--- title: "Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 33 of 35 url: https://scriptura.si/works/pali-anguttara-nikaya-10/33/ cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta, section 33. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-10/33/" --- # Numbered Discourses: The Tens · Aṅguttara Nikāya · Dasakanipāta *The Buddha, tr. Bhikkhu Sujato* Teachings grouped in tens: ten perceptions, ten wholesome ways of action, the ten powers of the Realized One. > Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). > English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included. > Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines. ## 33. The Body Born of Deeds · AN 10.219–10.220 Source: https://scriptura.si/works/pali-anguttara-nikaya-10/33/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-10/33/#p-N [¶0] AN 10.219 · The Body Born of Deeds > Pali: AN 10.219 · Karajakāyasutta [¶1] “Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in this very life, or in the next life, or in some subsequent period. But in any case, there is no making an end of suffering without experiencing intentional deeds that have been performed and accumulated, I say. > Pali: “Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi, tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi. [¶2] That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. > Pali: Sa kho so, bhikkhave, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. [¶3] They understand: ‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’ > Pali: So evaṁ pajānāti: ‘pubbe kho me idaṁ cittaṁ parittaṁ ahosi abhāvitaṁ, etarahi pana me idaṁ cittaṁ appamāṇaṁ subhāvitaṁ. Yaṁ kho pana kiñci pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati na taṁ tatrāvatiṭṭhatī’ti. [¶4] What do you think, mendicants? Suppose a child had developed the heart’s release by love from their childhood on. Would they still do any bad deed?” > Pali: Taṁ kiṁ maññatha, bhikkhave, daharatagge ce so ayaṁ kumāro mettaṁ cetovimuttiṁ bhāveyya, api nu kho pāpakammaṁ kareyyā”ti? [¶5] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶6] “Not doing any bad deed, would they still experience any suffering?” > Pali: “Akarontaṁ kho pana pāpakammaṁ api nu kho dukkhaṁ phuseyyā”ti? [¶7] “No, sir. For if they don’t do any bad deed, from where would suffering afflict them?” > Pali: “No hetaṁ, bhante. Akarontañhi, bhante, pāpakammaṁ kuto dukkhaṁ phusissatī”ti. [¶8] “This heart’s release by love should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what’s inside mortal beings. They understand: ‘Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.’ The heart’s release by love developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom. > Pali: “Bhāvetabbā kho panāyaṁ, bhikkhave, mettācetovimutti itthiyā vā purisena vā. Itthiyā vā, bhikkhave, purisassa vā nāyaṁ kāyo ādāya gamanīyo. Cittantaro ayaṁ, bhikkhave, macco. So evaṁ pajānāti: ‘yaṁ kho me idaṁ kiñci pubbe iminā karajakāyena pāpakammaṁ kataṁ, sabbaṁ taṁ idha vedanīyaṁ; na taṁ anugaṁ bhavissatī’ti. Evaṁ bhāvitā kho, bhikkhave, mettā cetovimutti anāgāmitāya saṁvattati, idha paññassa bhikkhuno uttari vimuttiṁ appaṭivijjhato. [¶9] They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. > Pali: Karuṇāsahagatena cetasā … muditāsahagatena cetasā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. [¶10] They understand: ‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’ > Pali: So evaṁ pajānāti: ‘pubbe kho me idaṁ cittaṁ parittaṁ ahosi abhāvitaṁ, etarahi pana me idaṁ cittaṁ appamāṇaṁ subhāvitaṁ. Yaṁ kho pana kiñci pamāṇakataṁ kammaṁ, na taṁ tatrāvasissati na taṁ tatrāvatiṭṭhatī’ti. [¶11] What do you think, mendicants? Suppose a child had developed the heart’s release by equanimity from their childhood on. Would they still do any bad deed?” > Pali: Taṁ kiṁ maññatha, bhikkhave, daharatagge ce so ayaṁ kumāro upekkhaṁ cetovimuttiṁ bhāveyya, api nu kho pāpakammaṁ kareyyā”ti? [¶12] “No, sir.” > Pali: “No hetaṁ, bhante”. [¶13] “Not doing any bad deed, would they still experience any suffering?” > Pali: “Akarontaṁ kho pana pāpakammaṁ api nu kho dukkhaṁ phuseyyā”ti? [¶14] “No, sir. For if they don’t do any bad deed, from where would suffering afflict them?” > Pali: “No hetaṁ, bhante. Akarontañhi, bhante, pāpakammaṁ kuto dukkhaṁ phusissatī”ti. [¶15] “This heart’s release by equanimity should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what’s inside mortal beings. They understand: ‘Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.’ The heart’s release by equanimity developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom.” > Pali: “Bhāvetabbā kho panāyaṁ, bhikkhave, upekkhā cetovimutti itthiyā vā purisena vā. Itthiyā vā, bhikkhave, purisassa vā nāyaṁ kāyo ādāya gamanīyo. Cittantaro ayaṁ, bhikkhave, macco. So evaṁ pajānāti: ‘yaṁ kho me idaṁ kiñci pubbe iminā karajakāyena pāpakammaṁ kataṁ, sabbaṁ taṁ idha vedanīyaṁ; na taṁ anugaṁ bhavissatī’ti. Evaṁ bhāvitā kho, bhikkhave, upekkhā cetovimutti anāgāmitāya saṁvattati, idha paññassa bhikkhuno uttari vimuttiṁ appaṭivijjhato”ti. [¶16] > Pali: Navamaṁ. [¶17] AN 10.220 · Unprincipled Conduct > Pali: AN 10.220 · Adhammacariyāsutta [¶18] Then a certain brahmin went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: > Pali: Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: [¶19] “What is the cause, worthy 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?” > Pali: “ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti? [¶20] “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.” > Pali: “Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. [¶21] “But what is the cause, worthy 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?” > Pali: “Ko pana, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti? [¶22] “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.” > Pali: “Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. [¶23] “I don’t understand the detailed meaning of what the worthy Gotama has said in brief. Please, worthy Gotama, teach me this matter so I can understand the detailed meaning.” > Pali: “Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathāhaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti. [¶24] “Well then, brahmin, listen and apply your mind well, I will speak.” > Pali: “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. [¶25] “Yes, worthy sir,” the brahmin replied. The Buddha said this: > Pali: “Evaṁ, bho”ti kho so brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca: [¶26] “Brahmin, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. > Pali: “Tividhā kho, brāhmaṇa, kāyena adhammacariyāvisamacariyā hoti; catubbidhā vācāya adhammacariyāvisamacariyā hoti; tividhā manasā adhammacariyāvisamacariyā hoti. [¶27] And how is unprincipled and immoral conduct threefold by way of body? … That’s how unprincipled and immoral conduct is threefold by way of body. > Pali: Kathañca, brāhmaṇa, tividhā kāyena adhammacariyāvisamacariyā hoti …pe… evaṁ kho, brāhmaṇa, tividhā kāyena adhammacariyā visamacariyā hoti. [¶28] And how is unprincipled and immoral conduct fourfold by way of speech? … That’s how unprincipled and immoral conduct is fourfold by way of speech. > Pali: Kathañca, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti …pe… evaṁ kho, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti. [¶29] And how is unprincipled and immoral conduct threefold by way of mind? … That’s how unprincipled and immoral conduct is threefold by way of mind. That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. > Pali: Kathañca, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti …pe… evaṁ kho, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti. Evaṁ adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. [¶30] Principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. > Pali: Tividhā, brāhmaṇa, kāyena dhammacariyāsamacariyā hoti; catubbidhā vācāya dhammacariyāsamacariyā hoti; tividhā manasā dhammacariyāsamacariyā hoti. [¶31] And how is principled and moral conduct threefold by way of body? … That’s how principled and moral conduct is threefold by way of body. > Pali: Kathañca, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti …pe… evaṁ kho, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti. [¶32] And how is principled and moral conduct fourfold by way of speech? … That’s how principled and moral conduct is fourfold by way of speech. > Pali: Kathañca, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti …pe… evaṁ kho, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti. [¶33] And how is principled and moral conduct threefold by way of mind? … That’s how principled and moral conduct is threefold by way of mind. That’s how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” > Pali: Kathañca, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti …pe… evaṁ kho, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti. Evaṁ dhammacariyāsamacariyāhetu kho, brāhmaṇa, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. [¶34] “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” > Pali: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶35] > Pali: Dasamaṁ. [¶36] > Pali: Karajakāyavaggo paṭhamo.