Thus have I heard—At one time, the Blessed One was on a walking tour, wandering in the Kosalan country with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus, and eventually he arrived at a Kosalan brahmin village named |Sālā::name of a Brahman village in Kosala [sālā]|.
The brahmin householders of Sālā heard: “The ascetic Gotama, the Sakyan son who went forth from a Sakyan clan, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, has arrived at Sālā. Now a good report of venerable Gotama has been spread to this effect: ‘The Blessed One is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, with the right meaning and phrasing, and he reveals a spiritual life that is entirely perfect and pure.’ It is auspicious to see such arahants.”
Then the brahmin householders of Sālā approached the Blessed One. Having drawn near, some paid homage to the Blessed One and sat down to one side; some exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, sat down to one side; some raised their joined palms towards the Blessed One and sat down to one side; some stated their names and clan affiliation in the presence of the Blessed One and sat down to one side; some kept silent and sat down to one side. Once they were seated, the brahmin householders of Sālā said to the Blessed One:
“Sir Gotama, what is the cause and condition, whereby some beings, with the breakup of the body, after death, are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell? And what is the cause and condition, whereby some beings, with the breakup of the body, after death, are reborn in a |good destination::fortunate place [sugati]|, in a heavenly world?”
“Householders, it is due to |unethical conduct::conduct not in line with the Dhamma [adhammacariyā]| and |unwholesome behavior::immoral conduct, disharmonious behavior [visamacariyā]| that some beings, with the breakup of the body, after death, are reborn in a state of loss, in a bad destination, in the realms of downfall, in hell. And it is due to |ethical conduct:: condcut in line with the Dhamma [dhammacariyā]| and |wholesome behavior::harmonious behavior, good conduct [samacariyā]| that some beings, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.”
“We do not understand in detail the meaning of sir Gotama‘s statement, which he has spoken in brief without explaining the detailed meaning. It would be good if sir Gotama would teach us the Dhamma in such a way that we might understand in detail the meaning of sir Gotama’s statement, which he has spoken in brief without explaining the detailed meaning.”
“Then, householders, listen to this and pay close attention. I will speak.”
“Very well, sir,” the brahmin householders of Sālā replied to the Blessed One. The Blessed One said this:
Ten Misconducts
“Householders, there are three kinds of bodily conduct that are unethical and unwholesome behaviors. There are four kinds of verbal conduct that are unethical and unwholesome behaviors. And there are three kinds of mental conduct that are unethical and unwholesome behaviors.
Misconducts by Body
And how, householders, are there three kinds of bodily conduct that are unethical and unwholesome behaviors? Here, householders, someone kills living beings—he is cruel, bloody-handed, given to striking and violence, merciless towards living beings.
He takes what is not given—he takes, by way of theft, the wealth and property of others, whether in a village or in a forest.
He engages in sexual misconduct. He has sexual relations with those who are protected by their mother, protected by their father, protected by both parents, protected by their brother, protected by their sister, protected by their relatives, protected by a family clan, protected by religion, belonging to someone, who are under threat of punishment, or even those who are engaged to be married—he engages in such conduct. Thus, householders, there are three kinds of bodily conduct that are unethical and unwholesome behaviors.
Misconducts by Speech
And how, householders, are there four kinds of verbal conduct that are unethical and unwholesome behaviors? Here, householders, some |speaks falsely::who lies [musāvādī]|. When summoned to a court, appearing before an assembly, among one‘s relatives, amidst a club, or in the royal court—when questioned as an eyewitness, ‘Come now, good man, tell us what you know,’ he says, ‘I know,’ when he does not know; or he says, ‘I do not know,’ when he does know; or he says, ‘I saw,’ when he did not see; or he says, ‘I did not see,’ when he did see. Thus, whether for his own sake, for the sake of another, or for a trifling worldly gain, he knowingly speaks a deliberate lie.
He |speaks divisively::slanderous, defamatory, malicious speech [pisuṇavācā]|. Having heard something here, he repeats it elsewhere in order to divide [those people] from these, or having heard something there, he repeats it here in order to divide [these people] from those. Thus, he is one who divides those who are united, who does not reconcile those who are divided, who delights in division, who rejoices in division, and who speaks words that lead to division.
He |speaks harshly::abusive, rude, or unkind way of speaking [pharusāvācā]|. He utters such words as are rough, harsh, hurtful to another, offensive to another, bordering on rage, not conducive to mental composure.
He engages in |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]|. He speaks at the wrong time, speaks what is not factual, speaks what is unbeneficial, speaks what is contrary to the Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|. His speech is not worth treasuring; it is untimely, without basis, without defined purpose, and meaningless. Thus, householders, there are four kinds of verbal conduct that are unethical and unwholesome behaviors.
Misconduct by Mind
And how, householders, are there three kinds of mental conduct that are unethical and unwholesome behaviors? Here, householders, someone is |with intense craving::who are greedy, covetous, yearning, desiring, mentally obsessed [abhijjhālu]|. He craves for another’s wealth and property, thinking, ‘Oh, if only what belongs to another were mine!’
He is |with a malicious mind::evil-minded, hateful [byāpannacitta]|, |harboring [thoughts of] ill will::having harmful intentions [paduṭṭhamanasaṅkappa]|: ‘Let these beings be slain, caught, destroyed, or perish.’
He holds a wrong view and has an inverted perception: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by |direct knowledge::experiential understanding [abhiññāya]|, declare this world and the other world.’ Thus, householders, there are three kinds of mental conduct that are unethical and unwholesome behaviors.
Thus, householders, due to unethical conduct and unwholesome behaviors, some beings, with the breakup of the body, after death, are reborn in a state of loss, in a bad destination, in the realms of downfall, in hell.
Ten Wholesome Conducts
Householders, there are three kinds of bodily conduct that are ethical and wholesome behaviors. There are four kinds of verbal conduct that are ethical and wholesome behaviors. And there are three kinds of mental conduct that are ethical and wholesome behaviors.
Wholesome Conducts by Body
And how, householders, are there three kinds of bodily conduct that are ethical and wholesome behaviors? Here, householders, someone abandons destruction of life and refrains from killing living beings. Having laid aside weapons and sticks, |conscientious::sensitive, with an internal sense of carefulness and concern for the well-being of others [lajjī]| and full of kindness, he abides |compassionate::sympathetic [dayāpanna]| for the well-being of all breathing beings.
He abandons the taking of what is not given and refrains from taking what is not given. He does not take by way of theft, the wealth and property of others, whether in a village or in a forest.
Abandoning sexual misconduct, he refrains from sexual misconduct. He does not engage in sexual relations with those who are protected by their mother, protected by their father, protected by both parents, protected by their brother, protected by their sister, protected by their relatives, protected by a family clan, protected by religion, belonging to someone, who are under threat of punishment, or even those who are engaged to be married—he does not engage in such conduct. Thus, householders, there are three kinds of bodily conduct that are ethical and wholesome behaviors.
Wholesome Conducts by Speech
And how, householders, are there four kinds of verbal conduct that are ethical and wholesome behaviors? Here, householders, someone abandons false speech and refrains from speaking falsely. When summoned to a court, appearing before an assembly, among one‘s relatives, amidst a club, or in the royal court—when questioned as an eyewitness, ‘Come now, good man, tell us what you know,’ if he does not know, he says, ‘I do not know’; if he knows, he says, ‘I know’; if he did not see, he says, ‘I did not see’; if he saw, he says, ‘I saw.’ Thus, whether for his own sake, for the sake of another, or for a trifling worldly gain, he does not knowingly speak a deliberate lie.
Having abandoned divisive speech, he refrains from speaking divisively. Having heard something here, he does not repeat it over there to cause division; and having heard something over there, he does not repeat it here to stir conflict. Thus, he is one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and speaks words that bring people together.
Having abandoned harsh speech, he refrains from speaking harshly. He speaks such words as are gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many.
Having abandoned frivolous chatter, he refrains from engaging in frivolous chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks on the Dhamma and speaks on the Vinaya. His words are worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial.
Wholesome Conducts by Mind
And how, householders, are there three kinds of mental conduct that are ethical and wholesome behaviors? Here, householders, someone is free from intense craving. He does not crave for another’s wealth and property, thinking, ‘Oh, if only what belongs to another were mine!’
His mind is without malice, |with no evil designs::with no bad purpose in mind [appaduṭṭhamanasaṅkappa]|. He thinks: ‘May these beings be free from enmity, free from oppression, and |untroubled::undisturbed, calm, free from affliction [anīgha]|. May they live happily.’
He has right view and has an undistorted perception: ‘There is giving, there is offering, there is sacrifice; there is the fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’ Thus, householders, there are three kinds of mental conduct that are ethical and wholesome behaviors.
Thus, householders, due to ethical conduct and wholesome behaviors, some beings, with the breakup of the body, after death, are reborn in a good destination, in a heavenly world.
Householders, should an ethical person |who lives according to the Dhamma::who walks in truth, virtuous person [dhammacārī]| aspire: ‘May I, with the breakup of the body, after death, be reborn in the company of wealthy nobles,’ then it is indeed possible that, with the breakup of the body, after death, he will be reborn in the company of wealthy nobles. For what reason? Because he is an ethical person who lives according to the Dhamma.
Householders, should an ethical person who lives according to the Dhamma aspire: ‘May I, with the breakup of the body, after death, be reborn in the company of wealthy brahmins ... or in the company of wealthy householders,’ then it is indeed possible that, with the breakup of the body, after death, he will be reborn in the company of wealthy householders. For what reason? Because he is an ethical person who lives according to the Dhamma. Householders, should an ethical person who lives according to the Dhamma aspire: ‘May I, with the breakup of the body, after death, be reborn in the company of gods belonging to the realm of the four great kings,’ then it is indeed possible that, with the breakup of the body, after death, he will be reborn in the company of gods belonging to the realm of the four great kings. For what reason? Because he is an ethical person who lives according to the Dhamma. If he were to aspire: ‘May I, with the breakup of the body, after death, be reborn among the gods of the Thirty-three ... among the Yāma gods ... among the Tusita gods ... among the gods who delight in creation ... among the gods who control the creations of others ... among the gods of the Brahma realm,’ then it is indeed possible that, with the breakup of the body, after death, he would be reborn among the gods of the Brahma realm. For what reason? Because he is an ethical person who lives according to the Dhamma. If he were to aspire: ‘May I, with the breakup of the body, after death, be reborn among the gods of streaming radiance,’ then it is indeed possible that, with the breakup of the body, after death, he would be reborn among the gods of streaming radiance. For what reason? Because he is an ethical person who lives according to the Dhamma. If he were to aspire: ‘May I, with the breakup of the body, after death, be reborn among the gods of limited radiance ... of immeasurable radiance ... of radiant glory ... among the gods of limited glory ... of immeasurable glory ... among the gods of steady streaming light ... among the gods of great fruit ... among the gods of Aviha ... of Atappa ... of Sudassa ... of Sudassi ... of Akaniṭṭha ... among the gods gone to the based of boundless space ... among the gods gone to the base of boundless consciousness ... among the gods gone to the base of nothingness ... among the gods gone to the base of neither perception nor non-perception,’ then it is indeed possible that, with the breakup of the body, after death, he would be reborn among the gods gone to the base of neither perception nor non-perception. For what reason? Because he is an ethical person who lives according to the Dhamma.
Householders, should an ethical person who lives according to the Dhamma aspire: ‘May I, through the wearing away of the |mental defilements::mental outflows, discharges, taints [āsava]|, dwell having attained the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, realized with direct knowledge in this very life,’ then it is indeed possible that, through the wearing away of the mental defilements, he will dwell having attained the taintless liberation of mind and liberation by wisdom, realized with direct knowledge in this very life. For what reason? Because he is an ethical person who lives according to the Dhamma.
When this was said, the brahmin householders of Sālā said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one were to set upright what had been overturned, or reveal what was hidden, or point the way to one who was lost, or hold up a lamp in the darkness so that those with eyesight could see forms—so too has the Dhamma been made clear in many ways by sir Gotama. We go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May sir Gotama remember us as lay followers who have gone for refuge from this day forth for life.”