Sila: Virtue

Sila: Virtue

“And what is the treasure of virtue? There is the case where a disciple of the noble ones abstains from taking life, abstains from stealing, abstains from sexual misconduct, abstains from lying, abstains from taking intoxicants that cause heedlessness. This, monks, is called the treasure of virtue.” — AN 7:6

“Now what is unskillful? Taking life is unskillful, taking what is not given… sexual misconduct… lying… harsh speech… divisive tale-bearing… idle chatter is unskillful. Covetousness… ill will… wrong views are unskillful. These things are termed unskillful.

“And what is skillful? Abstaining from taking life is skillful, abstaining from taking what is not given… from sexual misconduct … from lying… from harsh speech… from divisive tale-bearing… abstaining from idle chatter is skillful. Lack of covetousness… lack of ill will… right views are skillful. These things are termed skillful.” — MN 9

Then King Pasenadi Kosala, descending from the palace, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: “Just now I was together with Queen Mallika in the upper palace. I said to her, ‘Is there anyone more dear to you than yourself?’

“‘No, your majesty,’ she answered. ‘There is no one more dear to me than myself. And what about you, your majesty? Is there anyone more dear to you than yourself?’

“‘No, Mallika. There is no one more dear to me than myself.’”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“There is the case where a disciple of the noble ones reflects thus: ‘I love life and don’t love death. I love happiness and abhor pain. If I—loving life and not loving death, loving happiness and abhorring pain—were to be killed, that would be displeasing & disagreeable to me. And if I were to kill another who loves life and doesn’t love death, who loves happiness and abhors pain, that would be displeasing & disagreeable to the other. What is displeasing & disagreeable to me is displeasing & disagreeable to others. How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he refrains from taking life, gets others to refrain from taking life, and speaks in praise of refraining from taking life. In this way his bodily behavior is pure in three ways.

“And further, he reflects thus: ‘If someone, by way of theft, were to take from me what I haven’t given, that would be displeasing & disagreeable to me.… If someone were to commit adultery with my wives, that would be displeasing & disagreeable to me.… If someone were to damage my well-being with a lie, that would be displeasing & disagreeable to me.… If someone were to divide me from my friends with divisive speech, that would be displeasing & disagreeable to me.… If someone were to address me with harsh speech, that would be displeasing & disagreeable to me.… If someone were to address me with idle chatter, that would be displeasing & disagreeable to me. And if I were to address another with idle chatter, that would be displeasing & disagreeable to the other. What is displeasing & disagreeable to me is displeasing & disagreeable to others. How can I inflict on others what is displeasing & disagreeable to me?’ Reflecting in this way, he refrains from idle chatter, gets others to refrain from idle chatter, and speaks in praise of refraining from idle chatter.” — SN 55:7

“There are these five gifts, five great gifts—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans. Which five?

“There is the case where a noble disciple, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression.…

“Abandoning taking what is not given (stealing), he abstains from taking what is not given.…

“Abandoning sexual misconduct, he abstains from sexual misconduct.…

“Abandoning lying, he abstains from lying.…

“Abandoning the use of intoxicants, he abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression.… This is the fifth gift, the fifth great gift—original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning—that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans.” — AN 8:39

“Cleansing with regard to the body, Cunda, is threefold; cleansing with regard to speech is fourfold; and cleansing with regard to the mind, threefold. And how is cleansing with regard to the body threefold? There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take the ungiven property of another, whether in a village or in the wilderness, with thievish intent. Abandoning sexual misconduct, he abstains from sexual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. This is how cleansing with regard to the body is threefold.

“And how is cleansing with regard to speech fourfold? There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a court proceeding], if he is asked as a witness, ‘Come and tell, good man, what you know’: If he doesn’t know, he says, ‘I don’t know.’ If he does know, he says, ‘I know.’ If he hasn’t seen, he says, ‘I haven’t seen.’ If he has seen, he says, ’I have seen.’ Thus he doesn’t consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning divisive speech, he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Abandoning harsh speech, he abstains from harsh speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large. Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This is how cleansing with regard to speech is fourfold.

“And how is cleansing with regard to the mind threefold? There is the case where a certain person is not covetous. He does not covet the property of another, thinking, ‘O, if only what belongs to another were mine!’ He is not malevolent at heart or destructive in his resolves. He thinks, ‘May these beings—free from animosity, free from oppression, and free from trouble—look after themselves with ease.’ He has right views and an unperverted outlook. He believes, ‘There is what is given, what is offered, what is sacrificed. There are fruits and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are contemplatives & brahmans who, living rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.’ This is how cleansing with regard to the mind is threefold.” — AN 10:176

As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Just now, lord, while I was alone in seclusion, this train of thought arose in my awareness: ‘Who have themselves protected, and who leave themselves unprotected?’ Then it occurred to me: ‘Those who engage in bodily misconduct, verbal misconduct, & mental misconduct leave themselves unprotected. Even though a squadron of elephant troops might protect them, a squadron of cavalry troops, a squadron of chariot troops, a squadron of infantry troops might protect them, still they leave themselves unprotected. Why is that? Because that’s an external protection, not an internal one. Therefore they leave themselves unprotected. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct have themselves protected. Even though neither a squadron of elephant troops, a squadron of cavalry troops, a squadron of chariot troops, nor a squadron of infantry troops might protect them, still they have themselves protected. Why is that? Because that’s an internal protection, not an external one. Therefore they have themselves protected.’”

“That’s the way it is, great king! That’s the way it is! Those who engage in bodily misconduct, verbal misconduct, & mental misconduct leave themselves unprotected. Even though a squadron of elephant troops might protect them, a squadron of cavalry troops, a squadron of chariot troops, a squadron of infantry troops might protect them, still they leave themselves unprotected. Why is that? Because that’s an external protection, not an internal one. Therefore they leave themselves unprotected. But those who engage in good bodily conduct, good verbal conduct, & good mental conduct have themselves protected. Even though neither a squadron of elephant troops, a squadron of cavalry troops, a squadron of chariot troops, nor a squadron of infantry troops might protect them, still they have themselves protected. Why is that? Because that’s an internal protection, not an external one. Therefore they have themselves protected.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

As he was sitting to one side, King Pasenadi Kosala said to the Blessed One: “Just now, lord, as I was sitting in judgment, I saw that even affluent nobles, affluent brahmans, & affluent householders—rich, with great wealth & property, with vast amounts of gold & silver, vast amounts of valuables & commodities, vast amounts of wealth & grain—tell deliberate lies with sensuality as the cause, sensuality as the reason, simply for the sake of sensuality. Then, the thought occurred to me: ‘I’ve had enough of this judging! Let some other fine fellow be known for his judgments!’”

“That’s the way it is, great king! That’s the way it is! Even affluent nobles, affluent brahmans, & affluent householders… tell deliberate lies with sensuality as the cause, sensuality as the reason, simply for the sake of sensuality. That will lead to their long-term harm & pain.”

That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:

This was said by the Blessed One, said by the Arahant, so I have heard: “For the person who transgresses in one thing, I tell you, there is no evil deed that is not to be done. Which one thing? This: telling a deliberate lie.”

“Monks, there are these five kinds of loss. Which five? Loss of relatives, loss of wealth, loss through disease, loss in terms of virtue, loss in terms of views. It’s not by reason of loss of relatives, loss of wealth, or loss through disease that beings—with the break-up of the body, after death—reappear in deprivation, a bad destination, a lower realm, hell. It’s by reason of loss in terms of virtue and loss in terms of views that beings—with the break-up of the body, after death—reappear in deprivation, a bad destination, a lower realm, hell. These are the five kinds of loss.

“There are these five ways of being consummate. Which five? Being consummate in terms of relatives, being consummate in terms of wealth, being consummate in terms of freedom from disease, being consummate in terms of virtue, being consummate in terms of views. It’s not by reason of being consummate in terms of relatives, being consummate in terms of wealth, or being consummate in terms of freedom from disease that beings—with the break-up of the body, after death—reappear in a good destination, a heavenly world. It’s by reason of being consummate in virtue and being consummate in terms of views that beings—with the break-up of the body, after death—reappear in a good destination, a heavenly world. These are the five ways of being consummate.” — AN 5:130

“There are these five benefits in being virtuous, in being consummate in virtue. Which five? There is the case where a virtuous person, consummate in virtue, through not being heedless in his affairs amasses a great quantity of wealth.… His good name is spread about.… When approaching an assembly of nobles, brahmans, householders, or contemplatives, he does so unabashed and with assurance.… He dies without becoming delirious.… With the break-up of the body, after death, he reappears in a good destination, a heavenly world. These are the five benefits in being virtuous, in being consummate in virtue.” — DN 16

This was said by the Blessed One, said by the Arahant, so I have heard: “Aspiring to these three forms of bliss, a wise person should guard his virtue. Which three? [Thinking,] ‘May praise come to me,’ a wise person should guard his virtue. [Thinking,] ‘May wealth come to me,’ a wise person should guard his virtue. [Thinking,] ‘At the break-up of the body, after death, may I reappear in a good destination, in heaven,’ a wise person should guard his virtue. Aspiring to these three forms of bliss, a wise person should guard his virtue.”

“And how is one an individual who practices for his own benefit but not for that of others? There is the case where a certain individual himself abstains from the taking of life but doesn’t encourage others in undertaking abstinence from the taking of life. He himself abstains from stealing but doesn’t encourage others in undertaking abstinence from stealing. He himself abstains from sexual misconduct but doesn’t encourage others in undertaking abstinence from sexual misconduct. He himself abstains from lying but doesn’t encourage others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness but doesn’t encourage others in undertaking abstinence from intoxicants that cause heedlessness. That’s how one is an individual who practices for his own benefit but not for that of others.

“And how is one an individual who practices for the benefit of others but not for his own? There is the case where a certain individual himself doesn’t abstain from the taking of life but encourages others in undertaking abstinence from the taking of life. [Similarly with abstaining from stealing, sexual misconduct, lying, & intoxicants that cause heedlessness.] That’s how one is an individual who practices for the benefit of others but not for his own.

“And how is one an individual who practices neither for his own benefit nor for that of others? There is the case where a certain individual himself doesn’t abstain from the taking of life and doesn’t encourage others in undertaking abstinence from the taking of life. [Similarly with abstaining from stealing, sexual misconduct, lying, & intoxicants that cause heedlessness.] That’s how one is an individual who practices neither for his own benefit nor for that of others.

“And how is one an individual who practices for his own benefit and for that of others? There is the case where a certain individual himself abstains from the taking of life and encourages others in undertaking abstinence from the taking of life. He himself abstains from stealing and encourages others in undertaking abstinence from stealing. He himself abstains from sexual misconduct and encourages others in undertaking abstinence from sexual misconduct. He himself abstains from lying and encourages others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness and encourages others in undertaking abstinence from intoxicants that cause heedlessness. That’s how one is an individual who practices for his own benefit and for that of others.” — AN 4:99

“There are four kinds of person to be found in the world. Which four? There is the case where a certain person takes life, takes what is not given (steals), engages in sexual misconduct, lies, speaks divisively, speaks harshly, engages in idle chatter; is covetous, malevolent, & holds wrong views. On the break-up of the body, after death, he reappears in deprivation, a bad destination, a lower realm, hell.

“But there is also the case where a certain person takes life… holds wrong views [yet], on the break-up of the body, after death, he reappears in a good destination, a heavenly world.

“And there is the case where a certain person abstains from taking life, abstains from taking what is not given… is not covetous, not malevolent, & holds right views. On the break-up of the body, after death, he reappears in a good destination, a heavenly world.

“But there is also the case where a certain person abstains from taking life, abstains from taking what is not given… is not covetous, not malevolent, & holds right views [yet], on the break-up of the body, after death, he reappears in deprivation, a bad destination, a lower realm, hell.…

“In the case of the person who takes life… [yet] on the break-up of the body, after death, reappears in a good destination, a heavenly world: Either earlier he performed fine kamma that is to be felt as pleasant, or later he performed fine kamma that is to be felt as pleasant, or at the time of death he adopted & carried out right views. Because of that, on the break-up of the body, after death, he reappears in a good destination, a heavenly world. But as for the results of taking life… holding wrong views, he will feel them either right here & now, or later [in this lifetime], or following that.…

“In the case of the person who abstains from taking life… but on the break-up of the body, after death, reappears in deprivation, a bad destination, a lower realm, hell: Either earlier he performed evil kamma that is to be felt as painful, or later he performed evil kamma that is to be felt as painful, or at the time of death he adopted & carried out wrong views. Because of that, on the break-up of the body, after death, he reappears in deprivation, a bad destination, a lower realm, hell. But as for the results of abstaining from taking life… holding right views, he will feel them either right here & now, or later [in this lifetime], or following that.” — MN 136

“There are, headman, some contemplatives & brahmans who hold a doctrine & view like this: ‘All those who kill living beings experience pain & distress in the here & now. All those who take what is not given… who engage in sexual misconduct… who tell lies experience pain & distress in the here & now.’

“Now there is the case where a certain person is seen garlanded & adorned, freshly bathed & groomed, with hair & beard trimmed, enjoying the sensualities of women as if he were a king. They ask about him: ‘My good man, what has this man done that he has been garlanded & adorned… as if he were a king?’ They answer: ‘My good man, this man attacked the king’s enemy and took his life. The king, gratified with him, rewarded him. That is why he is garlanded & adorned… as if he were a king.’

“Then there is the case where a certain person is seen bound with a stout rope with his arms pinned tightly against his back, his head shaved bald, marched to a harsh-sounding drum from street to street, crossroads to crossroads, evicted through the south gate, and beheaded to the south of the city. They ask about him: ‘My good man, what has this man done that he is bound with a stout rope… and beheaded to the south of the city?’ They answer: ‘My good man, this man, an enemy of the king, has taken the life of a man or a woman. That is why the rulers, having had him seized, inflicted such a punishment upon him.’

“Now, what do you think, headman: Have you ever seen or heard of such a case?”

“I have seen this, lord, have heard of it, and will hear of it (again in the future).”

“So, headman, when those contemplatives & brahmans who hold a doctrine and view like this say: ‘All those who kill living beings experience pain & distress in the here & now,’ do they speak truthfully or falsely?” — “Falsely, lord.”

“And those who babble empty falsehood: are they moral or immoral?” — “Immoral, lord.”

“And those who are immoral and of evil character: are they practicing wrongly or rightly?” — “Wrongly, lord.”

“And those who are practicing wrongly: do they hold wrong view or right view?” — “Wrong view, lord.”

“And is it proper to place confidence in those who hold wrong view?” — “No, lord.”

“Then, headman, there is the case where a certain person is seen garlanded & adorned… as if he were a king. They ask about him: ‘My good man, what has this man done that he has been garlanded & adorned… as if he were a king?’ They answer: ‘My good man, this man attacked the king’s enemy and stole a treasure. The king, gratified with him, rewarded him.…’

“Then there is the case where a certain person is seen bound with a stout rope… and beheaded to the south of the city. They ask about him: ‘My good man, what has this man done that he is bound with a stout rope… and beheaded to the south of the city?’ They answer: ‘My good man, this man, an enemy of the king, has committed a theft, stealing something from a village or a forest.…’

“Then there is the case where a certain person is seen garlanded & adorned… as if he were a king. They ask about him: ‘My good man, what has this man done that he has been garlanded & adorned … as if he were a king?’ They answer: ‘My good man, this man seduced the wives of the king’s enemy.…’

“Then there is the case where a certain person is seen bound with a stout rope… and beheaded to the south of the city. They ask about him: ‘My good man, what has this man done that he is bound with a stout rope… and beheaded to the south of the city?’ They answer: ‘My good man, this man seduced women & girls of good families.…’

“Then there is the case where a certain person is seen garlanded & adorned… as if he were a king. They ask about him: ‘My good man, what has this man done that he has been garlanded & adorned … as if he were a king?’ They answer: ‘My good man, this man made the king laugh with a lie…’

“Then there is the case where a certain person is seen bound with a stout rope… and beheaded to the south of the city. They ask about him: ‘My good man, what has this man done that he is bound with a stout rope… and beheaded to the south of the city?’ They answer: ‘My good man, this man has brought the aims of a householder or a householder’s son to ruin with a lie. That is why the rulers, having had him seized, inflicted such a punishment upon him.’

“Now what do you think, headman: Have you ever seen or heard of such a case?”

“I have seen this, lord, have heard of it, and will hear of it (again in the future).”

“So, headman, when those contemplatives & brahmans who hold a doctrine & view like this, say: ‘All those who tell lies experience pain & distress in the here & now,’ do they speak truthfully or falsely?… Is it proper to place confidence in those who hold wrong view?” — “No, lord.” — SN 42:13

“Monks, the taking of life—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from the taking of life is that, when one becomes a human being, it leads to a short life span.

“Stealing—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from stealing is that, when one becomes a human being, it leads to the loss of one’s wealth.

“Sexual misconduct—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from sexual misconduct is that, when one becomes a human being, it leads to rivalry & revenge.

“Telling falsehoods—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from telling falsehoods is that, when one becomes a human being, it leads to being falsely accused.

“Divisive tale-bearing—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from divisive tale-bearing is that, when one becomes a human being, it leads to the breaking of one’s friendships.

“Harsh speech—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from harsh speech is that, when one becomes a human being, it leads to unappealing sounds.

“Idle chatter—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from idle chatter is that, when one becomes a human being, it leads to words that aren’t worth taking to heart.

“The drinking of fermented & distilled liquors—when indulged in, developed, & pursued—is something that leads to hell, leads to rebirth as a common animal, leads to the realm of the hungry shades. The slightest of all the results coming from drinking fermented & distilled liquors is that, when one becomes a human being, it leads to mental derangement.” — AN 8:40

Then Asibandhakaputta the headman, a disciple of the Niganthas, went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him: “Headman, how does Nigantha Nataputta teach the Dhamma to his disciples?”

“Nigantha Nataputta teaches the Dhamma to his disciples in this way, lord: ‘All those who take life are destined for the plane of deprivation, are destined for hell. All those who steal.… All those who indulge in sexual misconduct.… All those who tell lies are destined for the plane of deprivation, are destined for hell. Whatever one keeps doing frequently, by that is one led [to a state of rebirth].’ That’s how Nigantha Nataputta teaches the Dhamma to his disciples.”

“If it’s true that ‘Whatever one keeps doing frequently, by that is one led [to a state of rebirth],’ then no one is destined for the plane of deprivation or destined to hell in line with Nigantha Nataputta’s words. What do you think, headman: If a man is one who takes life, then taking into consideration time spent doing & not doing, whether by day or by night, which time is more: the time he spends taking life or the time he spends not taking life?”

“… the time he spends taking life is less, lord, and the time he spends not taking life is certainly more. If it’s true that ‘Whatever one keeps doing frequently, by that is one led [to a state of rebirth],’ then no one is destined for the plane of deprivation or destined to hell in line with Nigantha Nataputta’s words.”

“What do you think, headman: If a man is one who steals… indulges in sexual misconduct… tells lies, then taking into consideration time spent doing & not doing, whether by day or by night, which time is more: the time he spends telling lies or the time he spends not telling lies?”

“… the time he spends telling lies is less, lord, and the time he spends not telling lies is certainly more. If it’s true that ‘Whatever one keeps doing frequently, by that is one led [to a state of rebirth],’ then no one is destined for the plane of deprivation or destined to hell in line with Nigantha Nataputta’s words.”

“There’s the case, headman, where a certain teacher holds this doctrine, holds this view: ‘All those who take life are destined for the plane of deprivation, are destined for hell. All those who steal.… All those who indulge in sexual misconduct.… All those who tell lies are destined for the plane of deprivation, are destined for hell.’ A disciple has faith in that teacher, and the thought occurs to him, ‘Our teacher holds this doctrine, holds this view: “All those who take life are destined for the plane of deprivation, are destined for hell.” There are living beings that I have killed. I, too, am destined for the plane of deprivation, am destined for hell.’ He fastens onto that view. If he doesn’t abandon that doctrine, doesn’t abandon that state of mind, doesn’t relinquish that view, then as if he were to be carried off, he would thus be placed in hell.

“[The thought occurs to him,] ‘Our teacher holds this doctrine, holds this view: ‘All those who steal.… All those who indulge in sexual misconduct.… All those who tell lies are destined for the plane of deprivation, are destined for hell.’ There are lies that I have told. I, too, am destined for the plane of deprivation, am destined for hell.’ He fastens onto that view. If he doesn’t abandon that doctrine, doesn’t abandon that state of mind, doesn’t relinquish that view, then as if he were to be carried off, he would thus be placed in hell.

“There is the case, headman, where a Tathagata appears in the world, worthy & rightly self-awakened, consummate in clear knowing & conduct, well-gone, a knower of the cosmos, unexcelled trainer of those to be tamed, teacher of human & divine beings, awakened, blessed. He, in various ways, criticizes & censures the taking of life, and says, ‘Abstain from taking life.’ He criticizes & censures stealing, and says, ‘Abstain from stealing.’ He criticizes & censures indulging in sexual misconduct, and says, ‘Abstain from indulging in sexual misconduct.’ He criticizes & censures the telling of lies, and says, ‘Abstain from the telling of lies.’

“A disciple has faith in that teacher and reflects: ‘The Blessed One in a variety of ways criticizes & censures the taking of life, and says, “Abstain from taking life.” There are living beings that I have killed, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.’ So, reflecting thus, he abandons right then the taking of life, and in the future refrains from taking life. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.

“[He reflects:] ‘The Blessed One in a variety of ways criticizes & censures stealing… indulging in sexual misconduct… the telling of lies, and says, “Abstain from the telling of lies.” There are lies I have told, to a greater or lesser extent. That was not right. That was not good. But if I become remorseful for that reason, that evil deed of mine will not be undone.’ So, reflecting thus, he abandons right then the telling of lies, and in the future refrains from telling lies. This is how there comes to be the abandoning of that evil deed. This is how there comes to be the transcending of that evil deed.” — SN 42:8

On one occasion the Blessed One was staying near Nalanda in the Pavarika Mango Grove. Then Asibandhakaputta the headman went to the Blessed One and on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: “The brahmans of the Western lands, lord—those who carry water pots, wear garlands of water plants, purify with water, & worship fire—can take [the spirit of] a dead person, lift it out, instruct it, & send it to heaven. But the Blessed One, worthy & rightly self-awakened, can arrange it so that all the world, at the break-up of the body, after death, reappears in a good destination, a heavenly world.”

“Very well, then, headman, I will question you on this matter. Answer as you see fit. What do you think: There is the case where a man is one who takes life, steals, indulges in sexual misconduct; is a liar, one who speaks divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart [saying,] ‘May this man, at the break-up of the body, after death, reappear in a good destination, a heavenly world!’ What do you think: Would that man—because of the prayers, praise, & circumambulation of that great crowd of people—at the break-up of the body, after death, reappear in a good destination, a heavenly world?”

“No, lord.”

“Suppose a man were to throw a large boulder into a deep lake of water, and a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart [saying,] ‘Rise up, O boulder! Come floating up, O boulder! Come float to the shore, O boulder!’ What do you think: Would that boulder—because of the prayers, praise, & circumambulation of that great crowd of people—rise up, come floating up, or come float to the shore?”

“No, lord.”

“So it is with any man who takes life, steals, indulges in sexual misconduct; is a liar, one who speaks divisive speech, harsh speech, & idle chatter; is greedy, bears thoughts of ill-will, & holds to wrong views. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart—[saying,] ‘May this man, at the break-up of the body, after death, reappear in a good destination, a heavenly world!’—still, at the break-up of the body, after death, he would reappear in deprivation, a bad destination, a lower realm, hell.

“Now what do you think: There is the case where a man is one who refrains from taking life, from stealing, & from indulging in sexual misconduct; he refrains from lying, from speaking divisive speech, from harsh speech, & from idle chatter; he is not greedy, bears no thoughts of ill-will, & holds to right view. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart [saying,] ‘May this man, at the break-up of the body, after death, reappear in deprivation, a bad destination, a lower realm, hell!’ What do you think: Would that man—because of the prayers, praise, & circumambulation of that great crowd of people—at the break-up of the body, after death, reappear in deprivation, a bad destination, a lower realm, hell?”

“No, lord.”

“Suppose a man were to throw a jar of ghee or a jar of oil into a deep lake of water, where it would break. There the shards & jar-fragments would go down, while the ghee or oil would come up. Then a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart [saying,] ‘Sink, O ghee/oil! Submerge, O ghee/oil! Go down, O ghee/oil!’ What do you think? Would that ghee/oil, because of the prayers, praise, & circumambulation of that great crowd of people sink, submerge, or go down?”

“No, lord.”

“So it is with any man who refrains from taking life, from stealing, & from indulging in sexual misconduct; refrains from lying, from speaking divisive speech, from harsh speech, & from idle chatter; is not greedy, bears no thoughts of ill-will, & holds to right view. Even though a great crowd of people, gathering & congregating, would pray, praise, & circumambulate with their hands palm-to-palm over the heart—[saying,] ‘May this man, at the break-up of the body, after death, reappear in deprivation, a bad destination, a lower realm, hell!’—still, at the break-up of the body, after death, he would reappear in a good destination, a heavenly world.” — SN 42:6