English
(21) 1. The Chapter on the Body Born of Action 1. The First Sutta on Hell and Heaven 211. "With ten qualities, monks, one is cast into hell just as he is brought there. Which ten? Here, monks, someone is a killer of living beings, fierce, with bloody hands, intent on striking and wounding, without compassion for all living creatures. He is a taker of what is not given. Whatever is another's property, another's belongings, whether in a village or in a forest, that which is not given, considered as theft, he takes. He is a wrongdoer in sensual pleasures. Those who are protected by mother, protected by father, protected by mother and father, protected by brother, protected by sister, protected by relatives, protected by clan, protected by Dhamma, those with a husband, those liable to punishment, even those garlanded, with such he commits misconduct. He is a speaker of falsehood. Gone to an assembly, or to a company, or to a gathering of relatives, or to a guild, or to a royal court, brought forward, questioned as a witness— 'Come, good man, speak what you know'— he, not knowing, says 'I know,' or knowing, says 'I don't know,' or not seeing, says 'I see,' or seeing, says 'I don't see.' Thus, for his own sake, or for another's sake, or for some trifling gain, he knowingly speaks a lie. He is a slanderer. Having heard something here, he tells it there to cause division among these; or having heard something there, he tells it here to cause division among those. Thus, he is a divider of those who are united, or an instigator of those who are divided; he delights in division, rejoices in division, enjoys division, he speaks words that cause division. He is a speaker of harsh words. Whatever speech is rough, harsh, painful to others, abusive to others, bordering on anger, not conducive to concentration, such speech he speaks. He is a speaker of idle chatter. He speaks at the wrong time, speaks what is not factual, speaks what is not beneficial, speaks against the Dhamma, speaks against the Discipline; he speaks words that are not worth treasuring, at the wrong time, without reason, without limit, not connected with benefit. He is covetous. Whatever is another's property, another's belongings, that he covets. She is envious – ‘Oh, if only what belongs to another were mine!’ He has a malevolent mind, corrupted in his thoughts – ‘May these beings be slain, or bound, or destroyed, or perish, or not exist at all!’ He holds wrong view, having a distorted vision – ‘There is no giving, no offering, no sacrifice, no fruit or result of good and bad deeds, there is no this world, no other world, no mother, no father, no spontaneously reborn beings, there are no ascetics or brahmins in the world who are rightly gone, rightly practiced, who, having realized this world and the other world for themselves through direct knowledge, proclaim it.’ Endowed with these ten qualities, bhikkhus, he is cast into hell as if brought there. Endowed with ten qualities, bhikkhus, he is cast into heaven as if brought there. Which ten? Here, bhikkhus, someone, having abandoned the taking of life, abstains from the taking of life; he has laid aside rod and weapon, is conscientious, compassionate, and dwells with kindness for all living beings. Having abandoned taking what is not given, he abstains from taking what is not given. Whatever property or belongings of another, whether in a village or in the wilderness, he does not take it as something not given, amounting to theft. Having abandoned sexual misconduct, he abstains from sexual misconduct. He does not engage in misconduct with those who are protected by their mother... (and so on)... even those garlanded for marriage. Having abandoned false speech, he abstains from false speech. If brought before an assembly, or a council, or among relatives, or among a guild, or among royalty, and questioned as a witness – ‘Come, good man, tell what you know,’ if he does not know, he says, ‘I do not know,’ if he knows, he says, ‘I know,’ if he has not seen, he says, ‘I have not seen,’ if he has seen, he says, ‘I have seen.’ Thus, for his own sake, or for another’s sake, or for some trifling material gain, he does not knowingly speak a lie. Having abandoned divisive speech, he abstains from divisive speech. He refrains – from hearing here and telling there to cause division among these, or hearing there and telling here to cause division among those. Thus, he is a reconciler of those who are divided, and an encourager of those who are united. He delights in concord, rejoices in concord, finds joy in concord. He speaks words that promote unity. Having abandoned harsh speech, he refrains from harsh speech. That speech which is gentle, pleasing to the ear, affectionate, going to the heart, urbane, dear to many, agreeable to many, he speaks such speech. Having abandoned idle chatter, he refrains from idle chatter. He speaks at the right time, speaks what is factual, speaks what is beneficial, speaks about the Dhamma, speaks about the Vinaya. He speaks words that are worth treasuring, timely, reasoned, well-defined, and connected with benefit. He is not covetous. He does not covet another's possessions and belongings, thinking: 'Oh, if only what belongs to another were mine!' He has a mind free from ill-will, with a pure intention, thinking: 'May these beings be free from enmity, free from affliction, free from trouble, and may they live happily.' He has right view, an unperverted vision, thinking: '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 directly known this world and the other world, proclaim it.' "Endowed with these ten qualities, bhikkhus, he is, as if brought, placed in heaven." The First. 2. The Second Discourse on Hell and Heaven. 212. "Endowed with ten qualities, bhikkhus, he is, as if brought, placed in hell." "Which ten?" "Here, bhikkhus, some person is a killer of living beings, fierce, with bloody hands, intent on striking and killing, without mercy for all living creatures." "He is a taker of what is not given..." "He is a wrongdoer in sensual pleasures..." "He is a speaker of falsehood..." "He is a speaker of divisive speech..." "He is a speaker of harsh speech..." "He is a speaker of idle chatter..." ...is a babbler... is covetous... has ill will... has wrong view, a distorted vision – ‘There is no gift... (and so on)... having directly known and realized it themselves, declare it.’ Endowed with these ten qualities, monks, he is cast into hell just as if brought there. Endowed with ten qualities, monks, he is cast into heaven just as if brought there. Which ten? Here, monks, someone, abandoning the taking of life, abstains from the taking of life; he has laid down rod and weapon, is conscientious, compassionate, and dwells with sympathy for the welfare of all living beings. Abandoning taking what is not given, he abstains from taking what is not given... abandoning sexual misconduct, he abstains from sexual misconduct... abandoning false speech, he abstains from false speech... abandoning divisive speech, he abstains from divisive speech... abandoning harsh speech, he abstains from harsh speech... abandoning idle chatter, he abstains from idle chatter... he is not covetous... he has no ill will... he has right view, an undistorted vision – ‘There is gift... (and so on)... who, having directly known and realized this world and the next world themselves, declare it.’ Endowed with these ten qualities, monks, he is cast into heaven just as if brought there. The Second. 3. The Discourse on Women 213. Endowed with ten qualities, monks, a woman is cast into hell just as if brought there. Which ten? She takes life... she takes what is not given... she engages in sexual misconduct... she speaks falsely... she speaks divisively... she speaks harshly... she babbles idly... she is covetous... she has ill will... she has wrong view... Endowed with these ten qualities, monks, a woman is cast into hell just as if brought there. Endowed with ten qualities, monks, a woman is cast into heaven just as if brought there. Which ten? She abstains from taking life... (and so on)... from taking what is not given... She abstains from taking what is not given… She abstains from sexual misconduct… She abstains from false speech… She abstains from divisive speech… She abstains from harsh speech… She abstains from idle chatter… She is not covetous… She is not ill-willed… She has right view… “Endowed with these ten qualities, bhikkhus, a woman is placed in heaven as if brought there.” The Third. 4. The Discourse on the Female Lay Follower 214. “Endowed with ten qualities, bhikkhus, a female lay follower is placed in hell as if brought there. Which ten? She is a killer of living beings… …She has wrong view… Endowed with these ten qualities, bhikkhus, a female lay follower is placed in hell as if brought there. Endowed with ten qualities, bhikkhus, a female lay follower is placed in heaven as if brought there. Which ten? She abstains from killing living beings… …She has right view… Endowed with these ten qualities, bhikkhus, a female lay follower is placed in heaven as if brought there.” 5. The Discourse on the Confident 215. “Endowed with ten qualities, bhikkhus, a female lay follower lives at home without confidence. Which ten? She is a killer of living beings… She is a taker of what is not given… She is one who engages in sexual misconduct… She is a speaker of false speech… She is one who speaks divisive speech… She is one who speaks harsh speech… She is one who engages in idle chatter… She is covetous… She is ill-willed… She has wrong view…