Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena. Assosuṁ kho verañjakā brāhmaṇagahapatikā:
At that time, the brahmins and householders of |Verañja::name of a town [verañjā]| were residing in Sāvatthi for some business or other. The brahmins and householders of Verañja heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, is dwelling at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park. Now a good report of sir Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with |direct knowledge::experiential realization [abhiññā]|. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased; he reveals a spiritual life that is entirely perfect and pure. It is auspicious to see such arahants.”
Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “ko nu kho, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
Then the brahmins and householders of Verañja approached the Blessed One. Having drawn near, some paid homage to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, sat down to one side; some raised their joined palms towards the Blessed One and sat down to one side; some stated their names and clan affiliation in the presence of the Blessed One and sat down to one side; some kept silent and sat down to one side. Once they were seated, the brahmins and householders of Verañja said to the Blessed One: “What is the cause, sir Gotama, what is the reason why some beings here, upon the breakup of the body, after death, are reborn in a |state of loss::state of misery [apāya]|, in a bad destination, in a |realm of downfall::realm of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|? And what is the cause, sir Gotama, what is the reason why some beings here, upon the breakup of the body, after death, are reborn in a good destination, in a heavenly world?”
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“Householders, it is due to |unethical conduct::conduct not in line with the Dhamma [adhammacariyā]| and |unwholesome behavior::immoral conduct, disharmonious behavior; lit. uneven behavior [visamacariyā]| that some beings, with the breaking up of the body, after death, are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. And it is due to |ethical conduct:: condcut in line with the Dhamma [dhammacariyā]| and |wholesome behavior::harmonious behavior, good conduct; lit. even conduct [samacariyā]| that some beings, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.”
“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma. Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti.
“We do not understand in detail the meaning of sir Gotama’s statement, which he has spoken in brief without explaining the detailed meaning. It would be good if sir Gotama would teach us the Dhamma in such a way that we might understand in detail the meaning of sir Gotama’s statement, which he has spoken in brief without explaining the detailed meaning.”
“Tena hi, gahapatayo, suṇātha sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then, householders, listen to this and pay close attention. I will speak.”
“Evaṁ, bho”ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṁ. Bhagavā etadavoca:
“Very well, sir,” the brahmins and householders of Verañja replied to the Blessed One. The Blessed One said this:
Ten Unwholesome Conducts
“Tividhaṁ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṁ vācāya adhammacārī visamacārī hoti, tividhaṁ manasā adhammacārī visamacārī hoti.
“Householders, there are three kinds of bodily conduct that are unethical and unwholesome behaviors. There are four kinds of verbal conduct that are unethical and unwholesome behaviors. And there are three kinds of mental conduct that are unethical and unwholesome behaviors.
Kathañca, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti. Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ … taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā … tathārūpāsu cārittaṁ āpajjitā hoti. Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti.
And how, householders, are there three kinds of bodily conduct that are unethical and unwholesome behaviors? Here, householders, someone kills living beings—he is cruel, bloody-handed, given to striking and violence, merciless towards living beings. He takes what is not given—he takes, by way of theft, the wealth and property of others, whether in a village or in a forest. He engages in sexual misconduct. He has sexual relations with those who are protected by their mother, protected by their father, protected by both parents, protected by their brother, protected by their sister, protected by their relatives, protected by a family clan, protected by religion, belonging to someone, who are under threat of punishment, or even those who are engaged to be married—he engages in such conduct. That is how, householders, there are three kinds of bodily conduct that are unethical and unwholesome behaviors.
Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā … sampajānamusā bhāsitā hoti. Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā … vaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā … tathārūpiṁ vācaṁ bhāsitā hoti. Samphappalāpī kho pana hoti. Akālavādī … apariyantavatiṁ anatthasaṁhitaṁ. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti.
And how, householders, are there four kinds of verbal conduct that are unethical and unwholesome behaviors? Here, householders, someone |speaks falsehood::who lies [musāvādī]|. When summoned to a court, appearing before an assembly, among one’s relatives, amidst a club, or in the royal court—when questioned as an eyewitness, ‘Come now, good man, tell us what you know,’ he says, ‘I know,’ when he does not know; or he says, ‘I do not know,’ when he does know; or he says, ‘I saw,’ when he did not see; or he says, ‘I did not see,’ when he did see. Thus, whether for his own sake, for the sake of another, or for a trifling worldly gain, he speaks deliberate lies. He |speaks divisively::slanderous, defamatory, malicious speech [pisuṇavācā]|. Having heard something here, he repeats it elsewhere in order to divide [those people] from these, or having heard something there, he repeats it here in order to divide [these people] from those. Thus, he is one who divides those who are united, who does not reconcile those who are divided, who delights in division, who rejoices in division, and who speaks words that lead to division. He |speaks harshly::abusive, rude, or unkind way of speaking [pharusāvācā]|. Whatever speech is rough, harsh, hurtful to another, offensive to another, bordering on rage, not conducive to mental composure, he speaks such words. He engages in |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]|. He speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is contrary to the Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|. His speech is not worth treasuring; it is untimely, without basis, without defined purpose, and meaningless. That is how, householders, there are four kinds of verbal conduct that are unethical and unwholesome behaviors.
Kathañca, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco abhijjhālu hoti …pe… taṁ mamassā’ti. Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā … mā vā ahesun’ti. Micchādiṭṭhiko kho pana hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ … sacchikatvā pavedentī’ti. Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti.
And how, householders, are there three kinds of mental conduct that are unethical and unwholesome behaviors? Here, householders, someone is |with intense craving::who are greedy, covetous, yearning, desiring, mentally obsessed [abhijjhālu]|. He craves for another’s wealth and property, thinking, ‘Oh, if only what belongs to another were mine!’ He is |with a malicious mind::evil-minded, hateful [byāpannacitta]|, |harboring [thoughts of] ill will::having harmful intentions [paduṭṭhamanasaṅkappa]|: ‘May these beings be slain, caught, destroyed, or perish.’ He holds a wrong view and has a distorted perspective: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’ That is how, householders, there are three kinds of mental conduct that are unethical and unwholesome behaviors.
Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Thus, householders, due to unethical conduct and unwholesome behaviors, some beings, with the breaking up of the body, after death, are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell.
Ten Wholesome Conducts
Tividhaṁ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṁ vācāya dhammacārī samacārī hoti, tividhaṁ manasā dhammacārī samacārī hoti.
Householders, there are three kinds of bodily conduct that are ethical and wholesome behaviors. There are four kinds of verbal conduct that are ethical and wholesome behaviors. And there are three kinds of mental conduct that are ethical and wholesome behaviors.
Kathañca, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti? Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa … taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti. Kāmesumicchācāraṁ pahāya … tathārūpāsu na cārittaṁ āpajjitā hoti. Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti.
And how, householders, are there three kinds of bodily conduct that are ethical and wholesome behaviors? Here, householders, someone abandons destruction of life and refrains from killing living beings. Having laid aside sticks and weapons, |conscientious::sensitive, with an internal sense of carefulness and concern for the welfare of others [lajjī]| and |compassionate::sympathetic [dayāpanna]|, he dwells with sympathy for the welfare of all living beings. He abandons the taking of what is not given and refrains from taking what is not given. He does not take by way of theft, the wealth and property of others, whether in a village or in a forest. Abandoning sexual misconduct, he refrains from sexual misconduct. He does not engage in sexual relations with those who are protected by their mother, protected by their father, protected by both parents, protected by their brother, protected by their sister, protected by their relatives, protected by a family clan, protected by religion, belonging to someone, who are under threat of punishment, or even those who are engaged to be married—he does not engage in such conduct. That is how, householders, there are three kinds of bodily conduct that are ethical and wholesome behaviors.
Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti? Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā …pe… na sampajānamusā bhāsitā hoti. Pisuṇaṁ vācaṁ pahāya … samaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusaṁ vācaṁ pahāya … tathārūpaṁ vācaṁ bhāsitā hoti. Samphappalāpaṁ pahāya … kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti.
And how, householders, are there four kinds of verbal conduct that are ethical and wholesome behaviors? Here, householders, someone abandons false speech and refrains from false speech. When summoned to a court, appearing before an assembly, among one’s relatives, amidst a club, or in the royal court—when questioned as an eyewitness, ‘Come now, good man, tell us what you know,’ if he does not know, he says, ‘I do not know’; if he knows, he says, ‘I know’; if he did not see, he says, ‘I did not see’; if he saw, he says, ‘I saw.’ Thus, whether for his own sake, for the sake of another, or for a trifling worldly gain, he does not speak deliberate lies. Abandoning divisive speech, he refrains from speaking divisively. Having heard something here, he does not repeat it over there to cause division; and having heard something over there, he does not repeat it here to stir conflict. Thus, he is one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and he speaks words that create harmony. Abandoning harsh speech, he refrains from speaking harshly. Whatever speech is gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many, he speaks such words. Abandoning frivolous chatter, he refrains from engaging in frivolous chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks on the Dhamma and speaks on the Vinaya. His words are worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial. That is how, householders, there are four kinds of verbal conduct that are ethical and wholesome behaviors.
Kathañca, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa, taṁ mamassā’ti. Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti. Sammādiṭṭhiko kho pana hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ … sayaṁ abhiññā sacchikatvā pavedentī’ti. Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti.
And how, householders, are there three kinds of mental conduct that are ethical and wholesome behaviors? Here, householders, someone is free from intense craving. He does not crave for another’s wealth and property, thinking, ‘Oh, if only what belongs to another were mine!’ His mind is without malice, |with no evil designs::with no bad purpose in mind [appaduṭṭhamanasaṅkappa]|. He thinks: ‘May these beings be free from enmity, free from oppression, and |untroubled::undisturbed, calm; lit. free from trembling [anīgha]|. May they live happily.’ He has right view and has an undistorted perspective: ‘There is giving, there is offering, there is sacrifice; there is the fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’ That is how, householders, there are three kinds of mental conduct that are ethical and wholesome behaviors.
Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Thus, householders, due to ethical conduct and wholesome behaviors, some beings, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.
Aspirations of an Ethical Person
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
Householders, should an ethical person |who lives according to the Dhamma::who walks in truth, virtuous person [dhammacārī]| aspire: ‘May I, with the breaking up of the body, after death, be reborn in the company of wealthy nobles,’ then it is indeed possible that, with the breaking up of the body, after death, he will be reborn in the company of wealthy nobles. For what reason? Because he is an ethical person who lives according to the Dhamma.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
Householders, should an ethical person who lives according to the Dhamma aspire: ‘May I, with the breaking up of the body, after death, be reborn in the company of wealthy brahmins ... or in the company of wealthy householders,’ then it is indeed possible that, with the breaking up of the body, after death, he will be reborn in the company of wealthy householders. For what reason? Because he is an ethical person who lives according to the Dhamma.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
Householders, should an ethical person who lives according to the Dhamma aspire: ‘May I, with the breaking up of the body, after death, be reborn in the company of gods belonging to the realm of the four great kings,’ then it is indeed possible that, with the breaking up of the body, after death, he will be reborn in the company of gods belonging to the realm of the four great kings. For what reason? Because he is an ethical person who lives according to the Dhamma.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ … yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … nimmānaratīnaṁ devānaṁ … paranimmitavasavattīnaṁ devānaṁ … brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
If he were to aspire: ‘May I, with the breaking up of the body, after death, be reborn among the gods of the Thirty-three ... among the Yāma gods ... among the Tusita gods ... among the gods who delight in creation ... among the gods who control the creations of others ... among the gods of the Brahma realm,’ then it is indeed possible that, with the breaking up of the body, after death, he would be reborn among the gods of the Brahma realm. For what reason? Because he is an ethical person who lives according to the Dhamma.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
If he were to aspire: ‘May I, with the breaking up of the body, after death, be reborn among the gods of streaming radiance,’ then it is indeed possible that, with the breaking up of the body, after death, he would be reborn among the gods of streaming radiance. For what reason? Because he is an ethical person who lives according to the Dhamma.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe… appamāṇābhānaṁ devānaṁ … ābhassarānaṁ devānaṁ … parittasubhānaṁ devānaṁ … appamāṇasubhānaṁ devānaṁ … subhakiṇhānaṁ devānaṁ … vehapphalānaṁ devānaṁ … avihānaṁ devānaṁ … atappānaṁ devānaṁ … sudassānaṁ devānaṁ … sudassīnaṁ devānaṁ … akaniṭṭhānaṁ devānaṁ … ākāsānañcāyatanūpagānaṁ devānaṁ … viññāṇañcāyatanūpagānaṁ devānaṁ … ākiñcaññāyatanūpagānaṁ devānaṁ … nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
If he were to aspire: ‘May I, with the breaking up of the body, after death, be reborn among the gods of limited radiance ... gods of immeasurable radiance ... gods of radiant glory ... among the gods of limited glory ... gods of immeasurable glory ... among the gods of steady streaming light ... among the gods of great fruit ... among the gods of Aviha ... gods of Atappa ... gods of Sudassa ... gods of Sudassi ... gods of Akaniṭṭha ... among the gods gone to the base of boundless space ... among the gods gone to the base of boundless consciousness ... among the gods gone to the base of nothingness ... among the gods gone to the base of neither perception nor non-perception,’ then it is indeed possible that, with the breaking up of the body, after death, he would be reborn among the gods gone to the base of neither perception nor non-perception. For what reason? Because he is an ethical person who lives according to the Dhamma.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti; ṭhānaṁ kho panetaṁ vijjati, ‘yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī’”ti.
Householders, should an ethical person who lives according to the Dhamma aspire: ‘May I, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwell having attained the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, realized with direct knowledge in this very life,’ then it is indeed possible that, through the wearing away of the mental defilements, he will dwell having attained the taintless liberation of mind and liberation by wisdom, realized with direct knowledge in this very life. For what reason? Because he is an ethical person who lives according to the Dhamma.”
Evaṁ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
When this was said, the brahmins and householders of Verañja said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one were to set upright what had been overturned, or reveal what was hidden, or point the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight could see forms—so too has the Dhamma been made clear in many ways by sir Gotama. We go for refuge to the Blessed One, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|. May sir Gotama remember us as lay followers who have gone for refuge from this day forth for life.”
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
At that time, the brahmins and householders of |Verañja::name of a town [verañjā]| were residing in Sāvatthi for some business or other. The brahmins and householders of Verañja heard:
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, is dwelling at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park. Now a good report of sir Gotama has been spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with |direct knowledge::experiential realization [abhiññā]|. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased; he reveals a spiritual life that is entirely perfect and pure. It is auspicious to see such arahants.”
Then the brahmins and householders of Verañja approached the Blessed One. Having drawn near, some paid homage to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, sat down to one side; some raised their joined palms towards the Blessed One and sat down to one side; some stated their names and clan affiliation in the presence of the Blessed One and sat down to one side; some kept silent and sat down to one side. Once they were seated, the brahmins and householders of Verañja said to the Blessed One: “What is the cause, sir Gotama, what is the reason why some beings here, upon the breakup of the body, after death, are reborn in a |state of loss::state of misery [apāya]|, in a bad destination, in a |realm of downfall::realm of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|? And what is the cause, sir Gotama, what is the reason why some beings here, upon the breakup of the body, after death, are reborn in a good destination, in a heavenly world?”
“Householders, it is due to |unethical conduct::conduct not in line with the Dhamma [adhammacariyā]| and |unwholesome behavior::immoral conduct, disharmonious behavior; lit. uneven behavior [visamacariyā]| that some beings, with the breaking up of the body, after death, are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. And it is due to |ethical conduct:: condcut in line with the Dhamma [dhammacariyā]| and |wholesome behavior::harmonious behavior, good conduct; lit. even conduct [samacariyā]| that some beings, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.”
“We do not understand in detail the meaning of sir Gotama’s statement, which he has spoken in brief without explaining the detailed meaning. It would be good if sir Gotama would teach us the Dhamma in such a way that we might understand in detail the meaning of sir Gotama’s statement, which he has spoken in brief without explaining the detailed meaning.”
“Then, householders, listen to this and pay close attention. I will speak.”
“Very well, sir,” the brahmins and householders of Verañja replied to the Blessed One. The Blessed One said this:
Ten Unwholesome Conducts
“Householders, there are three kinds of bodily conduct that are unethical and unwholesome behaviors. There are four kinds of verbal conduct that are unethical and unwholesome behaviors. And there are three kinds of mental conduct that are unethical and unwholesome behaviors.
And how, householders, are there three kinds of bodily conduct that are unethical and unwholesome behaviors? Here, householders, someone kills living beings—he is cruel, bloody-handed, given to striking and violence, merciless towards living beings. He takes what is not given—he takes, by way of theft, the wealth and property of others, whether in a village or in a forest. He engages in sexual misconduct. He has sexual relations with those who are protected by their mother, protected by their father, protected by both parents, protected by their brother, protected by their sister, protected by their relatives, protected by a family clan, protected by religion, belonging to someone, who are under threat of punishment, or even those who are engaged to be married—he engages in such conduct. That is how, householders, there are three kinds of bodily conduct that are unethical and unwholesome behaviors.
And how, householders, are there four kinds of verbal conduct that are unethical and unwholesome behaviors? Here, householders, someone |speaks falsehood::who lies [musāvādī]|. When summoned to a court, appearing before an assembly, among one’s relatives, amidst a club, or in the royal court—when questioned as an eyewitness, ‘Come now, good man, tell us what you know,’ he says, ‘I know,’ when he does not know; or he says, ‘I do not know,’ when he does know; or he says, ‘I saw,’ when he did not see; or he says, ‘I did not see,’ when he did see. Thus, whether for his own sake, for the sake of another, or for a trifling worldly gain, he speaks deliberate lies. He |speaks divisively::slanderous, defamatory, malicious speech [pisuṇavācā]|. Having heard something here, he repeats it elsewhere in order to divide [those people] from these, or having heard something there, he repeats it here in order to divide [these people] from those. Thus, he is one who divides those who are united, who does not reconcile those who are divided, who delights in division, who rejoices in division, and who speaks words that lead to division. He |speaks harshly::abusive, rude, or unkind way of speaking [pharusāvācā]|. Whatever speech is rough, harsh, hurtful to another, offensive to another, bordering on rage, not conducive to mental composure, he speaks such words. He engages in |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]|. He speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is contrary to the Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|. His speech is not worth treasuring; it is untimely, without basis, without defined purpose, and meaningless. That is how, householders, there are four kinds of verbal conduct that are unethical and unwholesome behaviors.
And how, householders, are there three kinds of mental conduct that are unethical and unwholesome behaviors? Here, householders, someone is |with intense craving::who are greedy, covetous, yearning, desiring, mentally obsessed [abhijjhālu]|. He craves for another’s wealth and property, thinking, ‘Oh, if only what belongs to another were mine!’ He is |with a malicious mind::evil-minded, hateful [byāpannacitta]|, |harboring [thoughts of] ill will::having harmful intentions [paduṭṭhamanasaṅkappa]|: ‘May these beings be slain, caught, destroyed, or perish.’ He holds a wrong view and has a distorted perspective: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’ That is how, householders, there are three kinds of mental conduct that are unethical and unwholesome behaviors.
Thus, householders, due to unethical conduct and unwholesome behaviors, some beings, with the breaking up of the body, after death, are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell.
Ten Wholesome Conducts
Householders, there are three kinds of bodily conduct that are ethical and wholesome behaviors. There are four kinds of verbal conduct that are ethical and wholesome behaviors. And there are three kinds of mental conduct that are ethical and wholesome behaviors.
And how, householders, are there three kinds of bodily conduct that are ethical and wholesome behaviors? Here, householders, someone abandons destruction of life and refrains from killing living beings. Having laid aside sticks and weapons, |conscientious::sensitive, with an internal sense of carefulness and concern for the welfare of others [lajjī]| and |compassionate::sympathetic [dayāpanna]|, he dwells with sympathy for the welfare of all living beings. He abandons the taking of what is not given and refrains from taking what is not given. He does not take by way of theft, the wealth and property of others, whether in a village or in a forest. Abandoning sexual misconduct, he refrains from sexual misconduct. He does not engage in sexual relations with those who are protected by their mother, protected by their father, protected by both parents, protected by their brother, protected by their sister, protected by their relatives, protected by a family clan, protected by religion, belonging to someone, who are under threat of punishment, or even those who are engaged to be married—he does not engage in such conduct. That is how, householders, there are three kinds of bodily conduct that are ethical and wholesome behaviors.
And how, householders, are there four kinds of verbal conduct that are ethical and wholesome behaviors? Here, householders, someone abandons false speech and refrains from false speech. When summoned to a court, appearing before an assembly, among one’s relatives, amidst a club, or in the royal court—when questioned as an eyewitness, ‘Come now, good man, tell us what you know,’ if he does not know, he says, ‘I do not know’; if he knows, he says, ‘I know’; if he did not see, he says, ‘I did not see’; if he saw, he says, ‘I saw.’ Thus, whether for his own sake, for the sake of another, or for a trifling worldly gain, he does not speak deliberate lies. Abandoning divisive speech, he refrains from speaking divisively. Having heard something here, he does not repeat it over there to cause division; and having heard something over there, he does not repeat it here to stir conflict. Thus, he is one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and he speaks words that create harmony. Abandoning harsh speech, he refrains from speaking harshly. Whatever speech is gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many, he speaks such words. Abandoning frivolous chatter, he refrains from engaging in frivolous chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks on the Dhamma and speaks on the Vinaya. His words are worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial. That is how, householders, there are four kinds of verbal conduct that are ethical and wholesome behaviors.
And how, householders, are there three kinds of mental conduct that are ethical and wholesome behaviors? Here, householders, someone is free from intense craving. He does not crave for another’s wealth and property, thinking, ‘Oh, if only what belongs to another were mine!’ His mind is without malice, |with no evil designs::with no bad purpose in mind [appaduṭṭhamanasaṅkappa]|. He thinks: ‘May these beings be free from enmity, free from oppression, and |untroubled::undisturbed, calm; lit. free from trembling [anīgha]|. May they live happily.’ He has right view and has an undistorted perspective: ‘There is giving, there is offering, there is sacrifice; there is the fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’ That is how, householders, there are three kinds of mental conduct that are ethical and wholesome behaviors.
Thus, householders, due to ethical conduct and wholesome behaviors, some beings, with the breaking up of the body, after death, are reborn in a good destination, in a heavenly world.
Aspirations of an Ethical Person
Householders, should an ethical person |who lives according to the Dhamma::who walks in truth, virtuous person [dhammacārī]| aspire: ‘May I, with the breaking up of the body, after death, be reborn in the company of wealthy nobles,’ then it is indeed possible that, with the breaking up of the body, after death, he will be reborn in the company of wealthy nobles. For what reason? Because he is an ethical person who lives according to the Dhamma.
Householders, should an ethical person who lives according to the Dhamma aspire: ‘May I, with the breaking up of the body, after death, be reborn in the company of wealthy brahmins ... or in the company of wealthy householders,’ then it is indeed possible that, with the breaking up of the body, after death, he will be reborn in the company of wealthy householders. For what reason? Because he is an ethical person who lives according to the Dhamma.
Householders, should an ethical person who lives according to the Dhamma aspire: ‘May I, with the breaking up of the body, after death, be reborn in the company of gods belonging to the realm of the four great kings,’ then it is indeed possible that, with the breaking up of the body, after death, he will be reborn in the company of gods belonging to the realm of the four great kings. For what reason? Because he is an ethical person who lives according to the Dhamma.
If he were to aspire: ‘May I, with the breaking up of the body, after death, be reborn among the gods of the Thirty-three ... among the Yāma gods ... among the Tusita gods ... among the gods who delight in creation ... among the gods who control the creations of others ... among the gods of the Brahma realm,’ then it is indeed possible that, with the breaking up of the body, after death, he would be reborn among the gods of the Brahma realm. For what reason? Because he is an ethical person who lives according to the Dhamma.
If he were to aspire: ‘May I, with the breaking up of the body, after death, be reborn among the gods of streaming radiance,’ then it is indeed possible that, with the breaking up of the body, after death, he would be reborn among the gods of streaming radiance. For what reason? Because he is an ethical person who lives according to the Dhamma.
If he were to aspire: ‘May I, with the breaking up of the body, after death, be reborn among the gods of limited radiance ... gods of immeasurable radiance ... gods of radiant glory ... among the gods of limited glory ... gods of immeasurable glory ... among the gods of steady streaming light ... among the gods of great fruit ... among the gods of Aviha ... gods of Atappa ... gods of Sudassa ... gods of Sudassi ... gods of Akaniṭṭha ... among the gods gone to the base of boundless space ... among the gods gone to the base of boundless consciousness ... among the gods gone to the base of nothingness ... among the gods gone to the base of neither perception nor non-perception,’ then it is indeed possible that, with the breaking up of the body, after death, he would be reborn among the gods gone to the base of neither perception nor non-perception. For what reason? Because he is an ethical person who lives according to the Dhamma.
Householders, should an ethical person who lives according to the Dhamma aspire: ‘May I, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwell having attained the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, realized with direct knowledge in this very life,’ then it is indeed possible that, through the wearing away of the mental defilements, he will dwell having attained the taintless liberation of mind and liberation by wisdom, realized with direct knowledge in this very life. For what reason? Because he is an ethical person who lives according to the Dhamma.”
When this was said, the brahmins and householders of Verañja said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one were to set upright what had been overturned, or reveal what was hidden, or point the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight could see forms—so too has the Dhamma been made clear in many ways by sir Gotama. We go for refuge to the Blessed One, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|. May sir Gotama remember us as lay followers who have gone for refuge from this day forth for life.”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṁ paṭivasanti kenacideva karaṇīyena. Assosuṁ kho verañjakā brāhmaṇagahapatikā:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “ko nu kho, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti?
“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti.
“Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma. Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti.
“Tena hi, gahapatayo, suṇātha sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Evaṁ, bho”ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṁ. Bhagavā etadavoca:
“Tividhaṁ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṁ vācāya adhammacārī visamacārī hoti, tividhaṁ manasā adhammacārī visamacārī hoti.
Kathañca, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti. Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ … taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā … tathārūpāsu cārittaṁ āpajjitā hoti. Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacārī visamacārī hoti.
Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā … sampajānamusā bhāsitā hoti. Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā … vaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā … tathārūpiṁ vācaṁ bhāsitā hoti. Samphappalāpī kho pana hoti. Akālavādī … apariyantavatiṁ anatthasaṁhitaṁ. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacārī visamacārī hoti.
Kathañca, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco abhijjhālu hoti …pe… taṁ mamassā’ti. Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā … mā vā ahesun’ti. Micchādiṭṭhiko kho pana hoti viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ … sacchikatvā pavedentī’ti. Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacārī visamacārī hoti.
Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Tividhaṁ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṁ vācāya dhammacārī samacārī hoti, tividhaṁ manasā dhammacārī samacārī hoti.
Kathañca, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti? Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa … taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti. Kāmesumicchācāraṁ pahāya … tathārūpāsu na cārittaṁ āpajjitā hoti. Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacārī samacārī hoti.
Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti? Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā …pe… na sampajānamusā bhāsitā hoti. Pisuṇaṁ vācaṁ pahāya … samaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusaṁ vācaṁ pahāya … tathārūpaṁ vācaṁ bhāsitā hoti. Samphappalāpaṁ pahāya … kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacārī samacārī hoti.
Kathañca, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa, taṁ mamassā’ti. Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti. Sammādiṭṭhiko kho pana hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ … sayaṁ abhiññā sacchikatvā pavedentī’ti. Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacārī samacārī hoti.
Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ … yāmānaṁ devānaṁ … tusitānaṁ devānaṁ … nimmānaratīnaṁ devānaṁ … paranimmitavasavattīnaṁ devānaṁ … brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe… appamāṇābhānaṁ devānaṁ … ābhassarānaṁ devānaṁ … parittasubhānaṁ devānaṁ … appamāṇasubhānaṁ devānaṁ … subhakiṇhānaṁ devānaṁ … vehapphalānaṁ devānaṁ … avihānaṁ devānaṁ … atappānaṁ devānaṁ … sudassānaṁ devānaṁ … sudassīnaṁ devānaṁ … akaniṭṭhānaṁ devānaṁ … ākāsānañcāyatanūpagānaṁ devānaṁ … viññāṇañcāyatanūpagānaṁ devānaṁ … ākiñcaññāyatanūpagānaṁ devānaṁ … nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī.
Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti; ṭhānaṁ kho panetaṁ vijjati, ‘yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī’”ti.
Evaṁ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.