English
beings, with the breaking up of the body, after death, are reborn in a state of woe, a bad destination, a downfall, hell. I do not, monks, declare the cessation of volitional actions, done, accumulated, without experiencing their results. And that, indeed, may arise in this very life, or in another existence. Nor do I, monks, declare the making an end of suffering of volitional actions, done, accumulated, without experiencing their results. Therein, monks, threefold bodily action, wholesome volitional, with pleasant outcome, with pleasant result, is; fourfold verbal action, wholesome volitional, with pleasant outcome, with pleasant result, is; threefold mental action, wholesome volitional, with pleasant outcome, with pleasant result, is. And how, monks, is threefold bodily action, wholesome volitional, with pleasant outcome, with pleasant result? ... (etc.) ... Thus, monks, is threefold bodily action, wholesome volitional, with pleasant outcome, with pleasant result. And how, monks, is fourfold verbal action, wholesome volitional, with pleasant outcome, with pleasant result? ... (etc.) ... Thus, monks, is fourfold verbal action, wholesome volitional, with pleasant outcome, with pleasant result. And how, monks, is threefold mental action, wholesome volitional, with pleasant outcome, with pleasant result? ... (etc.) ... Thus, monks, is threefold mental action, wholesome volitional, with pleasant outcome, with pleasant result. Or, monks, due to wholesome volitional causes of threefold bodily action, beings, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world; due to fourfold verbal action... (etc.)... or due to wholesome volitional causes of threefold mental action, monks, beings, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world. they are reborn in a good destination, in a heavenly world… and so on…. [they are reborn. (syā. ka.) In that case, it should be taken as one discourse with the statement beginning with "I do not say, monks, that intentional actions" and so on. However, the conclusion is shown as in the previous discourse by means of a peyyāla.] The Eighth. 9. The Discourse on the Body Born of Deeds 219. "I do not say, monks, that intentional actions, done and accumulated, come to an end without being experienced. That, however, may occur in this very life or in some other occasion. Yet, I do not say, monks, that there is an end to suffering without experiencing intentional actions, done and accumulated. "That noble disciple, monks, having thus abandoned covetousness, having abandoned ill-will, undeluded, clearly comprehending, and mindful, dwells pervading one direction with a mind imbued with loving-kindness; likewise the second, likewise the third, likewise the fourth. Thus, above, below, around, everywhere, in all circumstances, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, immeasurable, without enmity, without ill-will. "He thus understands: 'Formerly, this mind of mine was limited, undeveloped; but now this mind of mine is immeasurable, well-developed. Whatever limited action there was, that does not remain there, that does not stand there.' "What do you think, monks? If this young boy were to develop the liberation of mind by loving-kindness, would he commit evil deeds?" "No, venerable sir." "Not committing evil deeds, would he experience suffering?" "No, venerable sir. For not committing evil deeds, venerable sir, how could he experience suffering?" "This liberation of mind by loving-kindness, monks, should be developed by a woman or by a man. This body, monks, is not to be taken along by a woman or by a man. This mind is within, monks, Alas, mortal! He thus understands: 'Whatever evil deed I have done before with this body born of filth, all of it is to be experienced here; it will not follow me.' Thus developed, monks, the mind-release of loving-kindness leads to non-returning, for a monk of wisdom here who has not penetrated further liberation. He dwells pervading one direction with a mind accompanied by compassion... with a mind accompanied by appreciative joy... with a mind accompanied by equanimity. So too the second, so too the third, so too the fourth. Thus above, below, across, everywhere, in every way, he dwells pervading the entire world with a mind accompanied by equanimity, vast, exalted, immeasurable, without enmity, without ill-will. He thus understands: 'Before, this mind of mine was limited, undeveloped; but now this mind of mine is immeasurable, well-developed. Whatever limited deed there was, that does not remain there, that does not stand there.' What do you think, monks? If this young boy were to develop the mind-release of equanimity, would he then do evil deeds? 'No, venerable sir.' Not doing evil deeds, would he then experience suffering? 'No, venerable sir. For not doing evil deeds, venerable sir, how would he experience suffering?' This mind-release of equanimity, monks, should be developed by a woman or by a man. This body, monks, is not to be taken along by a woman or by a man. This mortal, monks, is within the mind. He thus understands: 'Whatever evil deed I have done before with this body born of filth, all of it is to be experienced here; it will not follow me.' Thus developed, monks, the mind-release of equanimity leads to non-returning, for a monk of wisdom here who has not penetrated further liberation. The Ninth. 10. Now Discourse on Unrighteous Conduct Then a certain brahmin approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, that brahmin said to the Blessed One: "What, good Gotama, is the reason, what is the cause, whereby some beings, with the breaking up of the body, after death, are reborn in a state of woe, a bad destination, a downfall, hell?" "Because of unrighteous conduct, unequal conduct, brahmin, some beings, with the breaking up of the body, after death, are reborn in a state of woe, a bad destination, a downfall, hell." "What, good Gotama, is the reason, what is the cause, whereby some beings, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world?" "Because of righteous conduct, equal conduct, brahmin, some beings, with the breaking up of the body, after death, are reborn in a good destination, a heavenly world." "I do not understand the meaning of this brief statement of the good Gotama in detail. It would be good if the good Gotama would teach me the Dhamma in such a way that I might understand the meaning of this brief statement of the good Gotama in detail." "In that case, brahmin, listen, pay close attention; I will speak." "Yes, good sir," that brahmin replied to the Blessed One. The Blessed One said this: "There are, brahmin, three kinds of unrighteous conduct, unequal conduct by body; there are four kinds of unrighteous conduct, unequal conduct by speech; there are three kinds of unrighteous conduct, unequal conduct by mind. "And how, brahmin, are there three kinds of unrighteous conduct, unequal conduct by body? ... (details omitted) ... Thus, brahmin, there are three kinds of unrighteous conduct, unequal conduct by body. "And how, brahmin, are there four kinds of unrighteous conduct, unequal conduct by speech? ... (details omitted) ... Thus, brahmin, there are four kinds of unrighteous conduct, unequal conduct by speech. i. "And how, brahmin, is there threefold unrighteous conduct, uneven conduct by mind? ... Thus, brahmin, is there threefold unrighteous conduct, uneven conduct by mind. Because of such unrighteous conduct, uneven conduct, brahmin, some beings here, at the breaking up of the body, after death, reappear in a state of deprivation, a bad destination, a downfall, hell. Threefold, brahmin, is righteous conduct, even conduct by body; fourfold by speech; threefold by mind. And how, brahmin, is there threefold righteous conduct, even conduct by body? ... Thus, brahmin, is there threefold righteous conduct, even conduct by body. And how, brahmin, is there fourfold righteous conduct, even conduct by speech? ... Thus, brahmin, is there fourfold righteous conduct, even conduct by speech. And how, brahmin, is there threefold righteous conduct, even conduct by mind? ... Thus, brahmin, is there threefold righteous conduct, even conduct by mind. Because of such righteous conduct, even conduct, brahmin, some beings here, at the breaking up of the body, after death, reappear in a good destination, a heavenly world." "Excellent, good Gotama! Excellent, good Gotama! ... May the good Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts." The Tenth. The First Chapter on the Body Born of Deeds.