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bad mental conduct. These Indeed, monks, there are three bad conducts. These, monks, are three good conducts. Which three? Good conduct of body, good conduct of speech, good conduct of mind. These, monks, are these three good conducts. This is the action. Therein, what is the result? “It is a gain for you, monks, well-gained for you, monks, an opportunity for you, monks, obtained for living the holy life. I have seen, monks, hells called 'having six sense-bases'. Therein, whatever form one sees with the eye, one sees only undesirable forms, not desirable forms. One sees only unlovely forms, not lovely forms. One sees only displeasing forms, not pleasing forms. Whatever sound one hears with the ear… (and so on) … Whatever mental phenomenon one cognizes with the mind, one cognizes only undesirable mental phenomena, not desirable mental phenomena. One cognizes only unlovely mental phenomena, not lovely mental phenomena. One cognizes only displeasing mental phenomena, not pleasing mental phenomena. It is a gain for you, monks, well-gained for you, monks, an opportunity for you, monks, obtained for living the holy life. “I have seen, monks, heavens called 'having six sense-bases'. Therein, whatever form one sees with the eye, one sees only desirable forms, not undesirable forms. One sees only lovely forms, not unlovely forms. One sees only pleasing forms, not displeasing forms. Whatever sound one hears with the ear… (and so on) … Whatever mental phenomenon one cognizes with the mind, one cognizes only desirable mental phenomena, not undesirable mental phenomena. One cognizes only lovely mental phenomena, not unlovely mental phenomena. One cognizes only pleasing mental phenomena, not displeasing mental phenomena. It is a gain for you, monks, well-gained for you, monks, an opportunity for you, monks, obtained for living the holy life.” This is the result. “Sixty thousand years, fully, completely; For those being cooked in hell, when will there be an end? There is no end, whence an end? No end is found.” it will be seen, it will be seen; Then indeed the evil done, By you and by me, good sir.’’ This is the result. 121. Therein, what are action and result? ‘‘Indeed a heedless man, Who lives by unrighteousness, Wherever he goes, he goes to a bad destination; That unrighteousness he practiced destroys him, Like a black snake caught by oneself. ‘‘Indeed, righteousness and unrighteousness, Are not both of equal result; Unrighteousness leads to hell, Righteousness leads to a good destination.’’ This is action and result. ‘‘Do not, monks, fear meritorious deeds, for this, monks, is a designation for happiness, for what is desirable, agreeable, pleasing, and delightful, namely, meritorious deeds. I know, monks, that I have long experienced the desirable, agreeable, pleasing, and delightful result of meritorious deeds done for a long time. Having cultivated a mind of loving-kindness for seven years, for seven eons of world-contraction and expansion, I did not return to this world. When the world was contracting, monks, I became an Abhassara deva. When the world was expanding, I was reborn in an empty Brahma-vimāna. There, monks, I became a Brahma, a Great Brahma, overpowering, unoverpowered, all-seeing, wielding power. Thirty-six times, monks, I was Sakka, lord of devas; many hundreds of times I was a Wheel-turning Monarch, righteous, a king of righteousness, ruler of the four quarters, victorious, having attained stability in the country, endowed with the seven treasures. What then of regional rule? Then, monks, it occurred to me: ‘What is the fruit of what action for me, the result of what action, by which I am now so mighty, so powerful?’ Then, monks, it occurred to me: ‘This is the fruit of three actions for me, the result of three actions. By which I am now so mighty, so powerful.’ Namely, of giving, of taming, of restraint. Therein, whatever is giving, whatever is taming, whatever is restraint, this is action. Whatever result is experienced on account of that, this is the result. Similarly, the Cūḷakammavibhaṅga should be stated. That which was taught to the young man Subha, son of Todeyya. Therein, whatever conditions lead to short life and long life, to much sickness and little sickness, to little influence and great influence, to ill-favored appearance and good appearance, to low birth and high birth, to little wealth and great wealth, to dull-wittedness and wisdom, this is action. Whatever therein is short life and long life... (and so on)... dull-wittedness and wisdom, this is the result. This is action and result. 122. Therein, what is wholesome? Guarding speech, well-restrained in mind, and by body, let him do no unwholesome deed; These three paths of action he should purify, he should attain the path declared by the sages. This is wholesome. He who by body, by speech, by mind has no evil deed; Restrained in these three ways, him I call a brahmin. This is wholesome. These three, monks, are roots of wholesome action. Which three? Non-greed is a root of wholesome action, non-hatred is a root of wholesome action, non-delusion is a root of wholesome action. These, monks, are the three roots of wholesome action. This is wholesome. Knowledge, monks, is the forerunner for the attainment of wholesome states, followed by shame and fear of wrongdoing. This is wholesome. Therein, what is unwholesome? He whose extreme immorality, like a māluvā creeper, covers a sal tree; He makes himself thus, as his enemy would wish him. This is unwholesome. Evil done by oneself, self-born, self-originated; Crushes the fool, as a diamond crushes a stone. This is unwholesome. Having practiced the ten paths of action, unwholesome and wholesome indeed shunned; And blame arises, O deity, the foolish are reborn in hells. This is unwholesome. "These three, monks, are roots of unwholesome action, which three? Greed is a root of unwholesome action, hatred is a root of unwholesome action, delusion is a root of unwholesome action. These, monks, are the three roots of unwholesome action." This is unwholesome. Therein, what is wholesome and unwholesome? "As one sows the seed, so one reaps the fruit; the doer of good, good, the doer of evil, evil." Therein, what is said: "the doer of good, good," this is wholesome. What is said: "the doer of evil, evil," this is unwholesome. This is wholesome and unwholesome. "By good deeds they go to a good destination, to states of woe by unwholesome deeds; and with the destruction of karma, their minds liberated, they are extinguished like a lamp when its fuel is exhausted." Therein, what is said: "by good deeds they go to a good destination," this is wholesome. What is said: "to states of woe by unwholesome deeds," this is unwholesome. This is wholesome and unwholesome. 123. Therein, what is permitted? "Just as a bee, from a flower, without harming its color or fragrance, takes the nectar and departs, so should a sage wander in a village." This is permitted. "These three, monks, are duties for monks. Which three? Here, monks, a monk dwells restrained by the restraint of the Pātimokkha, complete in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules, endowed with wholesome bodily and verbal action, with a purified livelihood. And he is one who has aroused energy, is strong, firm in effort, not abandoning the burden, for the abandoning of unwholesome states, for the development of wholesome states, for the realization of the truth. And he is wise, endowed with wisdom that discerns rise and fall, noble, penetrative, leading to the right destruction of suffering. These, monks,... monks, there are three duties for bhikkhus.” This is permitted. “These ten things, monks, should be frequently reflected upon by one gone forth. Which ten? ‘I have entered a different state,’ this should be frequently reflected upon by one gone forth… …These ten things, monks, should be frequently reflected upon by one gone forth.” This is permitted. “These three, monks, are duties. Which three? Good conduct in body, good conduct in speech, good conduct in mind. These, monks, are the three duties.” This is permitted. Now, what is forbidden here? “There is no love like a son, there is no wealth like cattle; There is no light like the sun, lakes are limited by the ocean.” The Blessed One said: “There is no love like oneself, there is no wealth like grain; There is no light like wisdom, lakes are limited by rainfall.” Here, what was said first, that is forbidden. “These three, monks, are non-duties. Which three? Bad conduct in body, bad conduct in speech, bad conduct in mind. These, monks, are the three non-duties.” This is forbidden. 124. Now, what here is both permitted and forbidden? “Why is this diverse populace afraid? The path is said to have many aspects. I ask you, Gotama, of vast wisdom, standing in what does one not fear the other world?” “Having rightly directed speech and mind, not doing evil deeds with the body; Dwelling in a house with much food and drink, faithful, gentle, sharing, and generous; Standing in these four qualities, standing in the Dhamma, one does not fear the other world.” Here, what was said, “Having rightly directed speech and mind,” this is permitted. “Not doing evil deeds with the body,” this is forbidden. “Dwelling in a house with much food and drink, faithful, gentle, sharing, and generous. These…” He who stands in the four dhammas, standing in dhamma, does not fear the other world. This is permitted. This is both permitted and rejected. Not doing any evil, the undertaking of skillfulness, the purification of one's own mind, this is the teaching of the Buddhas. Therein, what is said "not doing any evil," this is rejected. What is said "the undertaking of skillfulness," this is permitted. This is both permitted and rejected. "Bodily conduct, king of devas, I declare to be of two kinds: