211 (1) Hell (1)
“Bhikkhus, possessing ten qualities, one is deposited in hell as if brought there. What ten?
(1) “Here, someone destroys life; he is murderous, bloody-handed, given to blows and violence, merciless to living beings.
(2) “He takes what is not given; he steals the wealth and property of others in the village or forest.
(3)“He engages in sexual misconduct; he has sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.
(4) “He speaks falsehood. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus he consciously speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end.
(5) “He speaks divisively. Having heard something here, he repeats it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he repeats it to these people in order to divide [them] from those. Thus he is one who divides those who are united, a creator of divisions, one who enjoys factions, rejoices in factions, delights in factions, a speaker of words that create factions.
(6) “He speaks harshly. He utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration.
(7) “He indulges in idle chatter. He speaks at an improper time, speaks falsely, speaks what is unbeneficial, speaks contrary to the Dhamma and the discipline; at an improper time he speaks such words as are worthless, unreasonable, rambling, and unbeneficial. [284]
(8)“He is full of longing. He longs for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’
(9) “He has a mind of ill will and intentions of hate thus: ‘May these beings be slain, slaughtered, cut off, destroyed, or annihilated!’
(10) “He holds wrong view and has an incorrect perspective thus: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’
“One possessing these ten qualities is deposited in hell as if brought there.
“Bhikkhus, one possessing ten qualities is deposited in heaven as if brought there. What ten?
(1)“Here, someone, having abandoned the destruction of life, abstains from the destruction of life. With the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings.
(2) “Having abandoned the taking of what is not given, he abstains from taking what is not given. He does not steal the wealth and property of others in the village or in the forest.
(3) “Having abandoned sexual misconduct, he abstains from sexual misconduct. He does not have sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.
(4) “Having abandoned false speech, he abstains from false speech. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see.’ Thus he does not consciously speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end. [285]
(5) “Having abandoned divisive speech, he abstains from divisive speech. Having heard something here, he does not repeat it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he does not repeat it to these people in order to divide [them] from those. Thus he is one who reunites those who are divided, a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord.
(6) “Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many.
(7) “Having abandoned idle chatter, he abstains from idle chatter. He speaks at a proper time, speaks truth, speaks what is beneficial, speaks on the Dhamma and the discipline; at a proper time he speaks such words as are worth recording, reasonable, succinct, and beneficial.
(8) “He is without longing. He does not long for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’
(9) “He is of good will and his intentions are free of hate thus: ‘May these beings live happily, free from enmity, affliction, and anxiety!’
(10) “He holds right view and has a correct perspective thus: ‘There is what is given, sacrificed, and offered; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’
“One possessing these ten qualities is deposited in heaven as if brought there.”
212 (2) Hell (2)
“Bhikkhus, possessing ten qualities, one is deposited in hell as if brought there. What ten?2176
(1) “Here, someone destroys life; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. (2) He takes what is not given … (3) He engages in sexual misconduct … (4) He speaks falsehood … (5) He speaks divisively … (6) He speaks harshly [286] … (7) He indulges in idle chatter … (8) He is full of longing … (9) He has a mind of ill will and intentions of hate … (10) He holds wrong view and has an incorrect perspective thus: ‘There is nothing given … there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ One possessing these ten qualities is deposited in hell as if brought there.
“Bhikkhus, one possessing ten qualities is deposited in heaven as if brought there. What ten?
(1)“Here, someone, having abandoned the destruction of life, abstains from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. (2) Having abandoned the taking of what is not given, he abstains from taking what is not given … (3) Having abandoned sexual misconduct, he abstains from sexual misconduct … (4) Having abandoned false speech, he abstains from false speech … (5) Having abandoned divisive speech, he abstains from divisive speech … (6) Having abandoned harsh speech, he abstains from harsh speech … (7) Having abandoned idle chatter, he abstains from idle chatter … (8) He is without longing … (9) He is of good will … (10) He holds right view and has a correct perspective thus: ‘There is what is given … there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ One possessing these ten qualities is deposited in heaven as if brought there.”
213 (3) Women
“Bhikkhus, possessing ten qualities, women are deposited in hell as if brought there. What ten? [287] (1) They destroy life … [as above] … and (10) hold wrong view. Possessing these ten qualities, women are deposited in hell as if brought there.
“Bhikkhus, possessing ten qualities, women are deposited in heaven as if brought there. What ten? (1) They abstain from the destruction of life … [as above] … and (10) hold right view. Possessing these ten qualities, women are deposited in heaven as if brought there.”
214 (4) Female Lay Follower
“Bhikkhus, possessing ten qualities, a female lay follower is deposited in hell as if brought there. What ten? (1) She destroys life … and (10) holds wrong view. Possessing these ten qualities, a female lay follower is deposited in hell as if brought there.
“Bhikkhus, possessing ten qualities, a female lay follower is deposited in heaven as if brought there. What ten? (1) She abstains from the destruction of life … and (10) holds right view. Possessing these ten qualities, a female lay follower is deposited in heaven as if brought there.” [288]
215 (5) Self-Confidence
“Bhikkhus, possessing ten qualities, a female lay follower dwells without self-confidence at home. What ten? (1) She destroys life … and (10) holds wrong view. Possessing these ten qualities, a female lay follower dwells without self-confidence at home.
“Bhikkhus, possessing ten qualities, a female lay follower dwells self-confident at home. What ten? (1) She abstains from the destruction of life … and (10) holds right view. Possessing these ten qualities, a female lay follower dwells self-confident at home.”
216 (6) Creeping
“Bhikkhus, I will teach you an exposition of the Dhamma on creeping.2177 Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And what, bhikkhus, is that exposition of the Dhamma on creeping? Bhikkhus, beings are the owners of their kamma, the heirs of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs. [289]
(1) “Here, someone destroys life; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. He creeps along by body, speech, and mind.2178 His bodily kamma is crooked; his verbal kamma is crooked; his mental kamma is crooked. His destination is crooked; his rebirth is crooked. But for one with a crooked destination and rebirth, I say, there is one of two destinations: either the exclusively painful hells or a species of creeping animal. And what are the species of creeping animals? The snake, the scorpion, the centipede, the mongoose, the cat, the mouse, and the owl,2179 or any other animals that creep away when they see people. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.
(2) “Someone takes what is not given … (3) … engages in sexual misconduct … (4) … speaks falsehood … (5) … speaks divisively … (6) … speaks harshly … (7) … indulges in idle chatter … (8) … is full of longing … (9) … has a mind of ill will and intentions of hate … (10) … holds wrong view and has an incorrect perspective thus: ‘There is nothing given … there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ He creeps along by body, speech, and mind. His bodily kamma is crooked … His destination is crooked; [290] his rebirth is crooked…. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.
“Bhikkhus, beings are the owners of their kamma, the heirs of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs.
(1) “Here, having abandoned the destruction of life, someone abstains from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. He does not creep along by body, speech, and mind. His bodily kamma is straight; his verbal kamma is straight; his mental kamma is straight. His destination is straight; his rebirth is straight. But for one with a straight destination and rebirth, I say, there is one of two destinations: either the exclusively pleasant heavens or eminent families, such as those of affluent khattiyas, affluent brahmins, or affluent householders, [families that are] rich, with great wealth and property, abundant gold and silver, abundant treasures and belongings, abundant wealth and grain. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.
(2) “Having abandoned the taking of what is not given, someone abstains from taking what is not given … (3) … abstains from sexual misconduct … [291] (4) … abstains from false speech … (5) … abstains from divisive speech … (6) … abstains from harsh speech … (7) … abstains from idle chatter … (8) … is without longing … (9) … is of good will … (10) … holds right view and has a correct perspective thus: ‘There is what is given … there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ He does not creep along by body, speech, and mind. His bodily kamma is straight … His destination is straight; his rebirth is straight…. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.
“Bhikkhus, beings are the owners of their kamma, the heirs of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs.
“This, bhikkhus, is that exposition of the Dhamma on creeping.” [292]
217 (7) Volitional (1)
“Bhikkhus, I do not say that there is a termination of volitional kamma2180 that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.2181
“As to this, bhikkhus, there is a threefold corruption and failure of bodily kamma,2182 arisen from unwholesome volition, having a painful outcome and result; a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result; and a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result.
“And how, bhikkhus, is there a threefold corruption and failure of bodily kamma, arisen from unwholesome volition, having a painful outcome and result?
(1) “Here, someone destroys life. He is murderous, bloody-handed, given to blows and violence, merciless to living beings.
(2) “He takes what is not given. He steals the wealth and property of others in the village or forest.
(3) “He engages in sexual misconduct. He has sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.
“It is in this way that there is a threefold corruption and failure of bodily kamma, arisen from unwholesome volition, having a painful outcome and result.
“And how, bhikkhus, is there a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result? [293]
(4) “Here, someone speaks falsehood. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see.’ Thus he consciously speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end.
(5) “He speaks divisively. Having heard something here, he repeats it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he repeats it to these people in order to divide [them] from those. Thus he is one who divides those who are united, a creator of divisions, one who enjoys factions, rejoices in factions, delights in factions, a speaker of words that create factions.
(6) “He speaks harshly. He utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration.
(7) “He indulges in idle chatter. He speaks at an improper time, speaks falsely, speaks what is unbeneficial, speaks contrary to the Dhamma and the discipline; at an improper time he speaks such words as are worthless, unreasonable, rambling, and unbeneficial.
“It is in this way that there is a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result.
“And how, bhikkhus, is there a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result?
(8) “Here, someone is full of longing. He longs for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’
(9) “He has a mind of ill will and intentions of hate thus: ‘May these beings be slain, slaughtered, cut off, destroyed, or annihilated!’
(10) “He holds wrong view and has an incorrect perspective thus: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; [294] there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’
“It is in this way that there is a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result.
“It is, bhikkhus, because of the threefold corruption and failure of bodily kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell; or it is because of the fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell; or it is because of the threefold corruption and failure of mental kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell. Just as dice, when thrown upward, will rest firmly wherever they fall,2183 so too, it is because of the threefold corruption and failure of bodily kamma … or it is because of the fourfold corruption and failure of verbal kamma … or it is because of the threefold corruption and failure of mental kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.
“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.
“As to this, bhikkhus, there is a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result; a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result; and a threefold success of mental kamma, [295] arisen from wholesome volition, having a pleasant outcome and result.
“And how, bhikkhus, is there a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result?
(1)“Here, someone, having abandoned the destruction of life, abstains from the destruction of life. With the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings.
(2) “Having abandoned the taking of what is not given, he abstains from taking what is not given. He does not steal the wealth and property of others in the village or in the forest.
(3) “Having abandoned sexual misconduct, he abstains from sexual misconduct. He does not have sexual relations with women who are protected by their mother, father, mother and father, brother, sister, or relatives; who are protected by their Dhamma; who have a husband; whose violation entails a penalty; or even with one already engaged.
“It is in this way that there is a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result.
“And how, bhikkhus, is there a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result?
(4) “Here, having abandoned false speech, someone abstains from false speech. If he is summoned to a council, to an assembly, to his relatives’ presence, to his guild, or to the court, and questioned as a witness thus: ‘So, good man, tell what you know,’ then, not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see.’ Thus he does not consciously speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end.
(5) “Having abandoned divisive speech, he abstains from divisive speech. Having heard something here, he does not repeat it elsewhere in order to divide [those people] from these; or having heard something elsewhere, he does not repeat it to these people in order to divide [them] from those. Thus he is one who reunites those who are divided, [296] a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord.
(6) “Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, and lovable, as go to the heart, are courteous, desired by many, and agreeable to many.
(7) “Having abandoned idle chatter, he abstains from idle chatter. He speaks at a proper time, speaks truth, speaks what is beneficial, speaks on the Dhamma and the discipline; at a proper time he speaks such words as are worth recording, reasonable, succinct, and beneficial.
“It is in this way that there is a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result.
“And how, bhikkhus, is there a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result?
(8) “Here, someone is without longing. He does not long for the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’
(9) “He is of good will and his intentions are free of hate thus: ‘May these beings live happily, free from enmity, affliction, and anxiety!’
(10) “He holds right view and has a correct perspective thus: ‘There is what is given, sacrificed, and offered; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings spontaneously reborn; there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’
“It is in this way that there is a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result.
“It is, bhikkhus, because of the threefold success of bodily kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world; or it is because of the fourfold success of verbal kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world; or it is because of the threefold success of mental kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world. Just as dice, when thrown upward, will rest firmly wherever they fall, so too, it is because of the threefold success of bodily kamma … [297] … or it is because of the fourfold success of verbal kamma … or it is because of the threefold success of mental kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.
“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kammas that have been done and accumulated.”
218 (8) Volitional (2)2184
“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.
“As to this, bhikkhus, there is a threefold corruption and failure of bodily kamma, arisen from unwholesome volition, having a painful outcome and result; a fourfold corruption and failure of verbal kamma, arisen from unwholesome volition, having a painful outcome and result; and a threefold corruption and failure of mental kamma, arisen from unwholesome volition, having a painful outcome and result.
(1)–(10) “And how, bhikkhus, is there a threefold corruption and failure of bodily kamma … a fourfold corruption and failure of verbal kamma … [298] … a threefold corruption and failure of mental kamma? … [all as in 10:217] … having a painful outcome and result.
“It is, bhikkhus, because of the threefold corruption and failure of bodily kamma, arisen from unwholesome volition … or it is because of the fourfold corruption and failure of verbal kamma, arisen from unwholesome volition … or it is because of the threefold corruption and failure of mental kamma, arisen from unwholesome volition, that with the breakup of the body, after death, beings are reborn in the plane of misery, in a bad destination, in the lower world, in hell.
“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.
“As to this, bhikkhus, there is a threefold success of bodily kamma, arisen from wholesome volition, having a pleasant outcome and result. There is a fourfold success of verbal kamma, arisen from wholesome volition, having a pleasant outcome and result. There is a threefold success of mental kamma, arisen from wholesome volition, having a pleasant outcome and result.
(1)–(10) “And how, bhikkhus, is there a threefold success of bodily kamma … a fourfold success of verbal kamma … [299] … a threefold success of mental kamma? … [all as in 10:217] … having a painful outcome and result.
“It is, bhikkhus, because of the threefold success of bodily kamma … or it is because of the fourfold success of verbal kamma … or it is because of the threefold success of mental kamma, arisen from wholesome volition, that with the breakup of the body, after death, beings are reborn in a good destination, in a heavenly world.
“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.”
219 (9) The Deed-Born Body
“Bhikkhus, I do not say that there is a termination of volitional kamma that has been done and accumulated so long as one has not experienced [its results], and that may be in this very life, or in the [next] rebirth, or on some subsequent occasion. But I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.2185
“This noble disciple, bhikkhus, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He understands thus: ‘Previously, my mind was limited and undeveloped, but now it is measureless and well developed. No measurable kamma remains or persists there.’2186 [300]
“What do you think, bhikkhus, if a youth were to develop the liberation of mind by loving-kindness from his childhood on, would he do a bad deed?”2187
“No, Bhante.”
“Could suffering affect him if he does no bad deed?” “No, Bhante. For on what account could suffering affect one who does no bad deed?”2188
“A woman or a man should develop this liberation of mind by loving-kindness. A woman or a man cannot take this body with them when they go. Mortals have mind as their core.2189
“[The noble disciple] understands: ‘Whatever bad deed I did here in the past with this deed-born body2190 is all to be experienced here. It will not follow along.’2191 When the liberation of mind by loving-kindness has been developed in this way, it leads to non-returning for a wise bhikkhu here2192 who does not penetrate to a further liberation.2193
“This noble disciple, bhikkhus, who is thus devoid of longing, devoid of ill will, unconfused, clearly comprehending, ever mindful, dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He understands thus: ‘Previously, my mind was limited and undeveloped, but now it is measureless and well developed. No measurable [301] kamma remains or persists there.’
“What do you think, bhikkhus, if a youth would develop the liberation of mind by equanimity, from his childhood on, would he do a bad deed?”
“No, Bhante.”
“Could suffering affect him if he does no bad deed?”
“No, Bhante. For on what account could suffering affect one who does no bad deed?”
“A woman or a man should develop this liberation of mind by equanimity. A woman or a man cannot take this body with them when they go. Mortals have mind as their core.
“[The noble disciple] understands: ‘Whatever bad deed I did here in the past with this deed-born body is all to be experienced here. It will not follow along.’ When the liberation of mind by equanimity has been developed in this way, it leads to non-returning for a wise bhikkhu here who does not penetrate to a further liberation.”
220 (10) Conduct Contrary to the Dhamma
Then a certain brahmin approached the Blessed One and exchanged greetings with him. When they had exchanged greetings and cordial talk, he sat down to one side and said to the Blessed One:
“Master Gotama, why is it that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell?”
“It is, brahmin, because of unrighteous conduct, conduct contrary to the Dhamma, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell.
“Master Gotama, why is it that some beings here, [302] with the breakup of the body, after death, are reborn in a good destination, in a heavenly world?”
“It is, brahmin, because of righteous conduct, conduct in accordance with the Dhamma, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”
“I do not understand in detail the meaning of Master Gotama’s statement that he has spoken in brief. Please let Master Gotama teach me the Dhamma in such a way that I might understand the meaning in detail.”
“Well then, brahmin, listen and attend closely. I will speak.”
“Yes, sir,” that brahmin replied. The Blessed One said this:
“Brahmin, unrighteous conduct, conduct contrary to the Dhamma, is threefold by way of the body, fourfold by way of speech, and threefold by way of the mind.
“And how, brahmin, is unrighteous conduct, conduct contrary to the Dhamma, threefold by way of the body? … [here and below, the explanations are as in 10:217] … It is in this way that unrighteous conduct, conduct contrary to the Dhamma, is threefold by way of the mind.
“It is, brahmin, because of such unrighteous conduct, conduct contrary to the Dhamma, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, in a bad destination, in the lower world, in hell.
“Brahmin, righteous conduct, conduct in accordance with the Dhamma, is threefold by way of the body, fourfold by way of speech, and threefold by way of the mind.
“And how, brahmin, is righteous conduct, conduct in accordance with the Dhamma, threefold by way of the body? … [303] … It is in this way that righteous conduct, conduct in accordance with the Dhamma, is threefold by way of the mind.
“It is, brahmin, because of such righteous conduct, conduct in accordance with the Dhamma, that some beings here, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.
“Excellent, Master Gotama! … Let Master Gotama accept me as a lay follower who from today has gone for refuge for life.”
2176 Except for the abridgment I do not detect any difference between this sutta and the previous one. I have translated the text just as it is, additionally abridging only the descriptions of wrong view and right view. None of the editions says anything about this. Mp does not comment on the first five suttas in this vagga, stating that their meaning is clear.
2177 Saṃsappanīyapariyāyaṃ vo bhikkhave dhammapariyāyaṃ desessāmi. Mp: “An exposition of the Dhamma that has ‘creeping’ as its subject matter.”
2178 Mp: “In doing that action he creeps forward, creeps around, wriggles around.”
2179 Ulūkā. The owl may have been included here because it operates furtively. The Chinese counterpart at T I 273c27–28 mentions only four animals: the snake, the mouse, the cat, and the fox.
2180 The text has the genitive plural sañcetanikānaṃ kammānaṃ. Out of deference to established English usage, I have used the singular “kamma.” In view of the fact that kamma is by definition volitional (cetanā ‘haṃ bhikkhave kammaṃ vadāmi), “volitional kamma” sounds redundant, but I follow the Pāli. Apparently the text is playing off two meanings of kamma, the literal meaning of “deed, action” and the extended meaning of a deed with the capacity to produce ethically determined fruits. The former meaning, perhaps, is accentuated by kata, “done,” the latter by upacita, “accumulated, stored up” as well as by the reference to the time periods when it can ripen.
2181 On the threefold ripening of kamma, see pp. 1639–40, note 372. The Buddha’s statement that there is no termination of volitional kamma so long as one has not experienced its results seems to contradict one of the main premises of his teaching, namely, that to attain liberation—” to make an end of suffering”—one need not experience the results of all the kamma one has accumulated in the past. This tenet (at least according to the Nikāyas) was proposed by the Jains, as stated at MN 14.17, I 92,35–93,10; MN 101.10, II 218,1–12. However, since the cycle of rebirths is “without discoverable beginning” (anamatagga saṃsāra), and in this long stretch we have all accumulated an immensity of kamma, it would virtually require infinite time to exhaust such kamma by experiencing its results. The Buddha taught that the key to liberation was not the eradication of past kamma (whether by experiencing its results or by austerities) but the elimination of the defilements. Arahants, by terminating the defilements, extinguish the potential for ripening of all their past kamma beyond the residue that might ripen in their final life. Mp explains the text’s statement as having an implicit meaning: “This is intended to show that as long as saṃsāra continues, if there is kamma that has acquired the capacity to ripen (paṭiladdhavipākārahakamma) ‘there is no place on earth where one might escape an evil deed’” (the citation, na vijjati so jagatippadeso, yatthaṭṭhito mucceyya pāpakammā, is from Dhp 127). The point, in other words, is not that all kamma created will have to ripen, but that any kamma created and accumulated retains the potential to ripen as long as one wanders on in the cycle of rebirths.
A Chinese parallel of 10:219, MĀ 15 (T I 437b24–438b11), opens with a similar declaration as 10:217. The statement (at T I 437b26– 28) reads in translation: “If one has done a past kamma, I say that one must experience its result: one experiences it either in the present life or in a future life. But if one has not done a past kamma, I say that one will not experience its result” (
). The Chinese parallel offers only two alternatives for the time of ripening and lacks anything corresponding to the problematic assertion, “I do not say that there is making an end of suffering so long as one has not experienced [the results of] volitional kamma that has been done and accumulated.”
2182 Kāyakammantasandosabyāpatti. Mp glosses as “a fault consisting in bodily action” (kāyakammantasaṅkhātā vipatti). Apparently, Mp understands sandosa and byāpatti to convey the same meaning, glossed by vipatti, but I take the compound to be a dvanda: “corruption and failure.”
2183 See p. 1672, note 582.
2184 Apparently this version differs from 10:217 only by abridging the expository sections and by omitting the simile of the dice.
2185 Although the text of the sutta (in the three editions) does not include a peyyāla here, indicating an elision, it was probably right here that the sutta originally included the passage on the ten courses of kamma (as in the preceding two suttas). Only in this way would its inclusion in the Tens make sense. Further, the transition to sa kho so … ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho in the next paragraph, with the reference to a definite subject, implies that it had been preceded by a passage that already spoke about the noble disciple. We find the full passage, in fact, in the Chinese parallel, MĀ 15, which is a synthesis of 10:217–18 and the present sutta.
The structure of MĀ 15 is as follows: Following the opening statement, the Buddha defines the ten kinds of unwholesome kamma of body, speech, and mind. He then says that an instructed noble disciple discards the threefold unwholesome types of kamma (bodily, verbal, and mental) and cultivates the threefold wholesome types. At this point “that instructed noble disciple” (
), possessing such energy and virtue, has purified his kamma of body, speech, and mind. He is without anger and hostility, has dispelled drowsiness, eliminated restlessness and arrogance, abandoned doubt, and gone beyond conceit. He is mindful, possesses clear comprehension, and is unconfused. He then pervades the ten directions and the entire world with a mind of loving-kindness and the other three immeasurables.
2186 Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Mp identifies “measurable kamma” with sense-sphere kamma (kāmāvacarakamma), that is, kamma due to produce its results in the sense sphere. Since the disciple being described is presumably a non-returner (or one bound to become a non-returner), he or she will take rebirth in the form realm and never again descend to the sense sphere. Thus the sense-sphere kamma cannot find an opportunity to ripen.
2187 As pointed out earlier, the Pāli word kamma bears two senses often difficult to distinguish: the etymological sense, simply an action or deed, and the soteriological sense, a deed considered as a moral force that can bring retributive consequences. It is strange that the text says unequivocally that one who develops the liberation of mind by loving-kindness can do no bad deed. It seems to me that although such a person might not commit bad deeds motivated by hatred and ill will, they could still do bad deeds, even minor ones, motivated by greed and delusion.
2188 This statement, too, seems counterintuitive. Those who do no bad deeds in this life certainly can suffer the kammic effects of bad deeds done in previous lives. Thus Moggallāna was assassinated and the Buddha himself was badly injured by a sharp stone that broke off from the boulder hurled at him by Devadatta. Virtuous people who are not arahants might also undergo psychological suffering, and not merely physical pain, as a consequence of undesirable situations. For example, Ānanda, a virtuous monk, felt grief and worry when the Buddha fell ill and Visākhā, a stream-enterer, lamented the death of her grandchild.
2189 Cittantaro ayaṃ bhikkhave macco. Mp: “They have mind as their cause, or their interior is due to mind (cittakāraṇo, atha vā citten’eva antariko). For with the mind at rebirth that follows without interval the mind at death, one becomes a deva, a hell-being, or an animal.”
2190 Karajakāya. I translate the expression literally but it may imply much the same thing as such English expressions as “this mortal body” or “this corporeal body.” DOP sv kara, says: “A body produced by action, the physical body.” SN 12:37, II 65,1, speaks of the body as “old kamma” (purāṇamidaṃ … kammaṃ). The Chinese parallel has nothing that corresponds to this term.
2191 Mp: “By means of loving-kindness, the feeling that would have been experienced upon rebirth is cut off, and thus it does not follow one along. This is the reflection of a noble person who is a stream-enterer or a once-returner.” Presumably, the bad kamma is all to be experienced here (sabbaṃ taṃ idha vedanīyaṃ), in this life, and will not follow along (na taṃ anugaṃ bhavissati) because his next rebirth will be in the form realm, where there is no painful experience, and he will attain nibbāna in the form realm without returning to this world.
2192 Idha paññassa bhikkhuno uttariṃ vimuttiṃ appaṭivijjhato. Mp: “A wise bhikkhu here: The wisdom in this teaching is called ‘wisdom here.’ The meaning [of a wise one here] is a noble disciple who is settled in the noble wisdom that pertains to the teaching” (imasmiṃ sāsane paññā idhapaññā nāma, sāsanacaritāya ariyapaññāya ṭhitassa ariyasāvakassā ti attho).
2193 Mp calls this the state of a “jhāna non-returner” (jhānānāgāmitā). Such persons have realized the lower two fruits and attained the jhānas, but have not yet really reached the stage of non-returner. By the karmic power of their jhānas they will be reborn in the form realm, where they will attain the higher two paths and fruits without ever returning to the sense sphere; thus they are called “jhāna non-returners.” The “further liberation” (uttariṃ vimutti) is arahantship. See too p. 1664, note 539.