021. Karajakāyavaggo –– The Section On The Body Sprung From Action

October 21, 2020 Dhamma Paññā 137 Views

Aṅguttara Nikāya
021. Karajakāyavaggo –– The section on the body sprung from action

1. Paṭhamanirayasaggasuttaṃ –– First on hell and heaven

211. “Bhikkhus, endowed with ten things as though led and lain is in hell. What ten?

Here bhikkhus a certain one destroys living things, is cruel with bloody hands, without compassion is engaged in destroying living things .

Takes the not given, gone to the village or forest, takes others’ belongings with a thievish mind.

Misbehaves sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony.

Tells lies in an assembly, in a gathering, in the midst of relations, in the guild, in the presence of royality. When asked to stand witness, not knowing says I know. Knowing says I do not know. Not seeing says I saw and seeing says I did not see. Thus he tells lies for a personal reason, for another’s good or for some small material gain.

Slanders. Hearing something here, tells it there, to split these. Hearing something there tells it here, to split those. Thus he splits the united. Puts apart the already split. Fond of disunity talks words to disunite.

Talks roughly, speaking insolent rough words that pierce others, words that curse and not conducive to concentration.

Talks frivolously, out of time, unrighteous words that are useless and not in accordance with the Teaching and the Discipline. Talks words that do not incite, need no treasuring, without a limit.

Is coveting and covets others belongings, thinks may they be mine!

Is with an angry mind and defiled thoughts thinking, may these beings be destroyed. May they be broken apart and may they not be!

Is with wrong view, with a reversed vision: There is no good in giving gifts, doing a sacrifice, making an offering. There are no results for good and evil actions. There is no this world, no other world, no mother, no father, there are no beings spontaneously arisen, No recluses and Brahmins who having realized this world and the other world, declare it to the world. Bhikkhus, endowed with these ten things one is in hell as though led and lain there.

Bhikkhus, endowed with ten things as though led and lain is in heaven. What ten?

Here bhikkhus a certain one does not destroy living things, giving up destroying living things throws out stick and weapon and abides ashamed with compassion for all living things .

Does not take the not given, gone to the village or forest, does not take others’ belongings with a thievish mind.

Does not misbehave sexually with those protected by mother, father, mother and father, brother, sister, relations, the clan, the Teaching, or with one who has a spouse and is liable to be punished or even with one garlanded at a ceremony.

Does not tell lies in an assembly, in a gathering, in the midst of relations, in the guild, in the presence of royality. When asked to stand witness, not knowing he says I do not know. Knowing says I know. Not seeing says I did not see and seeing says I saw. Thus he does not tell lies for a personal reason, for another’s good or for some small material gain.

Does not slander. Hearing something here, does not tell it there, to split these. Hearing something there does not tell it here, to split those. Thus he does not split the united. Unites the already split. Fond of unity talks words to unite.

Does not talk roughly, speaks polite words that are pleasing to others, words that are generally accepted pleasing words that go straight into the heart.

Does not talk frivolously and out of time. Talks righteous words that are useful and are in accordance with the Teaching and the Discipline. Talks words that incite others and could be treasured, with a limit.

Does not covet others’ belongings, does not think may those be mine!

Not with angry mind is not with defiled thoughts. Thinks, may these beings be well and happy. May they maintain themselves happily.

With right view, is without a reversed vision: There is good in giving gifts, doing a sacrifice, making an offering. There are results for good and evil actions. There is this world, the other world, mother, father, there are beings spontaneously arisen, There are recluses and Brahmins who having realized this world and the other world, declare it to the world. Bhikkhus, endowed with these ten things one is in heaven as though led and lain there.

2. Dutiyanirayasaggasuttaṃ –– Second on hell and heaven

212. Bhikkhus, endowed with ten things as though led and lain is in hell. What ten?

Here, bhikkhus, a certain one destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing … takes the not given, … re … misbehaves sexually, … re … tells lies, … re … slanders, … re … talks roughly, … re … talks frivolously, … re … covets, … re … bears an angry mind, … re … is with wrong view, with reversed vision: there are no results for giving … re … declare by themsselves having realized. Bhikkhus, endowed with these ten things, one is in hell as though led and lain there.

Bhikkhus, endowd with ten things as though led and lain is in heaven. What ten?

Here, bhikkhus, a certain one giving up destroying living things, throws away stick and weapon and abides with compassion for all living things. Gives up, taking the not given, … re … sexual misbehaviur, … re … telling lies, … re … slandering, … re … talking roughly, … re … frivolous talk … re … Does not covet, … re … abides dispelling anger from the mind, … re … becomes one with right view without a reversed vision: There are results for giving … re … having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, one is in heaven as though led and lain there.

3. Mātugāmasuttaṃ –– The woman

213. Bhikkhus, a woman endowed with ten things as though led and lain is in hell. What ten?

Here, bhikkhus, a woman destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing … re … takes the not given, … re … misbehaves sexually, … re … tells lies, … re … slanders, … re … talks roughly, … re … talks frivolously, … re … covets, … re … bears an angry mind, … re … is with wrong view, with reversed vision: there are no results for giving … re … declare by themsselves having realized. Bhikkhus, endowed with these ten things, the woman is in hell as though led and lain there.

Bhikkhus, the woman endowd with ten things as though led and lain is in heaven. What ten?

Here, bhikkhus, the woman giving up destroying living things, throws away stick and weapon and abides with compassion for all living things. Gives up, taking the not given, … re … sexual misbehaviur, … re … telling lies, … re … slandering, … re … talking roughly, … re … frivolous talk … re … Does not covet, … re … abides dispelling anger from the mind, … re … becomes one with right view without a reversed vision: There are results for giving … re … having realized this and the other world declare it to the world. Bhikkhus, the woman endowed with these ten things is in heaven as though led and lain there.

4. Upāsikāsuttaṃ –– The female lay disciple

214. Bhikkhus, the female lay disciple endowed with ten things as though led and lain is in hell. What ten?

Here, bhikkhus, she destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing … takes the not given, … re … misbehaves sexually, … re … tells lies, … re … slanders, … re … talks roughly, … re … talks frivolously, … re … covets, … re … bears an angry mind, … re … is with wrong view, with reversed vision: there are no results for giving … re … declare by themsselves having realized. Bhikkhus, endowed with these ten things, she is in hell as though led and lain there.

Bhikkhus, the female lay disciple endowd with ten things as though led and lain is in heaven. What ten?

Here, bhikkhus, giving up destroying living things, throws away stick and weapon and abides with ccompassion for all living things. Gives up, taking the not given, … re … sexual misbehaviur, … re … telling lies, … re … slandering, … re … talking roughly, … re … frivolous talk … re … Does not covet, … re … abides dispelling anger from the mind, … re … becomes one with right view without a reversed vision: There are results for giving … re … having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, she is in heaven as though led and lain there.

5. Visāradasuttaṃ –– Confidence

215. Bhikkhus, the female lay disciple endowed with ten things, lives in a household without confidence. What ten?

Here, bhikkhus, she destroys living things, with bloody hands is engaged in destroying living things without compassion for any living thing.. re .. takes the not given, … re … misbehaves sexually, … re … tells lies, … re … slanders, … re … talks roughly, … re … talks frivolously, … re … covets, … re … bears an angry mind, … re … is with wrong view, with reversed vision: there are no results for giving … re … declare by themselves having realized. Bhikkhus, endowed with these ten things, she lives in a household without confidence.

Bhikkhus, the female lay disciple endowd with ten things, lives in a household with confidence. What ten?

Here, bhikkhus, the female lay disciple giving up destroying living things, throws away stick and weapon abides with compassion for all living things. Gives up, taking the not given, … re … sexual misbehaviur, … re … telling lies, … re … slandering, … re … talking roughly, … re … frivolous talk … re … Does not covet, … re … abides dispelling anger from the mind, … re … becomes one with right view without a reversed vision: There are results for giving … re … having realized this and the other world declare it to the world. Bhikkhus, endowed with these ten things, she lives in a household with confidence.

6. Samsappanīyasuttaṃ –– Creeping low

216. Bhikkhus, I will tell you the creeping low, listen and attend carefully. Bhikkhus, what is the Teaching wihich tells of creeping low?

Bhikkhus, beings are the owners, the inheritors, the origins, the relations and the refuges of their actions, whatever action done, good or evil- will be their inheritance.

Here, bhikkhus, a certain one destroys living things, is cruel with bloody hands engaged in destroying living things. He creeps low with the body, with words and with the mind. His bodily actions are crooked, verbal actions are crooked and mental actions are crooked, he has a crooked course of actions and a crooked birth.

Bhikkhus, I declare one of these two courses of actions to one with a crooked birth, either birth in hell with only unpleasantness, or birth as creeping things in the animal world. Who are the creeping things in the animal world? Snakes, scorpions, centipedes, mungooses, cats, mice and other small fourfooted animals who creep away seeing humans. Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions.

Here, bhikkhus, a certain one takes the not given, … re … misbehaves in sexual conduct, … re … tells lies, … re … slanders, … re … talks roughly, … re … talks frivolously, … re … covets, … re … bears an angry mind, upholds wrong view, a reversed vision: There are no results for giving, … re by thenselves realizing declare it to this world. He creeps low with the body, with words and with the mind. His bodily actions are crooked, verbal actions are crooked and mental actions are crooked, he has a crooked course of actions and a crooked birth.

Here, bhikkhus, a certain one abstains from destroying living things, shamefully throwing away stick and weapon abides with compassion for all living things. He does not creep low with the body, with words and with the mind. His bodily actions are straightforward, verbal actions are straightforward and mental actions are straightforward.

Bhikkhus, I declare one of these two courses of actions to one with a straightforward birth, either birth in heaven with only pleasantness, or birth in a high clan of the warriors, Brahmins or householders with much wealth, resources grains and money Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions.

Here, bhikkhus, a certain one does not take the not given, … re … Does not misbehave sexually, … re … Does not tell lies, … re … does not slander, … re … Does not talk roughly, … re … does not talk frivolously, … re … does not covet, … re … does not bear an angry mind, upholds right view, has a not reversed vision: There are results for giving, … re by thenselves realizing declare to this world. He does not creep low with the body, with words and with the mind. His bodily actions are straightforward, verbal actions are straightforward and mental actions are straightforward, he has a straightforward course of actions.

Bhikkhus, I declare one of these two courses of actions to one with a straightforward birth, either birth in heaven with only pleasantness, or birth in a high clan of the warriors, Brahmins or householders with much wealth, resources grains and money. Thus bhikkhus, the product causes birth to the producer. Whatever is done by that is born. To one born, those actions bring contacts. Therefore, bhikkhus, I say, beings are the inheritors of their actions. Bhikkhus, this is the Teaching wihich tells of creeping low.

7. Paṭhamasañcetanikasuttāṃ –– First on intentional actions

217. Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.

There are three modes of unpleasant feelings, for intended, defiled bodily actions. There are four modes of unpleasant feelings, for intended, defiled verbal actions. There are three modes of unpleasant feelings, for intended, defiled mental actions.

Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled bodily actions?

Here bhikkhus a certain one destroys living things, is cruel with bloody hands, without compassion is engaged in destroying living things .

Takes the not given, gone to the village or forest, takes others’ belongings with a thievish mind.

Bhikkhus, what are the four modes of unpleasant feelings, for intended, defiled verbal actions?

Telling lies in an assembly, in a gathering, in the midst of relations, in the guild, in the presence of royality. When asked to stand witness, not knowing says I know. Knowing says I do not know. Not seeing says I saw and seeing says I did not see. Thus he tells lies for a personal reason, for another’s good or for some small material gain.

Slanders! Hearing something here, tells it there, to split these. Hearing something there tells it here, to split those. Thus he splits the united. Puts apart the already split. Fond of disunity talks words to disunite.

Talks roughly, speaking insolent rough words that pierce others, words that curse and not conducive to concentration.

Talks frivolously, out of time, unrighteous words that are useless and not in accordance with the Teaching and the Discipline. Talks words that do not incite others, need no treasuring, without a limit. Thus there are four modes of unpleasant feelings, for intended, defiled verbal actions.

Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled mental actions?

Covets others belongings, thinks may they be mine!

Bears an angry mind and defiled thoughts thinking, may these beings be destroyed. May they break apart and may they not be!

Upholds wrong view and a reversed vision: There is no good in giving gifts, doing a sacrifice, making an offering. There are no results for good and evil actions. There is no this world, no other world, no mother, no father, there are no beings spontaneously arisen, No recluses and Brahmins who having realized this world and the other world, declare it to the world. Thus there are three modes of unpleasant feelings, for intended, defiled mental actions.

Bhikkhus, on account of the three modes of unpleasant feelings, for intended, defiled bodily actions beings are born in loss, in a bad state, in decrease, in hell. On account of the four modes of unpleasant feelings, for intended, defiled verbal actions beings are born in loss, in a bad state, in decrease, in hell. On account of the three modes of unpleasant feelings, for intended, defiled mental actions beings are born in loss, in a bad state, in decrease, in hell.

Bhikkhus, just as a true gem when thrown up, would come down and get well established, in the same manner on account of the three modes of unpleasant feelings, for intended, defiled bodily actions beings are born in loss, in a bad state, in decrease, in hell. On account of the four modes of unpleasant feelings, for intended, defiled verbal actions beings are born in loss, in a bad state, in decrease, in hell. On account of the three modes of unpleasānt feelings, for intended, defiled mental actions beings are born in loss, in a bad state, in decrease, in hell.

Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.

There are three modes of pleasant feelings, for attaining well intended, bodily actions. There are four modes of pleasant feelings, for attaining well intended, verbal actions. There are three modes of pleasant feelings, for attaining well intended, mental actions.

Bhikkhus, what are the three modes of pleasant feelings, for attaining well intended, bodily actions?

Here bhikkhus a certain one abstains from destroying living things, ashamed, throws away stick and weapon and abides with compassion for all living things .

Abstains from taking the not given, gone to the village or forest, does not take others’ belongings with a thievish mind.

Bhikkhus, what are the four modes of pleasant feelings, for attaining well intended, verbal actions?

Abstains from telling lies, gone to an assembly, in a gathering, in the midst of relations, in the guild or in the presence of royality. When asked to stand witness, not knowing says I do not know. Knowing says I know. Not seeing says I did not see and seeing says I saw. Thus he does not tell lies for personal reasons, for another’s good or for some small material gain.

Does not slander. Hearing something here, does not tell it there, to split these. Hearing something there does not tell it here, to split those. Thus he unites the split. Fond of unity talks words to unite.

Does not talk roughly, speaks polite words that are pleasant to the ears, words that are desired by the populace at large.

Does not talk frivolously, talks at the right time, righteous words that are useful in accordance with the Teaching and the Discipline. Talks words that incite others, need to be treasured, with a limit. Thus there are four modes of pleasant feelings, for attaining well intended, verbal actions.

There are three modes of pleasant feelings, for attaining well intended, mental actions.

Does not covet others belongings, thinking may they be mine!

Does not bear an angry mind and is without defiled thoughts. Thinks may these beings be well and happy. May they maintain themselves happily!

Is with right view, without a reversed vision: There is good in giving gifts, doing a sacrifice, making an offering. There are results for good and evil actions. There is this world, the other world, mother, father, there are beings spontaneously arisen, There are recluses and Brahmins who having realized this world and the other world, declare it to the world. Thus there are three modes of pleasant feelings, for attaining well intended, mental actions.

Bhikkhus, on account of the three modes of pleasant feelings for attaining well intended bodily actions beings are born in gain, in a good state, in increase, in heaven. On account of the four modes of pleasant feelings, for attaining well intended, verbal actions beings are born in gain, in a good state, in increase, in heāven. On account of the three modes of pleasānt feelings, for attaining well intended, mental actions, beings are born in gain, in a good state, in increase, in heaven.

Bhikkhus, just as a true gem when thrown up, would come down and get well established, in the same manner on account of the three modes of pleasant feelings, for attaining well intended, bodily actions beings are born in gain, in a good state, in increase, in heaven. On account of the four modes of pleasant feelings, for attaining well intended, verbal actions beings are born in gain, in a good state, in increase, in heaven. On account of the three modes of pleasant feelings, for attaining well intended, mental actions beings are born in gain, in a good state, in increase, in heaven.

8. Dutiyasañcetanikasuttāṃ –– Second on intentional actions

218. Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.

Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled bodily actions? … re … Thus there are three modes of unpleasant feelings, for intended, defiled bodily actions.

Bhikkhus, what are the four modes of unpleasant feelings, for intended, defiled verbal actions? Thus there are four modes of unpleasant feelings, for intended, defiled verbal actions.

Bhikkhus, what are the three modes of unpleasant feelings, for intended, defiled mental actions? … re … Thus there are three modes of unpleasant feelings, for intended, defiled mental actions.

Bhikkhus, on account of the three modes of unpleasant feelings, for intended, defiled bodily actions, or on account of the four modes of unpleasant feelings, for intended, defiled verbal actions, or on account of the three modes of unpleasant feelings, for intended, defiled mental actions, beings after death, are born in loss, in a bad state, in decrease in hell.

Bhikkhus, what are the three modes of pleasant feelings, for attaining well intended, bodily actions? … re … Thus there are three modes of pleasant feelings, for attaining well intended, bodily actions.

Bhikkhus, what are the four modes of pleasant feelings, for attaining well intended, verbal actions? Thus there are four modes of pleasant feelings, for attaining well intended, verbal actions.

Bhikkhus, what are the three modes of pleasant feelings, for attaining well intended, mental actions? … re … Thus there are three modes of pleasant feelings, for attaining well intended, mental actions.

Bhikkhus, on account of the three modes of pleasant feelings, for attaining well intended, bodily actions, or on account of the four modes of pleasant feelings, for attaining well intended, verbal actions, or on account of the three modes of pleasant feelings, for well intended, mental actions, beings after death, are born in gain, in a good state, in increase in heaven.

9. Karajakāyasuttaṃ –– The body sprung from actions

219. Bhikkhus, without experiencing the results of the done, accumulation of intentional actions, I do not declare their ending. That too in this same life, in the next birth or in a subsequent birth. Bhikkhus, I do not declare the ending of unpleasantness until the results of the done accumulation of intentional actions are experienced.

Bhikkhus, the noble disciple having thus dispelled, covetoussness and hatred without delusion becomes mindful and aware and pervades one direction with thoughts of loving kindness, the second, third, fourth, above, below, across, in every respect, under all circumstances, entirely, with a mind made huge, grown great, immeasurable without anger and evil.

Then he knows, earlier, my mind was small, undevelpped, now it is immeasurable and well-developed, the results of small actions do not remain and stay there.

If a boy, even from his young days developed the release of mind in loving kindness, would he do evil actions?

“Venerable sir, he would not.

“When not doing evil actions, how is he going to experience the results of evil actions?

Bhikkhus, a woman or man should develop the release of mind in loving kindness. A woman or man does not carry this body when going Bhikkhus, death is within the mind. He knows this: Whatever actions done earlier, by this body sprung from actions, their results are felt here, they will not be following any further. Bhikkhus, the release of mind in loving kindness developed in this manner, conduces to the state of non-returning and for the wise bhikkhu who has not yet realized it, the highest release.

He pervades one direction with thoughts of compassion, … re … intrinsic joy, … re … equanimity, the second, third, fourth, above, below, across, in every respect, under all circumstances, entirely, with a mind made huge, grown great, immeasurable without anger and evil.

Then he knows, earlier, my mind was small, undevelpped, now it is immeasurable and well-developed, the results of small actions do not remain and stay there.

If a boy, even from his young days developed the release of mind in equanimity, would he do evil actions?

“Venerable sir, he would not.

“When not doing evil actions, how is he going to experience the results of evil actions?

Bhikkhus, a woman or man should develop the release of mind in equanimity. A woman or man does not carry this body when going Bhikkhus, death is within the mind. He knows this: Whatever actions done earlier, by this body born of actions, their results are felt here, they will not be following any further. Bhikkhus, the release of mind in equanimity developed in this manner, conduces to the state of not returning, and for the wise bhikkhu who has not yet realized it, the highest release.

10. Adhammacariyāsuttaṃ –– Unrighteous behaviour

220. Then a certain Brahmin approached The Blessed One, exchanged friendly greetings, sat on a side and said:

“Good Gotama, what is the reason for a certain one after death to be born in loss, in a bad state, in decrease, in hell?

“Brahmin, on account of unrighteous and unlawful behaviour a certain one after death is born in loss, in a bad state, in decrease, in hell.

“Good Gotama, what is the reason for a certain one after death to be born in gain, in a good state, in increase, in heaven?

“Brahmin, on account of righteous and calm behaviour a certain one after death is born in gain, in a good state, in increase, in heaven.

“Good Gotama, I do not understand this short exposition given by good Gotama, it is suitable that I should know the detailed meaning of this short exposition, so that I may know its meaning. Then Brahmin, listen and attened carefully I will tell.

Brahmin, there are three modes of unrighteous, unlawful behaviour by body. There are four modes of unrighteous, unlawful behaviour by words. There are three modes of unrighteous, unlawful behaviour by the mind.

Brahmin, what are the three modes of unrighteous, unlawful behaviour by body? … re … These are the three modes of unrighteous, unlawful behaviour by the body.

Bhikkhus, what are the four modes of unrighteous and unlawful behaviour by words? … re … These are the four modes of unrighteous and unlawful behaviour by words.

Brahmin, what are the three modes of unrighteous and unlawful behaviour by the mind? … re … These are the three modes of unrighteous and unlawful behaviour by the mind.

Brahmin, on account of the three modes of unrighteous, unlawful behaviour or on account of the four modes of unrighteous, unlawful behaviour or on account of the three modes of unrighteous, unlawful behaviour by the mind, beings after death, are born in loss, in a bad state, in decrease in hell.

There are three modes of righteous calm behaviour by body. There are four modes of righteous calm behaviour by words. There are three modes of righteous calm behaviour by the mind.

Bhikkhus, what are the three modes of righteous calm behaviour by the body?

… re … Thus there are three modes of righteous calm behaviour by the body.

Bhikkhus, what are the four modes of righteous calm behaviur by words? … re … Thus there are four modes of righteous calm behaviour by words.

Bhikkhus, what are the three modes of righteous calm behaviour by the mind? … re … Thus there are three modes of righteous calm behaviour by the mind.

Bhikkhus, on account of the three modes of righteous calm behaviour by the body, or on account of the four modes of righteous calm behaviour by words, or on account of the three modes of righteous calm behaviour by the mind, beings after death, are born in gain, in a good state, in increase in heaven.

Dhamma Paññā

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