The Chapter on the Body Born of Deeds
AN 10.211 Heaven and Hell (1st) Paṭhamanirayasaggasutta
"Someone with ten qualities is cast down to hell. What ten? It's when a certain person kills living creatures. They're violent, bloody-handed, a hardened killer, merciless to living beings.
They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
They lie. They're summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: 'Please, mister, say what you know.' Not knowing, they say 'I know.' Knowing, they say 'I don't know.' Not seeing, they say 'I see.' And seeing, they say 'I don't see.' So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
They're covetous. They covet the wealth and belongings of others: 'Oh, if only their belongings were mine!'
They have ill will and malicious intentions: 'May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!'
They have wrong view. Their perspective is distorted: 'There's no meaning in giving, sacrifice, or offerings. There's no fruit or result of good and bad deeds. There's no afterlife. There's no such thing as mother and father, or beings that are reborn spontaneously. And there's no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.' Someone with these ten qualities is cast down to hell.
Someone with ten qualities is raised up to heaven. What ten? It's when a certain person gives up killing living creatures. They renounce the rod and the sword. They're scrupulous and kind, living full of sympathy for all living beings.
They give up stealing. They don't, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
They give up sexual misconduct. They don't have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don't have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
They give up lying. They're summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: 'Please, mister, say what you know.' Not knowing, they say 'I don't know.' Knowing, they say 'I know.' Not seeing, they say 'I don't see.' And seeing, they say 'I see.' So they don't deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They give up divisive speech. They don't repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
They give up harsh speech. They speak in a way that's mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
They're content. They don't covet the wealth and belongings of others: 'Oh, if only their belongings were mine!'
They have a kind heart and loving intentions: 'May these sentient beings live free of enmity and ill will, untroubled and happy!'
They have right view, an undistorted perspective: 'There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.'
Someone with these ten qualities is raised up to heaven."
AN 10.212 Heaven and Hell (2nd) Dutiyanirayasaggasutta
"Someone with ten qualities is cast down to hell. What ten? It's when a certain person kills living creatures. They're violent, bloody-handed, a hardened killer, merciless to living beings.
They steal. ... They commit sexual misconduct. ... They lie. ... They speak divisively. ... They speak harshly. ... They indulge in talking nonsense. ... They're covetous. ... They have cruel intentions. ... They have wrong view. ... Someone with these ten qualities is cast down to hell.
Someone with ten qualities is raised up to heaven. What ten? It's when a certain person gives up killing living creatures. They renounce the rod and the sword. They're scrupulous and kind, living full of sympathy for all living beings.
They give up stealing. ... They give up sexual misconduct. ... They give up lying. ... They give up divisive speech. ... They give up harsh speech. ... They give up talking nonsense. ... They're content. ... They're kind hearted. ... They have right view. ... Someone with these ten qualities is raised up to heaven."
AN 10.213 A Female Mātugāmasutta
"A female with ten qualities is cast down to hell. What ten? She kills living creatures. ... She steals. ... She commits sexual misconduct. ... She lies. ... She speaks divisively. ... She speaks harshly. ... She indulges in talking nonsense. ... She's covetous. ... She has cruel intentions. ... She has wrong view. ... A female with these ten qualities is cast down to hell.
A female with ten qualities is raised up to heaven. What ten? She doesn't kill living creatures. ... She doesn't steal. ... She doesn't commit sexual misconduct. ... She doesn't lie. ... She doesn't speak divisively. ... She doesn't speak harshly. ... She doesn't indulge in talking nonsense. ... She's content. ... She's kind hearted. ... She has right view. ... A female with these ten qualities is raised up to heaven."
AN 10.214 A Laywoman Upāsikāsutta
"A laywoman with ten qualities is cast down to hell. What ten? She kills living creatures. ... She has wrong view. ... A laywoman with these ten qualities is cast down to hell.
A laywoman with ten qualities is raised up to heaven. What ten? She doesn't kill living creatures. ... She has right view. ... A laywoman with these ten qualities is raised up to heaven."
AN 10.215 Assured Visāradasutta
"A laywoman living at home with these ten qualities is not self-assured. What ten? She kills living creatures. ... She has wrong view. ... A laywoman living at home with these ten qualities is not self-assured.
A laywoman living at home with these ten qualities is self-assured. What ten? She doesn't kill living creatures. ... She has right view. ... A laywoman living at home with these ten qualities is self-assured."
AN 10.216 Creepy Creatures Saṁsappanīyasutta
"Mendicants, I will teach you an exposition of the teaching on creepy creatures. Listen and apply your mind well, I will speak."
"Yes, sir," they replied. The Buddha said this:
"What is the exposition of the teaching on creepy creatures? Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.
Take a certain person who kills living creatures. They're violent, bloody-handed, a hardened killer, merciless to living beings. They're creepy in body, speech, and mind. Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth are crooked.
Someone whose destiny and rebirth is crooked is reborn in one of two places, I say: in an exclusively painful hell, or among the species of creepy animals. And what are the species of creepy animals? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. This is how a being is born from a being. For your deeds determine your rebirth, and when you're reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds.
Take someone else who steals ... commits sexual misconduct ... lies ... speaks divisively ... speaks harshly ... indulges in talking nonsense ... is covetous ... has cruel intentions ... has wrong view ... They're creepy in body, speech, and mind. Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth are crooked.
Someone whose destiny and rebirth is crooked is reborn in one of two places, I say: in an exclusively painful hell, or among the species of creepy animals. And what are the species of creepy animals? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. This is how a being is born from a being. For your deeds determine your rebirth, and when you're reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds. Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.
Take a certain person who gives up killing living creatures. They renounce the rod and the sword. They're scrupulous and kind, living full of sympathy for all living beings. They're not creepy in body, speech, and mind. Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.
Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say: in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders---rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. This is how a being is born from a being. For your deeds determine your rebirth, and when you're reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds.
Take someone else who gives up stealing ... sexual misconduct ... lying ... divisive speech ... harsh speech ... talking nonsense ... They're content ... kind hearted ... they have right view ... They're not creepy in body, speech, and mind. Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous.
Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say: in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders---rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. This is how a being is born from a being. For your deeds determine your rebirth, and when you're reborn contacts strike you. This is why I say that sentient beings are heirs to their deeds.
Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad. This is the exposition of the teaching on creepy creatures."
AN 10.217 Intentional (1st) Paṭhamasañcetanikasutta
"Mendicants, I don't say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. And I don't say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
And what are the three kinds of corruption and failure of bodily action? It's when a certain person kills living creatures. They're violent, bloody-handed, a hardened killer, merciless to living beings.
They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.
They commit sexual misconduct. They have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
These are the three kinds of corruption and failure of bodily action.
And what are the four kinds of corruption and failure of verbal action? It's when a certain person lies. They're summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: 'Please, mister, say what you know.' Not knowing, they say 'I know.' Knowing, they say 'I don't know.' Not seeing, they say 'I see.' And seeing, they say 'I don't see.' So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.
They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.
They indulge in talking nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.
These are the four kinds of corruption and failure of verbal action.
And what are the three kinds of corruption and failure of mental action? It's when someone is covetous. They covet the wealth and belongings of others: 'Oh, if only their belongings were mine!'
They have ill will and malicious intentions: 'May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!'
They have wrong view. Their perspective is distorted: 'There's no meaning in giving, sacrifice, or offerings. There's no fruit or result of good and bad deeds. There's no afterlife. There's no such thing as mother and father, or beings that are reborn spontaneously. And there's no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.'
These are the three kinds of corruption and failure of mental action.
When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
It's like throwing unfailing dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
I don't say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. And I don't say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.
And what are the three kinds of successful bodily action? It's when a certain person gives up killing living creatures. They renounce the rod and the sword. They're scrupulous and kind, living full of sympathy for all living beings.
They don't steal. They don't, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.
They give up sexual misconduct. They don't have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don't have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.
These are the three kinds of successful bodily action.
And what are the four kinds of successful verbal action? It's when a certain person gives up lying. They're summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: 'Please, mister, say what you know.' Not knowing, they say 'I don't know.' Knowing, they say 'I know.' Not seeing, they say 'I don't see.' And seeing, they say 'I see.' They don't deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
They give up divisive speech. They don't repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
They give up harsh speech. They speak in a way that's mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
These are the four kinds of successful verbal action.
And what are the three kinds of successful mental action? It's when someone is content. They don't covet the wealth and belongings of others: 'Oh, if only their belongings were mine!'
They have a kind heart and loving intentions: 'May these sentient beings live free of enmity and ill will, untroubled and happy!'
They have right view, an undistorted perspective: 'There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.'
These are the three kinds of successful mental action.
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.
It's like throwing unfaling dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. I don't say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. And I don't say that suffering is ended without experiencing intentional deeds that have been performed and accumulated."
AN 10.218 Intentional (2nd) Dutiyasañcetanikasutta
"Mendicants, I don't say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. And I don't say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
And what are the three kinds of corruption and failure of bodily action? ... These are the three kinds of corruption and failure of bodily action.
And what are the four kinds of corruption and failure of verbal action? ... These are the four kinds of corruption and failure of verbal action.
And what are the three kinds of corruption and failure of mental action? ... These are the three kinds of corruption and failure of mental action.
When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.
I don't say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. And I don't say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.
And what are the three kinds of successful bodily action? ... These are the three kinds of successful bodily action.
And what are the four kinds of successful verbal action? ... These are the four kinds of successful verbal action.
And what are the three kinds of successful mental action? ... These are the three kinds of successful mental action.
When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. ..."
AN 10.219 The Body Born of Deeds Karajakāyasutta
"Mendicants, I don't say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. And I don't say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world---abundant, expansive, limitless, free of enmity and ill will.
They understand: 'Formerly my mind was limited and undeveloped. Now it's limitless and well developed. Whatever limited deeds I've done don't remain or persist there.'
What do you think, mendicants? Suppose a child had developed the heart's release by love from their childhood on. Would they still do any bad deed?"
"No, sir."
"Not doing any bad deed, would they still experience any suffering?"
"No, sir. For if they don't do any bad deed, from where would suffering afflict them?"
"This heart's release by love should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what's inside mortal beings. They understand: 'Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.' The heart's release by love developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom.
They meditate spreading a heart full of compassion ... They meditate spreading a heart full of rejoicing ... They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world---abundant, expansive, limitless, free of enmity and ill will.
They understand: 'Formerly my mind was limited and undeveloped. Now it's limitless and well developed. Whatever limited deeds I've done don't remain or persist there.'
What do you think, mendicants? Suppose a child had developed the heart's release by equanimity from their childhood on. Would they still do any bad deed?"
"No, sir."
"Not doing any bad deed, would they still experience any suffering?"
"No, sir. For if they don't do any bad deed, from where would suffering afflict them?"
"This heart's release by equanimity should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what's inside mortal beings. They understand: 'Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.' The heart's release by equanimity developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom."
AN 10.220 Unprincipled Conduct Adhammacariyāsutta
Then a certain brahmin went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
"What is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?"
"Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell."
"But what is the cause, Mister Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?"
"Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm."
"I don't understand the detailed meaning of what Mister Gotama has said in brief. Please, Mister Gotama, teach me this matter so I can understand the detailed meaning."
"Well then, brahmin, listen and apply your mind well, I will speak."
"Yes, sir," the brahmin replied. The Buddha said this:
"Brahmin, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
And how is unprincipled and immoral conduct threefold by way of body? ... That's how unprincipled and immoral conduct is threefold by way of body.
And how is unprincipled and immoral conduct fourfold by way of speech? ... That's how unprincipled and immoral conduct is fourfold by way of speech.
And how is unprincipled and immoral conduct threefold by way of mind? ... That's how unprincipled and immoral conduct is threefold by way of mind. That's how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.
And how is principled and moral conduct threefold by way of body? ... That's how principled and moral conduct is threefold by way of body.
And how is principled and moral conduct fourfold by way of speech? ... That's how principled and moral conduct is fourfold by way of speech.
And how is principled and moral conduct threefold by way of mind? ... That's how principled and moral conduct is threefold by way of mind. That's how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm."
"Excellent, Mister Gotama! Excellent! ... From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life."