Source:: [SuttaCentral.net](https://suttacentral.net/mn41/en/sujato?layout=sidebyside&script=latin) # MN41 Sāleyyakasutta Tags:: [[Loka]], [[Kusala]], [[Dasa Akusala]] > [!summary] > - Moral acts aligned with Dhamma (dhammacariya) leads to good births, and vise versa ## Notes > [!NOTE] Dhamma v.s. ADhamma — In Sāleyyakasutta ([MN41](https://suttacentral.net/mn41/en/sujato)) > “What is the cause, Master 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**? > _“ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā **apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti**?_ > > And what is the cause, Master 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**?” > _Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā **sugatiṁ saggaṁ lokaṁ upapajjantī**”ti?_ > > “**==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. > _“**==Adhammacariyāvisamacariyāhetu==** kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti._ > > **==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.” > _**==Dhammacariyāsamacariyāhetu==** kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti._ ^dhamma-adhamma > [!tldr] Summary of most of the 31 Realms — In Sāleyyakasutta ([MN41](https://suttacentral.net/mn41/en/sujato)) > A person of **principled and moral conduct** might wish: > _Ākaṅkheyya ce, gahapatayo, **dhammacārī samacārī**:_ > > ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do **brahmins** … > _‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā **brāhmaṇamahāsālānaṁ** …pe…_ > > well-to-do **householders** … > _**gahapatimahāsālānaṁ** sahabyataṁ upapajjeyyan’ti;_ > > ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya. > _Taṁ kissa hetu?_ > > Tathā hi so dhammacārī samacārī. > _Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī:_ > > --- > **Gods of the (Sensual realms / Kāma loka)** > > **(6)** the Gods of the **Four Great Kings** … > _‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā **cātumahārājikānaṁ** devānaṁ sahabyataṁ upapajjeyyan’ti;_ > > ... > > **(7)**the **Gods of the Thirty-Three** … > _‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā **tāvatiṁsānaṁ** devānaṁ …pe…_ > > **(8)**the **Gods of Yama** … > _**yāmānaṁ** devānaṁ …_ > > **(9)**the **Joyful Gods** … > _**tusitānaṁ** devānaṁ …_ > > **(10)**the Gods Who Love to Imagine … > _**nimmānaratīnaṁ** devānaṁ …_ > > **(11)** the Gods Who Control what is Imagined by Others … > _**paranimmitavasavattīnaṁ** devānaṁ …_ > > --- > **(Form realms / Rūpa loka)** > > **(12+, 1st Jhana)** the **Gods of Brahmā’s Host** … > _**brahmakāyikānaṁ** devānaṁ sahabyataṁ upapajjeyyan’ti;_ > > ... > > **(15+, 2nd Jhana)** the **Radiant Gods** … > _‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā **ābhānaṁ** devānaṁ sahabyataṁ upapajjeyyan’ti;_ > > ... > > **(15)** the **Gods of Limited Radiance** … > _‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā **parittābhānaṁ** devānaṁ …pe…_ > > **(16)** the **Gods of Limitless Radiance** … > _**appamāṇābhānaṁ** devānaṁ …_ > > **(17)** the **Gods of Streaming Radiance** … > _**ābhassarānaṁ** devānaṁ …_ > > **(18, 3nd Jhana)** the **Gods of Limited Glory** … > _**parittasubhānaṁ** devānaṁ …_ > > **(19)** the **Gods of Limitless Glory** … > _**appamāṇasubhānaṁ** devānaṁ …_ > > **(20)** the **Gods Replete with Glory** … > _**subhakiṇhānaṁ** devānaṁ …_ > > **(21, 4th Jhāna)** the **Gods of Abundant Fruit** … > _**vehapphalānaṁ** devānaṁ …_ > > --- > **(Pure Abodes / Suddhavasa)** > > **(23)** the **Gods of Aviha** … These five realms are the Pure Abodes, which are the resort of non-returners only. > _**avihānaṁ** devānaṁ …_ > > **(24)** the **Gods of Atappa** … > _**atappānaṁ** devānaṁ …_ > > **(25)** the **Gods Fair to See** … > _**sudassānaṁ** devānaṁ …_ > > **(26)** the **Fair Seeing Gods** … > _**sudassīnaṁ** devānaṁ …_ > > **(27)**the Gods of Akaniṭṭha … > _**akaniṭṭhānaṁ** devānaṁ …_ > > --- > **(Formless realms / Arūpa loka)** > > **(28)** the **gods of the dimension of infinite space** … These four correespond to the formless attainments. > _**ākāsānañcāyatanūpagānaṁ** devānaṁ …_ > > **(29)** the **gods of the dimension of infinite consciousness** … > _**viññāṇañcāyatanūpagānaṁ** devānaṁ …_ > > **(30)** the **gods of the dimension of nothingness** … > _**ākiñcaññāyatanūpagānaṁ** devānaṁ …_ > > **(31)** the **gods of the dimension of neither perception nor non-perception**.’ > _**nevasaññānāsaññāyatanūpagānaṁ** devānaṁ sahabyataṁ upapajjeyyan’ti;_ > > It’s possible that this might happen. > _ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya._ ^realms ## Sutta (Translation by Bhikkhu Sujato) Middle Discourses 41 Majjhima Nikāya 41 The People of Sālā Sāleyyakasutta So I have heard. Evaṁ me sutaṁ— At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Sālā. This village is possibly connected to the Śālagrāma famed in later years as the origin of the ammonite stones found on the Gaṇḍakī river and worshiped as aniconic forms of Vishnu. Against this theory is that Śālagrāma is too far to the north-east, although in truth we do not know the exact extent of Kosala. The feminine ending of the Pali form suggests that the name means “hall”, but Sanskrit sources trace Śālagrāma to the sal trees that grow abundantly in the Himalayan foothills. | The same framing narrative recurs at MN 60, where the topic of rebirth is also discussed. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena sālā nāma kosalānaṁ brāhmaṇagāmo tadavasari. The brahmins and householders of Sālā heard, Assosuṁ kho sāleyyakā brāhmaṇagahapatikā: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Sālā, together with a large Saṅgha of mendicants. “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ sālaṁ anuppatto. He has this good reputation: Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; He reveals an entirely full and pure spiritual life. kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. Then the brahmins and householders of Sālā went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side they said to the Buddha: Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “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? Multiple theories of rebirth are found in Brahmanical texts. For example, Bṛhadāraṇyaka Upaniṣad 4.4.5 says that rebirth depends on good or bad deeds, but notes the differing opinion that desire is all that matters. Chāndogya Upaniṣad 5.10.1–5 describes two paths: forest ascetics go the the Brahmā realm, while ritualists go to the moon, from whence those who did good deeds are reborn as human in a good caste, but those who did bad deeds are reborn as outcastes, pigs, or dogs. Those who follow neither path are reborn as small animals or insects. “ko nu kho, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti? And 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?” Ko pana, bho gotama, hetu, ko paccayo, yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? “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. “Adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. 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.” Dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. “We don’t understand the detailed meaning of Mister Gotama’s brief statement. “Na kho mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājānāma. Mister Gotama, please teach us this matter in detail so we can understand the meaning.” Sādhu no bhavaṁ gotamo tathā dhammaṁ desetu, yathā mayaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, vitthārena atthaṁ ājāneyyāmā”ti. “Well then, householders, listen and apply your mind well, I will speak.” “Tena hi, gahapatayo, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Yes, sir,” they replied. “Evaṁ, bho”ti kho sāleyyakā brāhmaṇagahapatikā bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca: “Householders, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. “Tividhaṁ kho, gahapatayo, kāyena adhammacariyāvisamacariyā hoti, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti, tividhaṁ manasā adhammacariyāvisamacariyā hoti. And how is unprincipled and immoral conduct threefold by way of body? Kathañca, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. The same description is applied to the notorious serial killer Aṅgulimāla (MN 86:2.1). These definitions dramatically present clear cases of violation and are not intended to be complete or to cover all grey areas. The Vinaya rules analyze these transgressions in detail as they apply to monastic conduct. Idha, gahapatayo, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Variant: luddo → luddo dāruṇo (mr) | adayāpanno pāṇabhūtesu → sabbapāṇabhūtesu (sya-all, km, mr) They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness. Adinnādāyī kho pana hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. 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. This definition covers a number of sexual transgressions from a male hetero-normative perspective that, with due allowance for social change, would also be considered inappropriate today: when a woman is married or engaged, or illegal sex, or if she is under guardianship, such as for a child or teen. Elsewhere, the texts identify a number of other illicit sexual acts, such as rape (AN 8.84:1.3), underage (Snp 1.6:21.2), incest (AN 5.55), bestiality (Bu Pj 1:6.30), necrophilia (Bu Pj 1:10.13.1), and womanizing or promiscuity in general (AN 8.54:6.2). Notably absent is any criticism of homosexuality, sex outside of marriage, relations with more than two partners, sex work, masturbation, or specific sexual acts. Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti. This is how unprincipled and immoral conduct is threefold by way of body. Evaṁ kho, gahapatayo, tividhaṁ kāyena adhammacariyāvisamacariyā hoti. And how is unprincipled and immoral conduct fourfold by way of speech? Kathañca, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti? 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. Again this is a severe example of lying, essentially perjury. Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: na jānāmī’ti, ‘apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. 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. Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti. Variant: bhettā → bhedetā (sya-all, km); bhedakā (mr) They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion. Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. Variant: aṇḍakā → kaṇḍakā (mr) 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. Samphappalāpī kho pana hoti. Akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī. Anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. This is how unprincipled and immoral conduct is fourfold by way of speech. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya adhammacariyāvisamacariyā hoti. And how is unprincipled and immoral conduct threefold by way of mind? These three correspond with the respective defilements greed, hate, and delusion. Kathañca, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti? It's when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ Idha, gahapatayo, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. Variant: ahesun’ti → mā vā ahesuṁ iti vāti (bj, pts1ed, mr) | vinassantu vā → etthantare pāṭho sya-all potthakesu They have wrong view. Their perspective is distorted: Micchādiṭṭhiko kho pana hoti viparītadassano: ‘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.’ This includes the wrong view that there is no afterlife, but goes beyond that to assert moral nihilism. ‘natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko natthi paro loko, natthi mātā natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. This is how unprincipled and immoral conduct is threefold by way of mind. Evaṁ kho, gahapatayo, tividhaṁ manasā adhammacariyāvisamacariyā hoti. 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. Evaṁ adhammacariyāvisamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Householders, principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. Tividhaṁ kho, gahapatayo, kāyena dhammacariyāsamacariyā hoti, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti, tividhaṁ manasā dhammacariyāsamacariyā hoti. And how is principled and moral conduct threefold by way of body? Kathañca, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti? 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 compassion for all living beings. Idha, gahapatayo, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, gāmagataṁ vā araññagataṁ vā, taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti. They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t 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. Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. This is how principled and moral conduct is threefold by way of body. Evaṁ kho, gahapatayo, tividhaṁ kāyena dhammacariyāsamacariyā hoti. And how is principled and moral conduct fourfold by way of speech? Kathañca, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti? 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.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. Idha, gahapatayo, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhāgato vā parisāgato vā, ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā, abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. 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. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. 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. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā—tathārūpiṁ vācaṁ bhāsitā hoti. 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. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. This is how principled and moral conduct is fourfold by way of speech. Evaṁ kho, gahapatayo, catubbidhaṁ vācāya dhammacariyāsamacariyā hoti. And how is principled and moral conduct threefold by way of mind? Kathañca, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti? It's when a certain person is not covetous. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ Idha, gahapatayo, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti. They have right view, an undistorted perspective: Sammādiṭṭhiko kho pana hoti aviparītadassano: ‘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.’ ‘atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko atthi paro loko, atthi mātā atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. This is how principled and moral conduct is threefold by way of mind. Evaṁ kho, gahapatayo, tividhaṁ manasā dhammacariyāsamacariyā hoti. This is 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. Evaṁ dhammacariyāsamacariyāhetu kho, gahapatayo, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. A person of principled and moral conduct might wish: Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’ The Buddha is, of course, not recommending this, merely accommodating it. At this point, the ten ways of skillful deeds are both necessary and sufficient for the desired outcome. This changes with the higher realms, where absorption is also required, and the realization of arahantship, which requires the whole noble eightfold path. ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti; It’s possible that this might happen. ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyya. Why is that? Taṁ kissa hetu? Because they have principled and moral conduct. Tathā hi so dhammacārī samacārī. A person of principled and moral conduct might wish: Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins … ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe… well-to-do householders … gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā gahapatimahāsālānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: the Gods of the Four Great Kings … ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: the Gods of the Thirty-Three … ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ …pe… the Gods of Yama … yāmānaṁ devānaṁ … the Joyful Gods … tusitānaṁ devānaṁ … the Gods Who Love to Imagine … nimmānaratīnaṁ devānaṁ … the Gods Who Control what is Imagined by Others … paranimmitavasavattīnaṁ devānaṁ … the Gods of Brahmā’s Host … Rebirth in this realm and higher is said to depend, not just on the ten ways of doing skillful deeds, but on the development of absorption meditation (DN 13:76.1). Sometimes this is expressed by saying that they are “free from desire” (AN 8.35:4.11, DN 33:3.1.136), a stipulation that is in fact stated in the Chinese parallel to this sutta (SA 1042 at T ii 273a13). brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: the Radiant Gods … The Radiant Gods are reborn dependent on the second absorption. The following three classes of devas with “radiance” in their names are subsets of the Radiant Gods. ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā ābhānaṁ devānaṁ sahabyataṁ upapajjeyya. Taṁ kissa hetu? Tathā hi so dhammacārī samacārī. Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: the Gods of Limited Radiance … ‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā parittābhānaṁ devānaṁ …pe… the Gods of Limitless Radiance … appamāṇābhānaṁ devānaṁ … the Gods of Streaming Radiance … ābhassarānaṁ devānaṁ … the Gods of Limited Glory … The three classes of devas with “glory” (subha) in their names are reborn due to the third absorption. Some editions have a separate class of “Glorious Gods”, of which these three are the subsets, making these follow the same pattern as the “radiant” gods. parittasubhānaṁ devānaṁ … the Gods of Limitless Glory … appamāṇasubhānaṁ devānaṁ … the Gods Replete with Glory … subhakiṇhānaṁ devānaṁ … the Gods of Abundant Fruit … This corresponds to the fourth absorption. vehapphalānaṁ devānaṁ … the Gods of Aviha … These five realms are the Pure Abodes, which are the resort of non-returners only. avihānaṁ devānaṁ … the Gods of Atappa … atappānaṁ devānaṁ … the Gods Fair to See … sudassānaṁ devānaṁ … the Fair Seeing Gods … sudassīnaṁ devānaṁ … the Gods of Akaniṭṭha … akaniṭṭhānaṁ devānaṁ … the gods of the dimension of infinite space … These four correespond to the formless attainments. ākāsānañcāyatanūpagānaṁ devānaṁ … the gods of the dimension of infinite consciousness … viññāṇañcāyatanūpagānaṁ devānaṁ … the gods of the dimension of nothingness … ākiñcaññāyatanūpagānaṁ devānaṁ … the gods of the dimension of neither perception nor non-perception.’ nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti; It’s possible that this might happen. ṭhānaṁ kho panetaṁ vijjati, yaṁ so kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyya. Why is that? Taṁ kissa hetu? Because they have principled and moral conduct. Tathā hi so dhammacārī samacārī. A person of principled and moral conduct might wish: Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī: ‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ ‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti; It’s possible that this might happen. ṭhānaṁ kho panetaṁ vijjati, yaṁ so āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyya. Why is that? Taṁ kissa hetu? Because they have principled and moral conduct.” Tathā hi so dhammacārī samacārī”ti. When he had spoken, the brahmins and householders of Sālā said to the Buddha, Evaṁ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: “Excellent, Mister Gotama! Excellent! “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the teaching clear in many ways. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. We go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. From this day forth, may Mister Gotama remember us as lay followers who have gone for refuge for life.” Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. Variant: pāṇupete → pāṇupetaṁ (mr)