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(9) 4. The Chapter on the Immovable 1. Discourse on Killing Living Beings 81. "By four qualities, monks, endowed, one is cast into hell as if brought there. Which four? One is a killer of living beings, one is a taker of what is not given, one is a wrongdoer in sensual pleasures, one is a speaker of falsehood – By these four qualities, monks, endowed, one is cast into hell as if brought there. "By four qualities, monks, endowed, one is cast into heaven as if brought there. Which four? One abstains from killing living beings, one abstains from taking what is not given, one abstains from wrong conduct in sensual pleasures, one abstains from speaking falsehood – By these four qualities, monks, endowed, one is cast into heaven as if brought there." The First. 2. Discourse on Falsehood 82. "By four qualities, monks, endowed, one is cast into hell as if brought there. Which four? One is a speaker of falsehood, one is a slanderer, one is a harsh speaker, one is a frivolous talker – By these four qualities, monks, endowed, one is cast into hell as if brought there. "By four qualities, monks, endowed, one is cast into heaven as if brought there. Which four? One abstains from speaking falsehood, one abstains from slanderous speech, one abstains from harsh speech, one abstains from frivolous talk – By these four qualities, monks, endowed, one is cast into heaven as if brought there." The Second. 3. Discourse on One Deserving Dispraise 83. "By four qualities, monks, endowed, one is cast into hell as if brought there. Which four? Without investigating or examining, one speaks praise of one who deserves dispraise; without investigating or examining, one speaks dispraise of one who deserves praise; without investigating or examining, one shows approval in a matter that does not inspire approval; without investigating or examining, one shows disapproval in a matter that inspires approval – By these four qualities, monks, endowed..." Endowed, just as brought, so is he cast into hell. Endowed with four qualities, monks, just as brought, so is he cast into heaven. Which four? Having investigated and examined, he speaks dispraise of one deserving dispraise. Having investigated and examined, he speaks praise of one deserving praise. Having investigated and examined, he shows disapproval in a place of disapproval. Having investigated and examined, he shows approval in a place of approval. With these four qualities, monks, just as brought, so is he cast into heaven. The Third. 4. On Devotion to Anger 84. Endowed with four qualities, monks, just as brought, so is he cast into hell. Which four? He is devoted to anger, not to the True Dhamma. He is devoted to denigration, not to the True Dhamma. He is devoted to gain, not to the True Dhamma. He is devoted to honor, not to the True Dhamma. With these four qualities, monks, just as brought, so is he cast into hell. Endowed with four qualities, monks, just as brought, so is he cast into heaven. Which four? He is devoted to the True Dhamma, not to anger. He is devoted to the True Dhamma, not to denigration. He is devoted to the True Dhamma, not to gain. He is devoted to the True Dhamma, not to honor. With these four qualities, monks, just as brought, so is he cast into heaven. The Fourth. 5. On Darkness to Darkness 85. These four persons, monks, are present, existing in the world. Which four? Darkness to darkness-bound. Darkness to light-bound. Light to darkness-bound. Light to light-bound. And how, monks, is a person darkness to darkness-bound? Here, monks, a certain person is reborn in a low family – a family of outcasts, or a family of bamboo workers, or a family of hunters, or a family of cart-makers, or a family of scavengers, poor, with little food and drink, living with difficulty. where with difficulty food and clothing are obtained. And he is ugly, unsightly, deformed, greatly afflicted, blind or crippled or lame or paralyzed, not obtaining food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, lamps. He performs bad conduct by body, performs bad conduct by speech, performs bad conduct by mind. Having performed bad conduct by body, having performed bad conduct by speech, having performed bad conduct by mind, with the breaking up of the body, after death, he reappears in a state of woe, a bad destination, a downfall, hell. Thus, monks, a person is darkness, bound for darkness. And how, monks, is a person darkness, bound for light? Here, monks, a certain person is reborn in a low family – in a family of outcastes, or bamboo-workers, or hunters, or cart-makers, or scavengers, poor, with little food and drink, living with difficulty, where with difficulty food and clothing are obtained; and he is ugly, unsightly, deformed, greatly afflicted, blind or crippled or lame or paralyzed, not obtaining food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, dwellings, lamps. He performs good conduct by body, performs good conduct by speech, performs good conduct by mind. Having performed good conduct by body, having performed good conduct by speech, having performed good conduct by mind, with the breaking up of the body, after death, he reappears in a good destination, a heavenly world. Thus, monks, a person is darkness, bound for light. And how, monks, is a person light, bound for darkness? Here, monks, a certain person is reborn in a high family – in a wealthy Khattiya family, or a wealthy Brahmana family, or a wealthy householder family, rich, with great wealth, with great possessions, with abundant gold and silver, with abundant means, with abundant grain and wealth; and he is handsome, good-looking, pleasing, endowed with supreme beauty of complexion, obtaining an of food, of drink, of clothing, of vehicles, of garlands, perfumes, and ointments, of beds, dwellings, and lamps. He performs bad conduct by body, he performs bad conduct by speech, he performs bad conduct by mind. Having performed bad conduct by body, having performed bad conduct by speech, having performed bad conduct by mind, with the breaking up of the body, after death, he reappears in a state of deprivation, a bad destination, a downfall, hell. Thus, monks, a person is a light, but with a bad destination. “And how, monks, is a person a light, with a good destination? Here, monks, a certain person is reborn in a high family— in a family of wealthy Khattiyas, or a family of wealthy Brahmins, or a family of wealthy householders; wealthy, with great riches, with great possessions, with abundant gold and silver, with abundant means and equipment, with abundant grain and and wealth; and he is handsome, good-looking, pleasing, endowed with supreme beauty of complexion, and he is a recipient of food, of drink, of clothing, of vehicles, of garlands, perfumes, and ointments, of beds, dwellings, and lamps. He performs good conduct by body, he performs good conduct by speech, he performs good conduct by mind. Having performed good conduct by body, having performed good conduct by speech, having performed good conduct by mind, with the breaking up of the body, after death, he reappears in a good destination, a heavenly world. Thus, monks, a person is a light, with a good destination. These, monks, are the four persons existing, found in the world.” The Fifth. 6. The Sutta on the Bent and the Bent “These four persons, monks, are existing, found in the world. Which four? The bent-bent, the bent-upright, the upright-bent, the upright-upright. These, monks, are the four persons existing, found in the world.” The Sixth. 7. The Sutta on the Son “These four persons, monks, are existing, found in the world. Which four? The immovable ascetic, the lotus-ascetic, the water-lily-ascetic, the delicate ascetic among ascetics. “And how, monks, How is a person an unshakeable recluse? Here, bhikkhus, a bhikkhu is a trainee, on the way; dwelling, aspiring for the unsurpassed security from bondage. Just as, bhikkhus, the eldest son of an anointed khattiya king, though not yet consecrated, is destined for consecration, unshakeable; even so, bhikkhus, a bhikkhu is a trainee, on the way, dwelling, aspiring for the unsurpassed security from bondage. Thus, bhikkhus, a person is an unshakeable recluse. And how, bhikkhus, is a person a lotus-like recluse? Here, bhikkhus, a bhikkhu, through the destruction of the taints, enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life, but does not dwell having touched the eight liberations with the body. Thus, bhikkhus, a person is a lotus-like recluse. And how, bhikkhus, is a person a water-lily-like recluse? Here, bhikkhus, a bhikkhu, through the destruction of the taints, enters and dwells in the taintless liberation of mind, liberation by wisdom, having realized it for himself with direct knowledge in this very life, and dwells having touched the eight liberations with the body. Thus, bhikkhus, a person is a water-lily-like recluse. And how, bhikkhus, is a person a delicate recluse among recluses? Here, bhikkhus, a bhikkhu mostly uses robes when asked, rarely when not asked; mostly uses almsfood when asked, rarely when not asked; mostly uses lodging when asked, rarely when not asked; mostly uses requisites for the sick and medicine when asked, rarely when not asked. And with those fellow practitioners with whom he dwells, they mostly treat him with pleasing bodily actions, rarely with unpleasing ones; mostly treat him with pleasing verbal actions, rarely with unpleasing ones; mostly with pleasing they act with mental deeds, little with unpleasant ones; they offer mostly pleasant gifts, little unpleasant ones. And those feelings, whether arisen from bile, or arisen from phlegm, or arisen from wind, or from a combination, or born of seasonal change, or born of improper care, or from assault, or born of kamma's ripening,