English
‘May these beings be free from enmity, free from affliction, free from trouble, and maintain themselves in happiness!’ ‘‘And he has right view, an undistorted vision. ‘There is... There is what is given, there is what is offered, there is what is sacrificed; there is fruit and result of good and bad deeds; there is this world, there is the other world; there is mother, there is father; there are spontaneously arisen beings; there are in the world ascetics and brahmins who are rightly gone, rightly practiced, who having themselves realized and experienced this world and the other world, declare it. Thus, householders, there is a threefold righteous and even conduct by mind. Because of such righteous and even conduct, householders, some beings, with the breaking up of the body, after death, reappear in a good destination, a heavenly world. If, householders, a righteous and even-minded practitioner should wish: ‘Oh, may I, with the breaking up of the body, after death, reappear in companionship with great wealthy Khattiyas!’ This possibility exists, that he, with the breaking up of the body, after death, will reappear in companionship with great wealthy Khattiyas. Why is that? Because he is a righteous and even-minded practitioner. If, householders, a righteous and even-minded practitioner should wish: ‘Oh, may I, with the breaking up of the body, after death, reappear in companionship with great wealthy Brahmins… or great wealthy Householders!’ This possibility exists, that he, with the breaking up of the body, after death, will reappear in companionship with great wealthy Householders. Why is that? Because he is a righteous and even-minded practitioner. If, householders, a righteous and even-minded practitioner should wish: ‘Oh, may I, with the breaking up of the body, after death, reappear in companionship with the Devas of the Four Great Kings!’ This possibility exists, that he, with the breaking up of the body, after death, will reappear in companionship with the Devas of the Four Great Kings. Why is that? Because he is a righteous and even-minded practitioner. If, householders, a righteous and even-minded practitioner should wish: ‘Oh, may I, with the breaking up of the body, after death, reappear in companionship with the Tāvatiṃsa Devas… or the Yāma Devas… or the Tusita Devas… or the Nimmānaratī Devas… or the Paranimmitavasavattī Devas!’ ...into companionship with the Brahmā-group deities. This is indeed possible, that after the breaking up of the body, after death, he may be reborn into companionship with the Brahmā-group deities. For what reason? Because he is one who lives by the Dhamma, who lives righteously. If, householders, a person living by the Dhamma, living righteously, should wish – ‘Oh, may I, after the breaking up of the body, after death, be reborn into companionship with the Ābhā deities!’ This is indeed possible, that after the breaking up of the body, after death, he may be reborn into companionship with the Ābhā deities. For what reason? Because he is one who lives by the Dhamma, who lives righteously. If, householders, a person living by the Dhamma, living righteously, should wish – ‘Oh, may I, after the breaking up of the body, after death, be reborn into companionship with the deities of Limited Radiance... ...the deities of Immeasurable Radiance... ...the deities of Streaming Radiance... ...the deities of Limited Glory... ...the deities of Immeasurable Glory... ...the deities of Resplendent Glory... ...the Vehapphala deities... ...the Avihā deities... ...the Atappā deities... ...the Sudassā deities... ...the Sudassī deities... ...the Akaniṭṭhā deities... ...the deities who have attained the base of infinite space... ...the deities who have attained the base of infinite consciousness... ...the deities who have attained the base of nothingness... ...the deities who have attained the base of neither perception nor non-perception, into companionship!’ This is indeed possible, that after the breaking up of the body, after death, he may be reborn into companionship with the deities who have attained the base of neither perception nor non-perception. For what reason? Because he is one who lives by the Dhamma, who lives righteously. If, householders, a person living by the Dhamma, living righteously, should wish – ‘Oh, may I, through the destruction of the taints, by my own direct knowledge, here and now, realize and abide in the taintless liberation of mind and liberation by wisdom!’ This is indeed possible, that through the destruction of the taints, he may, by his own direct knowledge, here and now, realize and abide in the taintless liberation of mind and liberation by wisdom. For what reason? Because he is one who lives by the Dhamma, who lives righteously. Thus spoken, the Saleyyaka brahmins and householders said to the Blessed One: "Excellent, good Gotama! Excellent, good Gotama! Just as, good Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness, so that those with eyes might see forms. Even so has the Dhamma been made clear by good Gotama in many ways. We go for refuge to good Gotama, and to the Dhamma, and to the Sangha of bhikkhus. May good Gotama remember us as lay followers, who have gone for refuge from this day forth, as long as life lasts." The Saleyyaka Sutta, the first, is finished. 2. The Verañjaka Sutta Thus have I heard: On one occasion the Blessed One was staying at Savatthi, in Jeta's Grove, Anathapindika's Park. Now at that time, the Verañjaka brahmins and householders were residing in Savatthi for some business. The Verañjaka brahmins and householders heard: "Indeed, good sirs, the recluse Gotama, a Sakyan son, gone forth from the Sakyan clan, is staying at Savatthi, in Jeta's Grove, Anathapindika's Park. And concerning that good Gotama, such a good report has spread: 'He is indeed the Blessed One, Arahant, Perfectly Self-Awakened, accomplished in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Awakened One, the Blessed One. He, having directly known and realized this world with its devas, Māras, and Brahmās, with its recluses and brahmins, its generation with devas and humans, proclaims it. He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he proclaims the entirely complete and purified holy life.' It is good indeed to see such Arahants." Then the Verañjaka brahmins and householders approached the Blessed One; having approached, some bowed to the Blessed One and sat down to one side; some Some exchanged greetings with the Blessed One, and having concluded their courteous and memorable talk, sat down to one side. Some, having saluted the Blessed One with joined palms, sat down to one side. Some, having announced their name and clan to the Blessed One, sat down to one side. Some, remaining silent, sat down to one side. Seated to one side, the householders of Verañjā said to the Blessed One: “What, good Gotama, is the reason, what is the cause, whereby some beings here, with the breaking up of the body, after death, are reborn in a state of woe, a bad destination, a lower realm, hell? And what, good Gotama, is the reason, what is the cause, whereby some beings here, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world?” “Due to unrighteous conduct, due to unprincipled conduct, householders, some beings here, with the breaking up of the body, after death, are reborn in a state of woe, a bad destination, a lower realm, hell. Due to righteous conduct, due to principled conduct, householders, some beings here, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world.” “We do not understand the meaning of this brief statement of the good Gotama, whose meaning has not been expounded in detail. It would be good if the good Gotama would teach the Dhamma in such a way that we might understand the meaning of this brief statement of the good Gotama, whose meaning has not been expounded in detail.” “Then, householders, listen carefully, pay close attention, I shall speak.” “Yes, good sir,” the householders of Verañjā replied to the Blessed One. The Blessed One said this: “There are three ways, householders, in which one is unrighteous in bodily conduct, unprincipled in bodily conduct. There are four ways in which one is unrighteous in verbal conduct, unprincipled in verbal conduct. There are three ways in which one is unrighteous in mental conduct, unprincipled in mental conduct. And how, householders, is one unrighteous in bodily conduct, unprincipled in bodily conduct, in three ways? Here, householders, someone takes life, He takes life. Fierce, with bloodied hands, given to striking and wounding, without compassion for living beings. And he is one who takes what is not given. Whatever is another's, another's property and belongings... that, not given, he takes, considering it theft. And he is one who misconducts himself in sensual pleasures. Those who are protected by their mother... with such women, he engages in sexual misconduct. Thus, householders, in three ways he is unrighteous in bodily conduct, uneven in bodily conduct. And how, householders, is he unrighteous in speech, uneven in speech, in four ways? Here, householders, someone is a liar. Whether in an assembly... he speaks a deliberate lie. And he is a slanderer. Having heard here, he tells there... he speaks words that cause division. And he is one of harsh speech. That speech which is abusive, harsh... he speaks such speech. And he is a frivolous talker. Speaking at the wrong time... endless, unconnected with benefit. Thus, householders, in four ways he is unrighteous in speech, uneven in speech. And how, householders, is he unrighteous in mind,