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mind-action is corrupted. For one whose body-action is corrupted, whose speech-action is corrupted, whose mind-action is corrupted, his death is not good, his passing away is not good. Just as, householder, in a poorly thatched house, the peak is spoiled, the rafters are spoiled, the walls are spoiled; even so, householder, when the mind is corrupted, body-action is corrupted, speech-action is corrupted, mind-action is corrupted. For one whose body-action is corrupted, whose speech-action is corrupted, whose mind-action is corrupted, his death is not good, his passing away is not good. "Householder, when the mind is uncorrupted, body-action is uncorrupted, speech-action is uncorrupted, mind-action is uncorrupted. For one whose body-action is uncorrupted, whose speech-action is uncorrupted, whose mind-action is uncorrupted, his death is good, his passing away is good. Just as, householder, in a well-thatched house, the peak is unspoiled, the rafters are unspoiled, the walls are unspoiled; even so, householder, when the mind is uncorrupted, body-action is uncorrupted, speech-action is uncorrupted, mind-action is uncorrupted. For one whose body-action is uncorrupted, whose speech-action is uncorrupted, whose mind-action is uncorrupted, his death is good, his passing away is good." The Eighth. Thus it is. 9. The First Discourse on Causes Monks, these three are the causes for the arising of kamma. Which three? Greed is a cause for the arising of kamma, hatred is a cause for the arising of kamma, delusion is a cause for the arising of kamma. Monks, that kamma done out of greed, born of greed, originating from greed, arising from greed, that kamma is unwholesome, that kamma is blameworthy, that kamma has painful results. That kamma leads to the arising of kamma, that kamma does not lead to the cessation of kamma. Monks, that kamma done out of hatred, born of hatred, originating from hatred, arising from hatred, that kamma is unwholesome, that kamma is blameworthy, that kamma has painful results. That kamma leads to the arising of kamma, that kamma does not lead to the cessation of kamma. Monks, that kamma done out of delusion, born of delusion, originating from delusion, arising from delusion, that kamma is unwholesome, that kamma is blameworthy, that kamma has painful results. That kamma leads to the arising of kamma, that kamma does not lead to the cessation of kamma. Indeed, monks, these three are the causes for the arising of kamma. Monks, these three are the causes for the arising of kamma. Which three? Non-greed is a cause for the arising of kamma, non-hatred is a cause for the arising of kamma, non-delusion is a cause for the arising of kamma. Monks, that kamma done out of non-greed, born of non-greed, originating from non-greed, arising from non-greed, that kamma is wholesome, that kamma is blameless, that kamma has pleasant results. That kamma leads to the cessation of kamma, that kamma does not lead to the arising of kamma. Monks, that kamma done out of non-hatred, born of non-hatred, originating from non-hatred, arising from non-hatred, that kamma is wholesome, that kamma is blameless, that kamma has pleasant results. That kamma leads to the cessation of kamma, that kamma does not lead to the arising of kamma. Monks, that kamma done out of non-delusion, born of non-delusion, originating from non-delusion, arising from non-delusion... ...compassion, that action is wholesome, that action is blameless, that action has a pleasant result, that action leads to the cessation of kamma, that action does not lead to the accumulation of kamma. These, bhikkhus, are the three roots for the origination of kamma. The Ninth. 10. The Second Discourse on the Roots. 113. These three, bhikkhus, are the roots for the origination of kamma. Which three? In the past, bhikkhus, concerning things that are grounds for desire and lust, desire arises; in the future, bhikkhus, concerning things that are grounds for desire and lust, desire arises; in the present, bhikkhus, concerning things that are grounds for desire and lust, desire arises. And how, bhikkhus, does desire arise concerning things that are grounds for desire and lust in the past? In the past, bhikkhus, concerning things that are grounds for desire and lust, one reflects and ponders with the mind. As one reflects and ponders with the mind concerning things that are grounds for desire and lust in the past, desire arises. Having arisen desire, one is bound by those things. This, bhikkhus, I call a fetter: that mental attachment. Thus, bhikkhus, does desire arise concerning things that are grounds for desire and lust in the past. And how, bhikkhus, does desire arise concerning things that are grounds for desire and lust in the future? In the future, bhikkhus, concerning things that are grounds for desire and lust, one reflects and ponders with the mind. As one reflects and ponders with the mind concerning things that are grounds for desire and lust in the future, desire arises. Having arisen desire, one is bound by those things. This, bhikkhus, I call a fetter: that mental attachment. Thus, bhikkhus, does desire arise concerning things that are grounds for desire and lust in the future. And how, bhikkhus, does desire arise concerning things that are grounds for desire and lust in the present? In the present, bhikkhus, concerning things that are grounds for desire and lust, one reflects and ponders with the mind. As one reflects and ponders with the mind concerning things that are grounds for desire and lust in the present,... Concerning things that are grounds for desire and lust, for one who thinks and ponders with the mind, desire arises. One born of desire is bound by those things. This, bhikkhus, I call a fetter: the mind's attachment. Thus, bhikkhus, concerning present things that are grounds for desire and lust, desire arises. These, bhikkhus, are the three origins for the arising of kamma. These three, bhikkhus, are the origins for the arising of kamma. Which three? Concerning past things that are grounds for desire and lust, bhikkhus, desire does not arise; concerning future things that are grounds for desire and lust, bhikkhus, desire does not arise; concerning present things that are grounds for desire and lust, bhikkhus, desire does not arise. And how, bhikkhus, concerning past things that are grounds for desire and lust, does desire not arise? One understands the future result of past things that are grounds for desire and lust. Having known the future result, one turns away from it. Having turned away from it, having penetrated it with the mind, one sees it clearly with wisdom. Thus, bhikkhus, concerning past things that are grounds for desire and lust, desire does not arise. And how, bhikkhus, concerning future things that are grounds for desire and lust, does desire not arise? One understands the future result of future things that are grounds for desire and lust. Having known the future result, one turns away from it. Having turned away from it, having penetrated it with the mind, one sees it clearly with wisdom. Thus, bhikkhus, concerning future things that are grounds for desire and lust, desire does not arise. And how, bhikkhus, concerning present things that are grounds for desire and lust, does desire not arise? One understands the future result of present things that are grounds for desire and lust, having known the future result... Having known it, he turns it away, Having turned it away, Having penetrated with the mind, Having pierced through with wisdom, he sees. Thus indeed, monks, Concerning present things That give rise to desire and lust, Desire does not arise. These indeed, monks, Are the three origins For the arising of kamma. The Tenth. The Chapter on Enlightenment, the First. Its Summary: Before indeed, two delights, The ascetic, the weeping fifth; Unsatisfaction and two were said, And two other origins.