has spoken in brief. It would be good if Master Gotama would teach me the Teaching in such a way that I might understand in detail the meaning of what Master Gotama has spoken in brief." "If so, brahmin, listen, pay close attention; I will speak." "Yes, sir," that brahmin assented to the Blessed One. The Blessed One said this -
"Brahmin, there is threefold unrighteous conduct and uneven conduct by body; there is fourfold unrighteous conduct and uneven conduct by speech; there is threefold unrighteous conduct and uneven conduct by mind.
"And how, brahmin, is there threefold unrighteous conduct and uneven conduct by body? Etc. Thus, brahmin, there is threefold unrighteous conduct and uneven conduct by body.
"And how, brahmin, is there fourfold unrighteous conduct and uneven conduct by speech? Etc. Thus, brahmin, there is fourfold unrighteous conduct and uneven conduct by speech.
"And how, brahmin, is there threefold unrighteous conduct and uneven conduct by mind? Etc. Thus, brahmin, there is threefold unrighteous conduct and uneven conduct by mind. Thus, because of unrighteous conduct and uneven conduct, brahmin, some beings here, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell.
"Brahmin, there is threefold righteous conduct and even conduct by body; there is fourfold righteous conduct and even conduct by speech; there is threefold righteous conduct and even conduct by mind.
"And how, brahmin, is there threefold righteous conduct and even conduct by body? Etc. Thus, brahmin, there is threefold righteous conduct and even conduct by body.
"And how, brahmin, is there fourfold righteous conduct and even conduct by speech? Etc. Thus, brahmin, there is fourfold righteous conduct and even conduct by speech.
"And how, brahmin, is there threefold righteous conduct and even conduct by mind? Etc. Thus, brahmin, there is threefold righteous conduct and even conduct by mind. Thus, because of righteous conduct and even conduct, brahmin, some beings here, upon the body's collapse at death, are reborn in a fortunate realm, in a heavenly world."
"Excellent, Master Gotama, excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The tenth.
The Chapter on the Body Born of Impurity is the first.