This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, by not giving up evil conduct, these two persons will be reborn in the plain of misery, in hell. What two persons? One who, not living a celibate life, pretends to be one who lives a celibate life; and one who falsely accuses a monk who lives a perfect and pure celibate life of being incelibate.

Monks, these two persons will be reborn in the plain of misery, in hell, by not giving up such evil conduct as this.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The liar who accuses a good person goes to hell; and he who, having done wrong, says, “I did not do it” – both these people who commit these base actions become equal after death by taking rebirth in hell.

There are many people wearing robes that show no restraint and have evil behaviours. These wicked people, because of their evil deeds, will be reborn in hell.

It would be better for an immoral and unrestrained monk to swallow flaming red-hot iron balls than to eat alms-food of the people.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This is how I heard. At one time, the Blessed One was staying in the province of Rājagaha in the Bamboo Garden, the Squirrels’ Reserve. There the Blessed One addressed the monks saying, “ Oh monks.” “Bhante,” those monks replied to the Blessed One.

“Monks, a long time ago, in this same province, there was a very poor and helpless beggar. He practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha. Having practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha, after death, at the breakup of the body, he was reborn among the Tāvatiṁsa gods. He outshone the other gods in regards to beauty and glory.

“Then monks, the Tāvatiṁsa gods became annoyed with him, criticized and insulted him saying, ‘It is wonderful indeed sirs! It is amazing indeed sirs! For before he became a god, he was a poor helpless beggar. After death, at the breakup of the body, he was reborn among the Tāvatiṁsa gods, and now he outshines the other gods in regards to beauty and glory.’

“Then, monks, Sakka, lord of the gods, told the Tāvatiṁsa gods: ‘Dear sirs, don’t insult this god. In the past, this young god was a human being. He practiced faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha. Having developed faith, virtue, Dhamma learning, generosity, and wisdom in the path proclaimed by the Buddha, after death he was reborn among the Tāvatiṁsa gods. He now outshines the other gods in regard to beauty and glory.’

“Then, monks, Sakka, lord of the gods, recited these verses, making the Tāvatiṁsa gods happy:

“‘When one has unshakable, well established faith in the Supreme Buddha and good virtue, praised by the noble ones;

“‘When one has confidence in the community of monks and one understands the Dhamma, they say that one isn’t poor; his life is not meaningless.

“‘Therefore the wise person, remembering the Buddha’s teachings, should be devoted to faith, virtue, confidence and realization of the Dhamma.’”

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhus. While traveling along a road the Buddha saw a large sal grove in a certain spot. He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.

Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

So Venerable Ānanda said to the Buddha, “What is the cause, what is the reason why the Buddha smiled? Buddhas do not smile for no reason.”

“Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous and full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city.

He had a lay follower called Gavesī who had not fulfilled all the precepts. And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts. Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day on may the venerables remember me as one who has fulfilled the precepts.’ Then those five hundred lay followers thought: ‘The venerable Gavesī is our helper, leader, and adviser, and now he will fulfill the precepts. Why don’t we do the same?’ Then those five hundred lay followers went to Gavesī and said to him: ‘From this day on may Venerable Gavesī remember these five hundred lay followers as having fulfilled the precepts.’

Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From now on may the venerables remember me as someone who is celibate, different from others, avoiding the common practice of sex.’ Then those five hundred lay followers did the same. …

Then Gavesī thought: ‘These five hundred lay followers … are celibate, set apart, avoiding the common practice of sex. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day on may the venerables remember me as one who eats in one part of the day, giving up eating at night, and from eating food at the wrong time.’ Then those five hundred lay followers did the same. …

Then Gavesī thought: ‘These five hundred lay followers … eat in one part of the day, giving up eating at night, and food at the wrong time. We’re the same, I’m in no way better. So let me do better.’

Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may I receive the going forth, the ordination in the Buddha’s presence?’ And he received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, the monk Gavesī, living alone, withdrawn, diligent, keen, and determined, realized the supreme conclusion of the spiritual path in this very life. He lived having achieved with his own insight the goal for which good people rightly go forth from the lay life to homelessness.

He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ And the monk Gavesī became one of the arahants.

Then those five hundred lay followers thought: ‘Venerable Gavesī is our helper, leader, and adviser, He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. Why don’t we do the same?’ Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’ And they did receive the going forth and ordination in the Buddha’s presence.

Then the monk Gavesī thought: ‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty. Oh, may these five hundred monks do the same!’ Then those five hundred monks, living alone, withdrawn, diligent, keen, and determined, soon realized the supreme conclusion of the spiritual path in this very life. They lived having achieved with their own insight the goal for which good people  rightly go forth from the lay life to homelessness.

They understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

And so, Ānanda, those five hundred monks headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom. So you should train like this: ‘Trying to go higher and higher, better and better, we will realize the supreme bliss of freedom.’ That’s how you should train.”

“Monks, a resident monk with five qualities shows compassion to the lay people. What five?

1. They encourage them in higher ethics.
2. They equip them to see the truth of the teachings.
3. When they are sick, they go to them and prompt their mindfulness, saying: ‘Establish your mindfulness, good sirs, in what is worthy.’
4. When a large monk Saṅgha is arriving with monks from abroad, they go to the lay people and announce: ‘A large monk Saṅgha is arriving with monks from abroad. Make merit! Now is the time to make merit!’
5. And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith.

A resident monk with these five qualities shows compassion to the lay people.”

This is how I heard. On one occasion the Blessed One was living in the city of Rājagaha on the mountain Gijjhakuta. 

One day the wanderer Sutavā went up to the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and asked the Blessed One: “Bhante, on one occasion the Blessed One was living right here in the city of Rājagaha, at Giribbaja. At that time, in the presence  of the Blessed One, I heard and learned this: ‘Sutavā, a monk who is an arahant—

one whose taints are destroyed,
who has lived the spiritual life,
done what had to be done,
laid down the burden of defilements,
reached his own goal,
utterly destroyed the fetters of existence,
one completely liberated through final knowledge

—is incapable of doing these five things. He is incapable of intentionally killing a being; he is incapable of stealing; he is incapable of engaging in sexual intercourse; he is incapable of deliberately lying; he is incapable of storing things up in order to enjoy worldly pleasures as he did in the past when a layman.’ Bhante, did I hear that correctly from the Blessed One, grasp it correctly, attend to it correctly, and remember it correctly?”

“Yes, Sutavā, you heard that correctly, grasped it correctly, attended to it correctly, remembered it correctly. In the past, Sutavā, and also now I say this: A monk who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of doing these nine things:

1. He is incapable of intentionally killing a being.
2. He is incapable of stealing.
3. He is incapable of engaging in sexual intercourse.
4. He is incapable of deliberately lying.
5. He is incapable of storing things up in order to enjoy worldly pleasures as he did in the past when a layman.
6. He is incapable of rejecting the Buddha.
7. He is incapable of rejecting the Dhamma.
8. He is incapable of rejecting the Saṅgha.
9. He is incapable of rejecting the training.

“In the past, Sutavā, and also now I say this: ‘A monk who is an arahant—one whose taints are destroyed … one completely liberated through final knowledge—is incapable of doing these nine things.”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, live experiencing the benefits of the Triple Training called virtue, concentration, and wisdom. Live with wisdom as the foremost leader in your life. Live with liberation as the end goal. Live with mindfulness as the mastering factor in your life.

Monks, when you live experiencing the benefits of the Triple Training, with wisdom as the foremost leader in your life, with liberation as the end goal, and with mindfulness as the mastering factor in your life, then one of two fruits is to be expected: liberation in this very life or, if there being some residual defilement, the fruit of non-returning.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The one who has completed the path to ultimate freedom is incapable of declining, lives with wisdom as the foremost leader, and sees the ending of rebirth. This, indeed, is a Sage bearing his final body. Abandoning conceit, he has gone beyond aging, I say.

Therefore, monks, always delight in meditation, live with a still mind, practice the Dhamma ardently, see the ending of rebirth, conquer Māra and his army, and become one who has gone beyond rebirth, aging, and death.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are these three kinds of sons and daughters in the world. What three? The higher kind, the similar kind, and the lower kind.

Higher Kind of Son or Daughter

Now, what, monks, is the higher kind of son or daughter? Monks, in this instance, a son or daughter’s parents have not gone for refuge to the Buddha, have not gone for refuge to the Dhamma and have not gone for refuge to the Sangha. They do not abstain from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. They are unvirtuous and have bad conduct.

However, their son or daughter has gone for refuge to the Buddha, has gone for refuge to the Dhamma, and has gone for refuge to the Sangha. He or she abstains from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. This, Monks, is the higher kind of son or daughter.

Similar Kind of Son or Daughter

Now, what, monks, is the similar kind of son or daughter? Monks, in this instance, a son or daughter’s parents have gone for refuge to the Buddha, have gone for refuge to the Dhamma, and have gone for refuge to the Sangha. They abstain from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. They are virtuous and have good conduct.

Their son or daughter has also gone for refuge to the Buddha, has gone for refuge to the Dhamma, and has gone for refuge to the Sangha. He or she abstains from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. This, Monks, is the similar kind of son or daughter.

Lower Kind of Son or Daughter

Now, what, monks, is the lower kind of son or daughter? Monks, in this instance, a son or daughter’s parents have gone for refuge to the Buddha, have gone for refuge to the Dhamma, and have gone for refuge to the Sangha. They abstain from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. They are virtuous and have good conduct.

However, their son or daughter has not gone for refuge to the Buddha, has not gone for refuge to the Dhamma, and has not gone for refuge to the Sangha. He or she does not abstain from killing beings, from stealing, from sexual misconduct, from lying, and from drinking liquors that cause intoxication and negligence. This, Monks, is the lower kind of son or daughter.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The wise parents hope
for a child of higher kind or similar kind.
Parents do not hope
for a lower kind of child who destroys the family.

But higher kind and similar kind of children
are the blessed children in the world.
They are lay followers of the Buddha.
They possess confidence
in the Buddha, Dhamma, and Sangha.
They are virtuous and generous.
They are always ready to help those in need.
They shine forth in any group of people
like the moon freed from clouds.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, hoping for three kinds of happiness, a wise person practices virtue. What are the three? Thinking ‘May praise come to me,’ a wise person practices virtue. Thinking ‘May wealth come to me,’ a wise person practices virtue. Thinking ‘At the break-up of the body, after death, may I be reborn in a good destination, a heavenly world,’ a wise person practices virtue.

Monks, hoping for these three kinds of happiness, a wise person practices virtue.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The wise person practices virtue hoping for three kinds of happiness: the praise of others, obtaining wealth, and rejoicing in a heavenly rebirth.

If one does no evil but associates with an evil-doer, people will suspect him of doing evil and his reputation will suffer.

The type of person one chooses for a friend, the type one associates with, is the type of person one becomes. One becomes like one’s companion.

One who associates and one who is associated with; one who makes contact and one who is contacted are like arrows coated with poison that contaminate the quiver. Fearing contamination, the wise person must not associate with evil people.

A person who wraps rotting fish with some kusa-grass makes the grass smelly. So it is with those who associate with evil-doers.

But a person who wraps powdered incense in the broad leaf of a tree makes the leaf fragrant. So it is with those who associate noble people.

Therefore, understanding one’s own outcome with the grass smeared with fish, one must not associate with evil-doers.

A wise person must associate with noble people, knowing that evil people will lead him to hell and noble people will help him reach a good

destination.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, even if a monk, grabbing hold of my robe, following right behind me and placing his feet in my footsteps, were greedy for sense pleasures, strongly passionate, angry, corrupt in thought, unmindful, lacking awareness, unconcentrated, confused, and living with uncontrolled sense faculties, then he would be far from me, as I am from him. What is the reason? Because, monks, that monk does not see the Dhamma. Not seeing the Dhamma, he does not see me.

But monks, a monk living one hundred kilometers away who had no greed for sense pleasures, was not strongly passionate, nor angry, was uncorrupted in thought and lived with mindfulness established, with wise awareness, with a concentrated and unified mind, and with controlled sense faculties, then he would be very close to me, and I would be very close to him. What is the reason? Because, monks, that monk sees the Dhamma. Seeing the Dhamma, he sees me.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Even though following right behind, one who is full of expectations and disappointments is far indeed from the Buddha! —

The desirous one is far from the one without desire.

The agitated one is far from the one with agitation extinguished.

The greedy one is far from the one without greed.

But those wise disciples who have realized the Dhamma and are well-versed in the Dhamma are without desire and grow still like a lake unruffled by wind.

See how close the liberated monk is to the Buddha!—

The monk without desire is to the desire-less.

The extinguished monk is to the extinguished.

The monk with no greed is to the one with no greed.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, for the person who transgresses in one thing, I tell you, there is no evil deed whatsoever he would not do. What is that one thing? It is, monks, telling a deliberate lie.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

For the person who lies, transgressing in this one thing—truthfulness, who has lost happiness in the next life, there is no evil he cannot do.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

Moggallana Bhante:

Dear Devata, your mansion is very beautiful. It is decorated with all kinds of flowers. Divine herons, peacocks, geese, and sweet-voiced cuckoos fly around the mansion. Pretty gods and goddesses are always dancing and singing to entertain you.

Devata, you are very mighty, possessing many kinds of psychic powers. Tell me Devata, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

In my previous life, I was a woman in the human world. I was a very honest and faithful wife. I never had a desire for someone else’s husband. I protected my husband like a mother protects her only child. There were times that I got angry, but I never spoke harshly to him.

I never told lies; lying was not a part of my life. I delighted in giving and sharing. I practiced generosity with a happy mind. I offered food and drink with respect.

Because of these meritorious deeds, I have been born as a very beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, these are the meritorious deeds I did to have such a beautiful body that shines in all directions.

Moggallana Bhante:

Dear Devata, your mansion is very beautiful. It is decorated with various carvings made of beryl and other gemstones. Pretty gods and goddesses are always dancing and singing to entertain you.

Devata, you are very mighty, possessing various kinds of psychic powers.

Tell me Devata, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

In my previous life, I was a woman in the human world, a lay disciple of the very wise Supreme Buddha.

I abstained from killing, stealing, taking intoxicants, and lying. I was content with my own husband and did not want to think of other men. I practiced generosity with a happy mind. I offered food and drink with respect.

Because of these meritorious deeds, I have been born as a very beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, those were the meritorious deeds I did to have such a beautiful body that shines in all directions.

Devata:

My mansion is very beautiful and shines in all directions. The pillars of the mansion are made of beryl gemstones. Golden trees decorate the surrounding garden. This mansion appeared as a result of my meritorious deeds.

God Sakka:

One hundred thousand goddesses were born before you here in this mansion to be your attendants. Now you enjoy their company and their service. The light of the full moon shines and surpasses the stars in brightness. The same goes for you: you shine brilliantly and surpass all the other goddesses. Your appearance is extraordinary.

All the gods in Tavatimsa Heaven, headed by me, are overcome with the desire to stare at the great Brahma and admire him. They cannot help but stare at him. So too, is your appearance. All the gods stare at you and admire you. Please tell me where you have come from. In which world did you live before you were born here?

Devata:

God Sakka, I will tell you everything. In the human world, there is a city called Baranasi in the state of Kasi. I was a woman in that city and my name was Kesakarika. I had great confidence in the Supreme Buddha, the Dhamma, and the Noble Sangha. My faith in the Triple Gem was unshakable. All my doubts were removed. I kept the Five Precepts very purely and I attained the fruit of stream entry. As a result, I am surely headed to the realization of Nibbana.

God Sakka:

Excellent! You have great confidence in the Supreme Buddha, the Dhamma, and the Noble Sangha. Your faith in the Triple Gem is unshakable. All your doubts are removed. You lived under the Five Precepts very purely and you have attained the fruit of stream entry. As a result, you are surely heading to the realization of Nibbana.

Devata, you shine due to your Dhamma practice and your retinue of goddesses. You are greatly welcomed here in this world. We rejoice in your arrival here.

Moggallana Bhante:

Devata, you are in this Cittalata Park surrounded by many goddesses as if you were the god Sakka. Your beauty shines in all directions like the bright star named Osadhi.

What are the meritorious deeds that led to this happiness?

Tell me Devata, what kind of meritorious actions did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

Bhante, in the human world my house was located in a fishing village. Some of the Supreme Buddha’a monks visited that area for almsround. With a happy mind, I offered rice, honey-covered cake, vegetables, and rice-gruel to those virtuous monks who were dedicated to Dhamma practice.

I was eager to observe the Eight Precepts four times a month on each of the four moon phases. I led a restrained life and was very generous.

I abstained from killing, stealing, lying, and taking intoxicants. I did not cheat on my husband. I was delighted to keep these Five Precepts every day. I was a lay follower of Gautama Supreme Buddha, the one who had the great wisdom to see the reality of the world. I was wise enough to realize the Four Noble Truths.

Because of my virtuous life and meritorious deeds, I live happily here. I have been born as a very beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, those were the meritorious deeds I did to have such a beautiful body that shines in all directions.

Please Bhante, pay homage on my behalf by placing your head on the Blessed One’s feet and saying, “Bhante, the lay follower named Lakhuma pays homage by placing her head on the Blessed One’s feet.” The Blessed One stated that I have attained a certain fruit of enlightenment. I too know that.

Bhante, the Supreme Buddha declared that I have attained the fruit of once returner.

Supreme Buddha:

Devata, around your mansion there are very beautiful mandarava trees and they are covered with blue, yellow, black, crimson, and red flower filaments. You are wearing a garland of mandarava flowers on your head. This beautiful type of tree is not found in any other heaven.

Famous devata, what meritorious deed did you do to be reborn in the Tavatimsa Heaven?

Devata:

Bhante, in the human world there is a city called Kimbila. There I was a female lay follower of the Supreme Buddha. My name was Bhadditthi. I had unshakable faith in the Triple Gem. I practiced the precepts and delighted in giving and sharing. Furthermore, I had confidence in noble monks who had pure minds. I offered robes, food, shelter, and lamps.

I was eager to observe the Eight Precepts four times a month on each of the four moon phases. I led a restrained life and was very generous.

I abstained from killing, stealing, lying, and taking intoxicants. I did not cheat on my husband. I was delighted to keep these Five Precepts every day. I was wise enough to realize the Four Noble Truths. That is how I became a dedicated follower of Gautama Supreme Buddha.

The compassionate sages, Arahant Sariputta and Arahant Moggallana, are the two chief disciples of the Supreme Buddha. One day I offered alms to them and collected lots of merit from that offering. I also observed the Eight Precepts four times a month frequently. As a result, when I left the human world, I was reborn in this heaven. Now I enjoy divine pleasures in the heavenly Nandana Park. My beauty radiates in all directions.

Moggallana Bhante:

Devata, your beauty shines in all directions like the bright star named Osadhi.

What meritorious deeds have you have done to gain this happiness?

Tell me Devata, what kind of meritorious action did you do when you were in the human world to have gained this beauty that shines in all directions, and to have earned all these wonderful things?

That devata, delighted at being questioned by Arahant Moggallana, gladly explained what she had done that resulted in such great happiness.

Devata:

Bhante, in the human world there is a city called Nalanda. There I was a female lay follower of the Supreme Buddha. My name was Sonadinna. I had unshakable faith in the Triple Gem. I practiced the precepts and delighted in giving and sharing. Furthermore, I had confidence in monks who had pure minds. I offered robes, food, shelter, and lamps to them.

I was eager to observe the Eight Precepts four times a month on each of the four moon phases. I led a restrained life and was very generous.

I abstained from killing, stealing, lying, and taking intoxicants. I did not cheat on my husband. I was delighted to keep these Five Precepts every day. I was wise enough to realize the Four Noble Truths. That is how I became a dedicated follower of Gautama Supreme Buddha.

Because of those meritorious deeds, I have been born as a very beautiful devata and enjoy all the wonderful things that delight my heart.

Great Bhante, those were the meritorious deeds I did to have such a beautiful body that shines in all directions.

Vangisa Bhante:

Dear Deva, you are sitting on the back of an elephant that is huge and all white. You travel from park to park, surrounded by goddesses, shining brightly in all directions like the star Osadhi.

What kind of meritorious actions did you do when you were in the human world?

That deva, delighted at being questioned by Arahant Vangisa, gladly explained what he had done that resulted in such great happiness.

Deva:

In my previous life, I was a man in the human world. I was a lay disciple of the All-Seeing Supreme Buddha. I abstained from killing, stealing, taking intoxicants, and lying. I was content with my own wife, and did not even think of other women. I offered things with a very happy mind.

Because of these meritorious deeds, I have been born as a very beautiful deva and enjoy all the wonderful things that delight my heart.

Great Bhante, those were the meritorious deeds I did to have such a beautiful body which shines brightly in all directions.

Maha Kaccana Bhante was living in the forest. One day, he saw a prince and spoke to him in this way.

Maha Kaccana Bhante:

You are holding a bow that is made from hardwood, pushing on one end with your foot. Are you a king, a prince, or a hunter in the forest? Who are you?

Prince:

Bhante, I am the son of King Assaka traveling in this forest. I can tell you my name. Everyone knows me as Sujata. I came into this forest looking for deer, but I have not found any. I saw you and stopped here.

Maha Kaccana Bhante:

You have great merit. It is very good that you came here. Your arrival here is not in vain. Take this water and wash your feet. See this cool water I brought from a mountain cave. Drink it and sit on this mat.

Prince:

Great Sage, your words are pleasing, friendly, meaningful, and sweet. Great Ascetic, why do you like to live in this forest? I ask you so that having listened to you and understood, I can follow your Dhamma.

Maha Kaccana Bhante:

Dear Prince, we desire to spread thoughts of harmlessness and compassion towards all living beings. We do not steal, behave badly, or drink alcohol. We abstain from those bad things. Instead we practice the Dhamma, remember much Dhamma, and pay gratitude. These are the things praised in this very life. Truly, these are the things that should be praised.

Oh, dear Prince, listen to me carefully. Within five months, you will die. Before that happens, protect yourself from rebirth in hell.

Prince:

Oh, Bhante, to which country should I run away? What should I do? What kind of effort should I make? What kind of knowledge would help me to escape from this aging and death?

Maha Kaccana Bhante:

Prince, it is impossible to find the place, the effort, or the knowledge by which you can escape from aging and death.

Even kings, those with great wealth and many possessions, are not free from aging and death. Have you heard of soldiers like Andhaka and Venhuputta? Mighty like the sun and moon, they defeated enemies with great strength and bravery. Eventually, when they reached the end of their lifespan, they too died.

Kings, brahmins, merchants, servants, and low-caste people – all of them are not free from old age and death. Even those great ascetics, coming from a famous lineage, who had learned spells and many things, are not freed from old age and death.

Other tranquil and virtuous ascetics with austere practices will leave their bodies too when death arrives. Even in the case of Arahants who have completed the path to Nibbana, who are freed from defilements and have overcome both merit and demerit – they too leave this body when the time comes.

Prince:

Great Sage, the Dhamma you preach is very meaningful and well taught. I understood your teaching. Please be my protection. I would go for refuge to you.

Maha Kaccana Bhante:

Dear Prince, do not go for refuge to me. I myself have gone for refuge to the Great Teacher, Gautama Supreme Buddha. You should also go for refuge to that great hero.

Prince:

Oh, Bhante, where is the Great Teacher staying now? I would like to go see the Great Victor, the Unmatchable Teacher.

Maha Kaccana Bhante:

Prince, that excellent teacher who was born in the Okkaka family, lived in the eastern province. Now that Great Teacher attained final Nibbana at passing away.

Prince:

Oh Bhante, if your great teacher was still alive, I would have traveled even for many miles to see him. Bhante, right here, I go for refuge to your great teacher, the Great Hero to whom you have gone for refuge.

I go for refuge to the Supreme Buddha, the excellent Supreme Dhamma, and the Great Teacher’s community of monks, the Supreme Sangha. From now on, I abstain from killing, stealing, drinking alcohol, and telling lies. I abstain from sexual misconduct and am content with my own wife.

One day a deva, having dismounted from his divine chariot appeared in front of Maha Kaccana Bhante and paid homage to him.

Maha Kaccana Bhante:

Your chariot travels in the sky shining in all ten directions like the sun that shines with a thousand rays. The chariot is over seventy kilometers long. It is decorated all around with golden plates. Its front is decorated with pearls and gems. Gold and silver carvings beautify your vehicle even further. The head of the chariot is made of beryl gemstones. The yoke is made of red gems. Horses are attached to the chariot with gold and silver ropes. These beautiful horses travel as fast as the mind thinks.

Famous God, you are sitting in this golden chariot pulled by a thousand horses like the god Sakka. I ask you, skilled Deva, how did you gain all these wonderful things?

Deva:

Bhante, in my previous life, I was a prince named Sujata. You were the one who was compassionate towards me and taught me the great Dhamma.

You understood that my life was about to end, gave me a bodily relic of the Supreme Buddha, and told me to worship it. I respected that sacred relic, offering fragrances and flowers respectfully. When I passed away, I was born in this Tavatimsa Heaven in the Nandana Park.

This delightful Nandana Park is filled with various types of birds. I enjoy living there, surrounded by dancing and singing goddesses.

A Brahmin was crying over his dead son’s grave when he saw a grieving deva who was disguised as a young man.

Brahmin:

My dear child, you are very handsome, wearing polished earrings, garlands, and sandalwood cream. You are weeping, holding your head in your hands in the middle of this forest. Why are you crying so sadly?

Deva:

I have received a bright golden chariot, but it does not have wheels. That is why I am so sad. I am about to commit suicide.

Brahmin:

Oh dear boy, tell me, what kind of wheels do you need? Should they be made of gold, jewels, rubies, or silver? I will give you a pair of wheels made from anything.

Deva:

We can see the sun and moon right here. It would be great if my chariot could have them as wheels.

Brahmin:

Oh, dear boy, you are indeed foolish. You seek something that cannot be obtained. I am sure that you will die from sadness because it is impossible to get the sun and moon as your wheels.

Deva:

But wait a minute. We can see the sun and moon moving in the sky. We can see their color and tracks. But when someone dies, one can never see him again. So, who is more foolish, you or me? You are crying over your dead son, who cannot even be seen, and I am crying over something that can at least be seen.

Brahmin:

Oh, dear boy, what you just said is very true. Of the two of us I am the greater fool. I am crying to get my dead son back, like a childish boy crying to obtain the moon.

My heart was burning with sadness over the death of my son, like when ghee is poured onto a fire. But now, all my sorrow has been extinguished as if I had been sprayed with water. I was struck with an arrow of grief, but you have removed it from me, my dear boy. Having heard your advice, I have become tranquil and cool, with the arrow of sorrow removed. I no longer grieve or weep.

Are you a god, a divine musician, the god Sakka, or someone’s son? Who are you?

Deva:

Your son has been cremated in this cemetery. You are weeping over his remains. I am that son of yours. Having done a meritorious deed, I was reborn in the Tāvatiṁsa Heaven as a deva.

Brahmin:

We have never known you to give a small or large gift in charity. We have never known you to observe the Five or Eight Precepts. What kind of meritorious action did you do to go to heaven?

Deva:

Do you remember when I was very sick and lying sadly on a bed outside our house? One day, all of a sudden, I saw the Supreme Buddha who had great wisdom and a pure mind, and who had realized everything about this world.

I was very happy and had confidence when I saw him. I quickly worshiped him. That was the only meritorious action I did to have come to this heaven.

Brahmin:

It is wonderful! Just mere worshiping has resulted in a great happiness. Without delay, on this very day, I happily place confidence in the Buddha. I go for refuge to the Buddha.

Deva:

That is exactly what you should do. From this very day, go for refuge to the Supreme Buddha, the Supreme Dhamma, and the Supreme Saṅgha with a confident mind. Follow the Five Precepts honestly without breaking any of them.

Stop killing any beings, never steal, never drink alcohol, never lie, never commit sexual misconduct, and be content with your own wife.

Brahmin:

Oh Deva, you really wish for my well-being. You have been very helpful to me. From today onward, you are my teacher. I will do all the things you advised me to do. With a confident mind I go for refuge to the Supreme Buddha, the excellent Dhamma, and the disciples of the Great Teacher – the Noble Saṅgha. I will stop killing living beings, never steal anything, never drink alcohol, never lie, and never commit sexual misconduct. I will be content with my own wife.

Man:

You are young and surrounded by male and female deities. You look very happy with all the pleasures that you have. But in the daytime, you experience very painful feelings. What did you do in your previous life?

Ghost:

I was a cruel deer hunter living in the city of Rajagaha. I was always looking for something to kill. I did not have any pity on innocent beings.

I had a friend who was very compassionate, a disciple of the Supreme Buddha. He always said, “Do not do evil deeds my friend; do not be reborn in a bad world. If you wish to go to a happy world after death, then stop killing living beings.”

I did not listen to his advice because I took pleasure in killing and was very foolish.

My friend again advised me saying “If you must kill in the daytime, then please at least stop killing at night.”

So I killed living beings in the daytime and stopped during the night.

That is why I enjoy heavenly pleasures at night, but in the day, dogs come and tear off my flesh.

Even though I only restrained from killing at night, I still gained good results from it. Now I imagine the disciples of the Supreme Buddha who practice the Dhamma diligently throughout their lives surely will attain the supreme bliss of Nibbana.

Man:

In a multi-story mansion you rest on your very comfortable couch, listening to the sweet music of instruments. But at the end of the night before sunrise, you walk towards the cemetery where you experience very painful feelings. What evil deed have you committed by body, speech, or mind that you suffer like this?

Ghost:

In the city of Rajagaha, I was a hunter who was very cruel and had no self-control. I had a very kind friend who was a lay follower of the Supreme Buddha. He felt pity for me and kept advising me again and again, saying, “Do not do bad deeds my friend; do not be reborn in a bad world. If you wish to be reborn in a good world, then stop yourself from killing living beings.

I did not listen to his advice because I took pleasure in killing and was very foolish.

My friend who felt sorry for me advised me again saying, “If you have to kill living beings in the daytime, then please stop yourself from doing so at night.”

So I killed living beings during the daytime and stopped during the night. Because of this, I enjoy heavenly pleasures during the night and during the day, dogs come and eat me.

Even though I only restrained myself from killing at night, I still gained good results from it. Now I imagine the disciples of the Supreme Buddha who practice the Dhamma diligently throughout their lives will surely attain the supreme bliss of Nibbana.

This is as I heard. At one time, the Buddha was traveling in the province of the Kosalans together with a large group of monks. There, he arrived at a village of the Kosalan brahmins named Veluddvāra.

The people of in that village heard, “The monk Gotama is a member of the Sakyan clan, and he has become a monk leaving the Sakyan family. Today, he has arrived at our village, together with a large group of monks. He has this good reputation about him, ‘That Blessed One is liberated, self-enlightened, has true knowledge and pure conduct, attained Nibbāna, knower of worlds, supreme trainer of beings, teacher of gods and humans, the most generous and the most fortunate.’ He has realized this world with his own insight—with its gods, Māras and Brahmās, with its ascetics, priests, gods and humans—and he makes it known to others. He teaches Dhamma that’s excellent in the beginning, excellent in the middle, and excellent in the end. It is meaningful and well phrased and he teaches the clear and pure path leading to the end suffering, Nibbāna. It’s good to see such Enlightened Ones.”

Then those people went up to the Buddha. Some bowed respectfully, 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. Then sitting down to one side, they said to the Buddha,

“Master Gotama, these are our wishes, desires, and hopes. We wish to live at home with our children; to use sandalwood imported from the Kāsi province; to wear garlands, perfumes, and makeup; and to accept gold and money. And after death, we wish to be reborn in a happy world, in heaven. Given that we have such wishes, may the Buddha teach us the Dhamma so that we may go to heaven after death.”

The Buddha said, “I will teach you a Dhamma lesson that should be applied to oneself. Listen and pay close attention, I will speak.”

“Yes, Bhante,” they replied.

“And what is that Dhamma lesson that should be applied to oneself?

“A noble disciple reflects this way, ‘I want to live and don’t want to die; I want to be happy and I dislike pain. Since this is so, if someone were to take my life, I wouldn’t like that. But others also want to live and don’t want to die; they want to be happy and dislike pain. So if I were to take the life of someone else, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he gives up killing beings. Second, he encourages others to abstain from killing beings, and third, he praises the act of abstaining from killing beings. So, his bodily behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to steal from me, I wouldn’t like that. If I were to steal from someone else, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he gives up stealing. Second, he encourages others to give up stealing, and third, he praises the act of giving up stealing. So, his bodily behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to have sexual relations with my wife, I wouldn’t like it. If I were to have sexual relations with someone else’s wife, he wouldn’t like that either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he

gives up sexual misconduct. Second, he encourages others to give up sexual misconduct, and third, he praises the act of abstaining from sexual misconduct. So, his bodily behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to harm me by lying, I wouldn’t like it. If I were to harm someone else by lying, he wouldn’t like it either. The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he gives up lying. Second, he encourages others to give up lying, and third, he praises the act of giving up lying. So, his verbal behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to split me up from my friends using divisive speech, I wouldn’t like it. But if I were to split someone else from their friends using divisive speech, he wouldn’t like it either.…’ So, his verbal behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to insult me with harsh speech, I wouldn’t like it. But if I were to insult someone else with harsh speech, he wouldn’t like it either.…’ So, his verbal behaviour is purified in three ways.

“Furthermore, a noble disciple reflects this way, ‘If someone were to waste my time by idle chatter, I wouldn’t like it. But if I were to waste someone else’s time by idle chatter, he wouldn’t like it either.’ The thing that is disliked by me is also disliked by others. Since I dislike this thing, how can I give that pain to someone else?’ Reflecting this way, first, he gives up idle chatter. Second, he encourages others to give up idle chatter, and third, he praises the act of giving up idle chatter. So, his verbal behaviour is purified in three ways.

“He also has unshakable confidence in the Buddha… the Dhamma… the Saṅgha… And he has virtue loved by the noble ones… leading to concentration. When a noble disciple has these seven good qualities1 and these four factors, he may, if he wishes, declare of himself: ‘I’ve finished with rebirth in hell, the animal world, and the ghost world. I’ve finished with all miserable worlds. I am a stream-enterer! I’m not liable to be reborn in the miserable worlds, and I am heading towards Nibbāna.’”

When the Buddha taught the Dhamma like this, the people of Veluddvāra village said to the Buddha, “Excellent, Master Gotama!… We go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha. From this day on, may Master Gotama remember us as lay followers who have gone for refuge to the Triple Gem as long as we live.”

This is how I heard. At one time the Blessed One was living in the city of Sāvatthī, in Jeta’s garden, at Anāthapiṇḍika’s monastery. There the Blessed One addressed the monks saying, “Monks!” “Bhante,” they replied. The Blessed One said this:

“Monks, the observance of the uposatha with its eight factors is very beneficial, brilliant and expansive. And how should it be observed? 

“It’s when a noble disciple thinks: ‘As long as they live, the arahants give up killing living beings, giving up the rod and the sword. They are very careful with their behaviour and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living beings, giving up the rod and the sword. I’ll be very careful with my behaviour and kind, and live full of compassion for all living beings. I will observe the uposatha by doing as the arahants do in this way.’ This is its first factor.

“It’s when a noble disciple thinks: ‘As long as they live, the arahants give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not stealing. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not stealing. I will observe the uposatha by doing as the arahants do in this way.’ This is its second factor.

“It’s when a noble disciple thinks: ‘As long as they live, the arahants give up incelibacy. They are celibate, set apart, avoiding the low practice of sex. I, too, for this day and night will give up incelibacy. I will be celibate, set apart, avoiding the low practice of sex. I will observe the uposatha by doing as the arahants do in this way.’ This is its third factor.

“It’s when a noble disciple thinks: ‘As long as they live, the arahants give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words. I will observe the uposatha by doing as the arahants do in this way.’ This is its fourth factor.

“It’s when a noble disciple thinks: ‘As long as they live, the arahants give up intoxicating drinks and drugs . I, too, for this day and night will give up intoxicating drinks and drugs. I will observe the uposatha by doing as the arahants do in this way.’ This is its fifth factor.

“It’s when a noble disciple thinks: ‘As long as they live, the arahants eat during the morning time before noon , giving up eating at night and from eating food after 12 noon till dawn the next day. I, too, for this day and night will eat during the morning time before noon , giving up eating at night and from eating food after 12 noon till dawn the next day. I will observe the uposatha by doing as the arahants do in this way.’ This is its sixth factor.

“It’s when a noble disciple thinks: ‘As long as they live, the arahants give up dancing, singing, music, and seeing shows; and beautifying and decorating themselves with strings of flowers, perfume, and makeup. I, too, for this day and night will give up dancing, singing, music, and seeing shows; and beautifying and decorating myself with strings of flowers, perfume, and makeup. I will observe the uposatha by doing as the arahants do in this way.’ This is its seventh factor.

“It’s when a noble disciple thinks: ‘As long as they live, the arahants give up luxurious and comfortable seats and beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up luxurious and comfortable seats and beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the uposatha by doing as the arahants do in this way.’ This is its eighth factor. The observance of the uposatha with its eight factors in this way is very fruitful and beneficial and brilliant and expansive.”

AN 10.46 Sakka Sutta
To the Sakyans

One day, the Buddha was living in the kingdom of the Sakyans, at the city of Kapilavatthu, in the Nigrodha Monastery. On a full-moon day, several Sakyan lay followers went to the Buddha, bowed respectfully, and sat down to one side. The Buddha asked them:

“Sakyans, do you observe eight precepts?”

“Bhante, sometimes we do, sometimes we don’t.”

“Sakyans, you have this life which is subject to fear, sorrow and death. However, you are negligent in finding the way out. Sometimes you keep the eight precepts, and sometimes you don’t. That’s a great loss for you, it’s your misfortune.

“What do you think, Sakyans? Take a person who earns one hundred dollars per day by doing a certain job. Is this enough to call him a talented and energetic person?”

“Yes, Bhante.”

“What do you think, Sakyans? Take a person who earns two hundred dollars per day by doing a certain job. Is this enough to call him a talented and energetic person?”

“Yes, Bhante.”

“What do you think, Sakyans? Take a person who earns three hundred dollars… four hundred dollars… five hundred dollars… six hundred dollars… seven hundred dollars… eight hundred dollars… nine hundred dollars… one thousand dollars… ten thousand dollars… twenty thousand dollars… thirty thousand dollars… forty thousand dollars… fifty thousand dollars… a hundred thousand dollars. Is this enough to call him a talented and energetic person?”

“Yes, Bhante.”

“What do you think, Sakyans? Suppose that person earned a thousand or a hundred thousand dollars every day and saved it all up. If he lived for a hundred years, would he not accumulate a large mass of wealth?”

“Yes, Bhante.”

“What do you think, Sakyans? Would that person, using that wealth, experience perfect happiness for a single day, or even half a day?”

“No, Bhante.”

“Why is that?”

“Bhante, because worldly pleasures are impermanent, subject to change, and they give temporary happiness. Worldly pleasures deceive people in the guise of great happiness.”

“Sakyans, take one of my followers who lives diligent, keen, and energetic for ten years, practicing in line with my instructions. As a result, he can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. Also, he could become a non-returner, a once-returner, or at the very least, a stream-enterer.

“Let alone ten years, take one of my followers who lives diligent, keen, and energetic for nine years… eight years… seven years… six years… five years… four years… three years… two years… one year… ten months… nine months… eight months… seven months… six months… five months… four months… three months… two months… one month… two weeks… ten days… nine days… eight days… seven days… six days… five days… four days… three days… two days…

“Let alone two days, take one of my followers who lives diligent, keen, and energetic for just one day, practicing in line with my instructions. As a result, he can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. Also, he could become a non-returner, a once-returner, or at the very least, a stream-enterer.

“Sakyans, you have this life which is subject to fear, sorrow and death. However, you are negligent in finding the way out. Sometimes you keep the eight precepts, and sometimes you don’t. That’s a great loss for you, it’s your misfortune.”

“Bhante, from this day onwards, we will observe the eight precepts.”

Moggallana Bhante:

Devata, you are sitting on a very comfortable couch decorated with many jewels and gold and covered with flowers. While resting here you demonstrate your wide range of psychic powers.

You are surrounded by many other goddesses who are singing, dancing and entertaining you. You are very powerful. What good deed did you do in your previous human life? What is the reason that you are very beautiful and shine in all directions?

Devata:

Bhante, in the human world I was a daughter-in-law in a very wealthy family. I never got angry at my husband and was very obedient to him. I was dedicated to practicing the Dhamma and observed the Eight Precepts happily four times a month on each of the four moon phases.

From a very young age, I was an honest wife. I tried to please my husband by day and by night. I started following the precepts when I was very young.

I abstained from killing beings, stealing, using intoxicants, and lying. My bodily conduct was very pure. I protected my celibate life well. I practiced virtue in an unbreakable way.

I observed the Eight Precepts four times a month on each of the four moon phases and protected them happily. Observance of the Eight Precepts four times a month brings great happiness to the mind.

I followed the Noble Eightfold Path which brings happy results. I was also obedient to my husband and acted in a pleasing way. I was a disciple of the Supreme Buddha from an early age.

These were the meritorious deeds I did when I lived in the human world. These specific deeds led me to a rebirth in heaven. Now I am very powerful here. This delightful mansion is very beautiful. Many beautiful goddesses entertain me. I have been born in an excellent heaven where gods have long lifespans.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“There is one quality, monks, which, when developed and pursued, ensures both kinds of welfare—welfare in this life and welfare in lives to come. What is that one quality? It is diligence in developing wholesome deeds. Monks, this is the one quality that, when developed and pursued keeps both kinds of welfare—welfare in this life and welfare in lives to come.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The wise praise diligence in doing deeds of merit, for one who is wise and diligent achieves both kinds of welfare: Welfare in this life and welfare in lives to come. The intelligent one who achieves both kinds of welfare is called a wise person.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, there are two bright wholesome qualities that control the world. What are the two? Shame of wrongdoing and fear of wrongdoing. If, monks, those two bright wholesome qualities did not control the world, there would not be any concern as to ‘this is my mother,’ ‘this is my aunt,’ ‘this is my uncle’s wife,’ ‘this is my teacher’s wife,’ or ‘these are wives of other honoured persons.’ Relationships in the world would completely turn upside down, and people would live like goats, sheep, chickens, pigs, dogs, and jackals. But, monks, because these two bright wholesome qualities control the world, there is concern that ‘this is my mother,’ ‘this is my aunt,’ ‘this is my uncle’s wife,’ ‘this is my teacher’s wife,’ or ‘these are wives of other honoured persons.’”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Those who do not have shame and fear of wrongdoing have cut off the roots of wholesomeness and are heading towards repeated births and deaths.

But those peaceful ones who are well established in shame and fear of wrongdoing are matured in the Buddha’s path, and they will put an end to repeated existence.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are three kinds of misconduct. What are the three? Bodily misconduct, verbal misconduct, and mental misconduct. Monks, these are the three kinds of misconduct.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Having engaged in bodily misconduct, verbal misconduct, mental misconduct, and whatever else is flawed, and not having done what is wholesome and having done much that is unwholesome, at the break-up of the body, the foolish person is reborn in hell.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.