an10.216:8 Someone whose destiny is virtuous ends up in a place of happiness, I say: in a heaven of absolute happiness. For your deeds determine your destiny. This is why I say that sentient beings are heirs to their deeds.

an10.216:9 Take someone else who gives up stealing … sexual misconduct … lying … backbiting … harsh speech … talking nonsense … They’re content … kind hearted … they have right view … They’re not creepy in body, speech, and mind. Doing virtuous deeds by way of body, speech, and mind, their destiny is virtuous.

an10.216:10 Someone whose destiny is virtuous ends up in a place of happiness, I say: in a heaven of absolute happiness. For your deeds determine your destiny. This is why I say that sentient beings are heirs to their deeds.

an10.216:11 Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad. This is the exposition of the teaching on creepy creatures.”

21. The Body Born of Deeds

Intentional (1st)

an10.217:1 “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.

an10.217:2 Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

an10.217:3 And what are the three kinds of corruption and failure of bodily action? It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to all living beings.

an10.217:4 They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

an10.217:5 They commit sexual misconduct. They have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have 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.

an10.217:6 These are the three kinds of corruption and failure of bodily action.

an10.217:7 And what are the four kinds of corruption and failure of verbal action? It’s when someone 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, my man, 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.

an10.217:8 They backbite. 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.

an10.217:9 They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

an10.217:10 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.

an10.217:11 These are the four kinds of corruption and failure of verbal action.

an10.217:12 And what are the three kinds of corruption and failure of mental action? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

an10.217:13 They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

an10.217:14 They have wrong view. Their perspective is distorted: ‘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 angels. 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.’

an10.217:15 These are the three kinds of corruption and failure of mental action.

an10.217:16 When their body breaks up, after death, sentient beings enter a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

an10.217:17 It’s like throwing sure-bet dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings enter a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

an10.217:18 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.

an10.217:19 Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

an10.217:20 And what are the three kinds of successful bodily action? It’s when someone gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

an10.217:21 They don’t steal. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

an10.217:22 They give up sexual misconduct. They don’t have relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have 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.

an10.217:23 These are the three kinds of successful bodily action.

an10.217:24 And what are the four kinds of successful verbal action? It’s when someone 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, my friend, 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.

an10.217:25 They give up backbiting. 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 and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

an10.217:26 They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

an10.217:27 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.

an10.217:28 These are the four kinds of successful verbal action.

an10.217:29 And what are the three kinds of successful mental action? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

an10.217:30 They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

an10.217:31 They have right view, an undistorted perspective: ‘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 angels. 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.’

an10.217:32 These are the three kinds of successful mental action.

an10.217:33 When their body breaks up, after death, sentient beings enter a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

an10.217:34 It’s like throwing unfaling dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings enter a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. 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.”

21. The Body Born of Deeds

Intentional (2nd)

an10.218:1 “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.

an10.218:2 Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

an10.218:3 And what are the three kinds of corruption and failure of bodily action? … These are the three kinds of corruption and failure of bodily action.

an10.218:4 And what are the four kinds of corruption and failure of verbal action? … These are the four kinds of corruption and failure of verbal action.

an10.218:5 And what are the three kinds of corruption and failure of mental action? … These are the three kinds of corruption and failure of mental action.

an10.218:6 When their body breaks up, after death, sentient beings enter a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result.

an10.218:7 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.

an10.218:8 Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result.

an10.218:9 And what are the three kinds of successful bodily action? … These are the three kinds of successful bodily action.

an10.218:10 And what are the four kinds of successful verbal action? … These are the four kinds of successful verbal action.

an10.218:11 And what are the three kinds of successful mental action? … These are the three kinds of successful mental action.

an10.218:12 When their body breaks up, after death, sentient beings enter a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …”

21. The Body Born of Deeds

The Body Born of Deeds

an10.219:1 “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.

an10.219:2 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.

an10.219:3 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.’

an10.219:4 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?” “No, sir.”

an10.219:5 “Not doing any bad deed, would they still experience any suffering?” “No, sir. For if they don’t do any bad deed, from where would suffering afflict them?”

an10.219:6 “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: The heart’s release by love developed in this way leads to peace for a wise mendicant here who has not penetrated to a higher freedom.

an10.219:7 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.

an10.219:8 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.’

an10.219:9 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?” “No, sir.”

an10.219:10 “Not doing any bad deed, would they still experience any suffering?” “No, sir. For if they don’t do any bad deed, from where would suffering afflict them?”

an10.219:11 “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: The heart’s release by equanimity developed in this way leads to peace for a wise mendicant here who has not penetrated to a higher freedom.”

21. The Body Born of Deeds

Unprincipled Conduct

an10.220:1 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: “What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, enter a place of loss, a bad place, the underworld, hell?” “Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, enter a place of loss, a bad place, the underworld, hell.”

an10.220:2 “But what is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, enter a good place, a heavenly realm?” “Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, enter a good place, a heavenly realm.”

an10.220:3 “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.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” the brahmin replied. The Buddha said this:

an10.220:4 “Brahmin, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

an10.220:5 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.

an10.220:6 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.

an10.220:7 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, enter a place of loss, a bad place, the underworld, hell.

an10.220:8 Principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind.

an10.220:9 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.

an10.220:10 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.

an10.220:11 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, enter a good place, a heavenly realm.”

an10.220:12 “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.”

22. Similarity

Untitled Discourse on Ten Qualities

an10.221:1 “Someone with ten qualities is placed in hell as if delivered there. What ten? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Someone with these ten qualities is placed in hell as if delivered there.

an10.221:2 Someone with ten qualities is placed in heaven as if delivered there. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. Someone with these ten qualities is placed in heaven as if delivered there.”

22. Similarity

Untitled Discourse on Twenty Qualities

an10.222:1 “Someone with twenty qualities is placed in hell as if delivered there. What twenty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. Someone with these twenty qualities is placed in hell as if delivered there.

an10.222:2 Someone with twenty qualities is placed in heaven as if delivered there. What twenty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. Someone with these twenty qualities is placed in heaven as if delivered there.”

22. Similarity

Untitled Discourse on Thirty Qualities

an10.223:1 “Someone with thirty qualities is placed in hell as if delivered there. What thirty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. And they approve of these things. Someone with these thirty qualities is placed in hell as if delivered there.

an10.223:2 Someone with thirty qualities is placed in heaven as if delivered there. What thirty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. And they approve of these things. Someone with these thirty qualities is placed in heaven as if delivered there.”

22. Similarity

Untitled Discourse on Forty Qualities

an10.224:1 “Someone with forty qualities is placed in hell as if delivered there. What forty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is placed in hell as if delivered there.

an10.224:2 Someone with forty qualities is placed in heaven as if delivered there. What forty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is placed in heaven as if delivered there.”

22. Similarity

Untitled Discourses on Ten to Forty Qualities (1st)

an10.225-228:1 “Someone with ten qualities keeps themselves broken and damaged … keeps themselves intact and unscathed … twenty … thirty … forty …”

22. Similarity

Untitled Discourses on Ten to Forty Qualities (2nd)

an10.229-232:1 “When they have ten qualities, some people, when their body breaks up, after death, enter a place of loss, a bad place, the underworld, hell. … some people, when their body breaks up, after death, enter a good place, a heavenly realm … twenty … thirty … forty …”

22. Similarity

Untitled Discourses on Ten to Forty Qualities (3rd)

an10.233-236:1 “A fool is known by ten qualities … astute person … twenty … thirty … forty …”

23. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (1st)

an10.237:1 “For insight into greed, ten things should be developed. What ten? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation. For insight into greed, these ten things should be developed.”

23. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (2nd)

an10.238:1 “For insight into greed, ten things should be developed. What ten? The perceptions of impermanence, not-self, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a festering corpse, a split open corpse, and a bloated corpse. For insight into greed, these ten things should be developed.”

23. Abbreviated Texts Beginning With Greed

Untitled Discourse on Greed (3rd)

an10.239:1 “For insight into greed, ten things should be developed. What ten? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. For insight into greed, these ten things should be developed.”

23. Abbreviated Texts Beginning With Greed

Untitled Discourses on Greed

an10.240-266:1 “For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go … these ten things should be developed.”

23. Abbreviated Texts Beginning With Greed

Untitled Discourses on Hate, Etc.

an10.267-746:1 “Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … for the complete understanding of negligence … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of negligence … these ten things should be developed.” The Book of the Tens is finished.