English
'May these beings be slain, or bound, or destroyed, or perish, or not exist!' He has wrong view, a perverted outlook – 'There is no giving... and so on... those who, having directly known and realized this world and the other world themselves, declare them.' Thus, monks, these three kinds of mental misconduct, born of unwholesome intention, lead to suffering, result in suffering. Because of three kinds of bodily misconduct, born of unwholesome intention, monks, beings, at the breaking up of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, hell; or because of four kinds of verbal misconduct, born of unwholesome intention, monks, beings, at the breaking up of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, hell; or because of three kinds of mental misconduct... or due to unwholesome volitional acts of mental misconduct, monks, beings, after the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, hell. "Just as, monks, an unblemished gem, thrown upwards, wherever it lands, it lands well-placed. Even so, monks, due to unwholesome volitional acts of three kinds of bodily misconduct, beings, after the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, hell. Due to unwholesome volitional acts of four kinds of verbal misconduct, beings, after the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, hell. Due to unwholesome volitional acts of three kinds of mental misconduct, beings, after the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, hell." "I do not say, monks, that volitional actions, done and accumulated, come to an end without being experienced. That may arise in this very life, or in some other state. Nor do I say, monks, that an end of suffering is made without experiencing volitional actions, done and accumulated." "Therein, monks, three kinds of bodily conduct, wholesome and volitional, have a pleasant outcome and a pleasant result. Four kinds of verbal conduct, wholesome and volitional, have a pleasant outcome and a pleasant result. Three kinds of mental conduct, wholesome and volitional, have a pleasant outcome and a pleasant result." "And how, monks, do three kinds of bodily conduct, wholesome and volitional, have a pleasant outcome and a pleasant result? Here, monks, someone, abandoning the taking of life, abstains from the taking of life. With rod laid down, with weapon laid down, conscientious, compassionate, he dwells for the welfare and compassion of all living beings... and so on. "Abandoning the taking of what is not given, he abstains from the taking of what is not given. Whatever is another's property or belongings, whether in a village or in the wilderness, he does not..." He takes what is not given, what is reckoned as theft. "Having abandoned misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures. Even those protected by a mother, ...or even those encircled by a garland, he does not engage in misconduct with such. Thus, monks, this three-fold perfection of bodily action, is wholesome in intention, pleasant in its outcome, and pleasant in its result. "And how, monks, is the four-fold perfection of speech, wholesome in intention, pleasant in its outcome, and pleasant in its result? Here, monks, someone, having abandoned false speech, abstains from false speech. Gone to an assembly, or to a gathering, or among relatives, or among a guild, or among a royal court, when brought forward and questioned as a witness: 'Come, good man, speak 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 does not, having heard here, report there to cause division among these; nor, having heard there, report here to cause division among those. Thus, he is a reconciler of the divided, a promoter of the united. He delights in unity, rejoices in unity, is joyful in unity, and speaks words that create unity. Having abandoned harsh speech, he abstains from harsh speech. Whatever speech is gentle, pleasant to the ear, affectionate, reaching the heart, courteous, dear to many, agreeable to many, he speaks such speech. Having abandoned idle chatter, he abstains from idle chatter. He speaks at the right time, speaks what is factual, speaks what is meaningful, speaks of the Dhamma, speaks of the Discipline. He speaks words that are like a treasure, spoken at the right time, with reasons, limited, and connected with benefit. Thus, monks, this four-fold perfection of speech, is wholesome in intention, pleasant in its outcome, and pleasant in its result. "And how, monks, is the three-fold perfection of mental action... is wholesome, volitional, with pleasant outcome, with pleasant result? Here, bhikkhus, someone is not covetous. What belongs to another, another's possessions and belongings, that he does not covet, thinking: 'Oh, if only what belongs to another were mine!' He is without ill-will, with an uncorrupted mental resolve, thinking: 'May these beings be free from enmity, free from affliction, free from trouble, may they maintain themselves in happiness.' He has right view, an unperverted vision, thinking: 'There is what is given, there is what is offered... (etc.)... those who, having themselves directly known and realized this world and the other world, proclaim them.' Thus, bhikkhus, is the threefold accomplishment in mental action, wholesome, volitional, with pleasant outcome, with pleasant result. Or, bhikkhus, by reason of the threefold accomplishment in wholesome volitional bodily action, beings, at the breaking up of the body, after death, reappear in a good destination, a heavenly world; or, bhikkhus, by reason of the fourfold accomplishment in wholesome volitional verbal action, beings, at the breaking up of the body, after death, reappear in a good destination, a heavenly world; or, bhikkhus, by reason of the threefold accomplishment in wholesome volitional mental action, beings, at the breaking up of the body, after death, reappear in a good destination, a heavenly world. Just as, bhikkhus, a well-placed gem, when thrown upwards, wherever it lands, lands well-placed; even so, bhikkhus, by reason of the threefold accomplishment in wholesome volitional bodily action, beings, at the breaking up of the body, after death, reappear in a good destination, a heavenly world; or by reason of the fourfold accomplishment in wholesome volitional verbal action, beings, at the breaking up of the body, after death, reappear in a good destination, a heavenly world; or by reason of the threefold accomplishment in wholesome volitional mental action, beings, at the breaking up of the body, after death, reappear in a good destination, a heavenly world. I do not say, bhikkhus, that volitional actions, performed and accumulated, come to an end without being experienced. That may be in this very life, or in some other occasion. but I do not declare, monks, the making an end of suffering without experiencing the results of intentional deeds that have been done and accumulated.” The Seventh. [In the commentary, the explanation appears as if the eighth discourse is also included here.] 8. The Second Discourse on Intentional Deeds 218. “I do not declare, monks, the cessation of intentional deeds that have been done and accumulated without experiencing their results, whether in this very life or in a later occasion. But I do not declare, monks, the making an end of suffering without experiencing the results of intentional deeds that have been done and accumulated. “Therein, monks, three kinds of defilement and perversion in bodily action, intentionally unwholesome, lead to suffering, and have suffering as their result; four kinds of defilement and perversion in verbal action, intentionally unwholesome, lead to suffering, and have suffering as their result; three kinds of defilement and perversion in mental action, intentionally unwholesome, lead to suffering, and have suffering as their result. “And how, monks, are there three kinds of defilement and perversion in bodily action, intentionally unwholesome, leading to suffering, and having suffering as their result? …(as before)… Thus, monks, are there three kinds of defilement and perversion in bodily action, intentionally unwholesome, leading to suffering, and having suffering as their result. “And how, monks, are there four kinds of defilement and perversion in verbal action, intentionally unwholesome, leading to suffering, and having suffering as their result? …(as before)… Thus, monks, are there four kinds of defilement and perversion in verbal action, intentionally unwholesome, leading to suffering, and having suffering as their result. “And how, monks, are there three kinds of defilement and perversion in mental action, intentionally unwholesome, leading to suffering, and having suffering as their result? …(as before)… Thus, monks, are there three kinds of defilement and perversion in mental action, intentionally unwholesome, leading to suffering, and having suffering as their result. “Because of three kinds of defilement and perversion in bodily action, intentionally unwholesome, monks, beings, with the breaking up of the body, after death, are reborn in a state of deprivation, a bad destination, a downfall, hell. where they are reborn, due to fourfold verbal actions... (etc.)... due to defilement and transgression of threefold mental actions, due to unwholesome volitional causes, monks,