From The Buddha's Words on Kamma: Four Discourses from the Middle Length Collection (WH 248), edited by Khantipalo Bhikkhu, (Kandy:
Buddhist Publication Society, 1993).

Introduction (by Bhikkhu Khantipalo)

The brahmins of this discourse, intelligent people, asked a question about the causality of rebirth -- why is one reborn in the states
of deprivation (the hells, animals, and ghosts) while others make it to the heaven worlds?

The Buddha then analyzes what kind of kamma will take one to a low rebirth. You see any of your own actions here? Then you
know what to do about it, for if one makes any of these ten courses of unwholesome kamma strong in oneself, a result can be
expected at least "on the dissolution of the body, after death," if not in this life.

The ten courses of wholesome kamma follow. They should be strengthened in oneself, repeated frequently so that they become
habitual. If one recognizes any of one's own actions among them, then just guard against the conceit: "I am good."

The last part of the sutta deals with the aspirations which one may have for rebirth at the time of death. Of course, one's
previously made kamma must be such that it will support such aspirations. A miser might aspire to riches but his kamma will give
him poverty. If a person has kept the Uposatha and generally all the precepts and been generous and truthful as well, this is the
passport to heavenly birth (from the gods of the Four Kings up to the gods that Wield Power over others' Creations). Beyond this,
it is necessary also to be proficient in jhana and one will gain rebirth among the Brahmas (from the Divinity's Retinue to the Very
Fruitful gods) according to proficiency in this. For the next five Brahma-planes, the state of non-returning is required, while for the
last four one must have gained the formless attainments. Finally, one may aspire to no rebirth: to Arahantship, but of course the
aspiration alone is not sufficient -- practice and sufficient insight-wisdom are needed.

1. Thus have I heard. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus,
and eventually he arrived at a Kosalan brahmin village called Sala.

2. The brahmin householders of Sala heard: "A monk called Gotama, it seems, a son of the Sakyans who went forth from a Sakyan
clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus and has come to Sala. Now a good report of
Master Gotama has been spread to this effect: 'That Blessed One is such since he is Arahant and Fully Enlightened, perfect in true
knowledge and conduct, sublime, knower of worlds, incomparable teacher of men to be tamed, teacher of gods and humans,
enlightened, blessed. He describes this world with its gods, its Maras, and its (Brahma) Divinities, this generation with its monks
and brahmins, with its kings and its people, which he has himself realized through direct knowledge. He teaches a Dhamma that is
good in the beginning, good in the middle and good in the end with (the right) meaning and phrasing, he affirms a holy life that is
utterly perfect and pure.' Now it is good to see such Arahants."

3. The brahmin householders of Sala went to the Blessed One; and some paid homage to the Blessed One and sat down at one
side; some exchanged greetings with him, and when the courteous and amiable talk was finished, sat down at one side; some
raised hands palms together in salutation to the Blessed One and sat down at one side; some pronounced their name and clan in the
Blessed One's presence and sat down at one side; some kept silence and sat down at one side.

4. When they were seated, they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some
beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition,
even in hell; and what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death,
reappear in a happy destination, even in the heavenly world?"

5. "Householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct, that beings
here on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in
hell. It is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings here on the
dissolution of the body, after death, reappear in a happy destination, even in the heavenly world."

6. "We do not understand the detailed meaning of this utterance of Master Gotama's spoken in brief without expounding the
detailed meaning. It would be good if Master Gotama taught us the Dhamma so that we might understand the detailed meaning of
Master Gotama's utterance spoken in brief without expounding the detailed meaning."

"Then, householders, listen and heed well what I shall say."

"Yes, venerable sir," they replied. The Blessed One said this:

7. "Householders, there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct. There are four
kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct. There are three kinds of mental conduct not in
accordance with the Dhamma, unrighteous conduct.

8. "And how are there three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct? Here someone is a
killer of living beings: he is murderous, bloody-handed, given to blows and violence, and merciless to all living beings. He is a taker
of what is not given: he takes as a thief another's chattels and property in the village or in the forest. He is given over to
misconduct in sexual desires: he has intercourse with such (women) as are protected by the mother, father, (mother and father),
brother, sister, relatives, as have a husband, as entail a penalty, and also with those that are garlanded in token of betrothal. That is
how there are three kinds of bodily conduct not in accordance with the Dhamma, unrighteous conduct.

9. "And how are there four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct? Here someone
speaks falsehood: when summoned to a court or to a meeting, or to his relatives' presence, or to his guild, or to the royal family's
presence, and questioned as a witness thus, 'So, good man, tell what you know,' then, not knowing, he says 'I know,' or knowing, he
says 'I do not know,' not seeing, he says 'I see,' or seeing, he says 'I do not see'; in full awareness he speaks falsehood for his own
ends or for another's ends or for some trifling worldly end. He speaks maliciously: he is a repeater elsewhere of what is heard here
for the purpose of causing division from these, or he is a repeater to these of what is heard elsewhere for the purpose of causing
division from those, and he is thus a divider of the united, a creator of divisions, who enjoys discord, rejoices in discord, delights in
discord, he is a speaker of words that create discord. He speaks harshly: he utters such words as are rough, hard, hurtful to others,
censorious of others, bordering on anger and unconducive to concentration. He is a gossip: as one who tells that which is
unseasonable, that which is not fact, that which is not good, that which is not the Dhamma, that which is not the Discipline, and he
speaks out of season speech not worth recording, which is unreasoned, indefinite, and unconnected with good. That is how there
are four kinds of verbal conduct not in accordance with the Dhamma, unrighteous conduct.

10. "And how are there three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct? Here someone is
covetous: he is a coveter of another's chattels and property thus: 'Oh, that what is another's were mine!' Or he has a mind of
ill-will, with the intention of a mind affected by hate thus: 'May these beings be slain and slaughtered, may they be cut off, perish,
or be annihilated!' Or he has wrong view, distorted vision, thus: 'There is nothing given, nothing offered, nothing sacrificed, no fruit
and ripening of good and bad kammas, no this world, no other world, no mother, no father, no spontaneously (born) beings,[1] no
good and virtuous monks and brahmins that have themselves realized by direct knowledge and declare this world and the other
world.'[2] That is how there are three kinds of mental conduct not in accordance with the Dhamma, unrighteous conduct.

"So, householders, it is by reason of conduct not in accordance with the Dhamma, by reason of unrighteous conduct, that some
beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition,
even in hell.

11. "Householders, there are three kinds of bodily conduct in accordance with the Dhamma, righteous conduct. There are four
kinds of verbal conduct in accordance with the Dhamma, righteous conduct. There are three kinds of mental conduct in
accordance with the Dhamma, righteous conduct.

12. "And how are there three kinds of bodily conduct in accordance with the Dhamma, righteous conduct? Here someone,
abandoning the killing of living beings, becomes one who abstains from killing living beings; with rod and weapon laid aside, gentle
and kindly, he abides compassionate to all living beings. Abandoning the taking of what is not given, he becomes one who abstains
from taking what is not given; he does not take as a thief another's chattels and property in the village or in the forest. Abandoning
misconduct in sexual desires, he becomes one who abstains from misconduct in sexual desires: he does not have intercourse with
such women as are protected by mother, father, (father and mother), brother, sister, relatives, as have a husband, as entail a
penalty, and also those that are garlanded in token of betrothal. That is how there are three kinds of bodily conduct in accordance
with the Dhamma, righteous conduct.

13. "And how are there four of verbal conduct in accordance with the Dhamma, righteous conduct? Here someone, abandoning
false speech, becomes one who abstains from false speech: when summoned to a court or to a meeting or to his relatives'
presence or to his guild or to the royal family's presence, and questioned as a witness thus, 'So, good man, tell what you know,' not
knowing, he says 'I do not know,' or knowing, he says 'I know,' not seeing he says 'I do not see,' or seeing, he says 'I see'; he does
not in full awareness speak falsehood for his own ends or for another's ends or for some trifling worldly end. Abandoning malicious
speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for
the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division
from those, who is thus a reuniter of the divided, a promoter of friendships, enjoying concord, rejoicing in concord, delighting in
concord, he becomes a speaker of words that promote concord. Abandoning harsh speech, he becomes one who abstains from
harsh speech: he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil,
desired of many and dear to many. Abandoning gossip, he becomes one who abstains from gossip: as one who tells that which is
seasonable, that which is factual, that which is good, that which is the Dhamma, that which is the Discipline, he speaks in season
speech worth recording, which is reasoned, definite and connected with good. That is how there are four kinds of verbal conduct in
accordance with the Dhamma, righteous conduct.

14. "And how are there three kinds of mental conduct in accordance with the Dhamma, righteous conduct? Here someone is not
covetous: he is not a coveter of another's chattels and property thus: 'Oh, that what is another's were mine!' He has no mind of
ill-will, with the intention of a mind unaffected by hate thus: 'May these beings be free from enmity, affliction and anxiety, may they
live happily!' He has right view, undistorted vision, thus: 'There is what is given and what is offered and what is sacrificed, and
there is fruit and ripening of good and bad kammas, and there is this world and the other world and mother and father and
spontaneously (born) beings, and good and virtuous monks and brahmins that have themselves realized by direct knowledge and
declared this world and the other world.' That is how there are three kinds of mental conduct in accordance with the Dhamma,
righteous conduct.

"So, householders, it is by reason of conduct in accordance with the Dhamma, by reason of righteous conduct, that some beings
here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.

15. "If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: 'Oh, that on the
dissolution of the body, after death, I might reappear in the company of the warrior-nobles of great property!' it is possible that on
the dissolution of the body, after death, he may do so. Why is that? Because he observes conduct that is in accordance with the
Dhamma, righteous conduct.

16. "If a householder who observes conduct is accordance with the Dhamma, righteous conduct, should wish: 'Oh, that on the
dissolution of the body, after death, I might reappear in the company of the brahmins of great property!' it is possible...

17. "If a householder who observes conduct in accordance with the Dhamma,...'...I might reappear in the company of
householders of great property!' it is possible...

18. "If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: 'Oh, that on the
dissolution of the body, after death, I might reappear in the company of the gods of the Four Kings!' it is possible that on the
dissolution of the body, after death, he may do so. Why is that? Because he observes conduct in accordance with the Dhamma,
righteous conduct.

19. ...of the gods of the Realm of the Thirty-three...[3]
20. ...of the gods that have Gone to Bliss...
21. ...of the Contented gods...
22. ...of the gods that Delight in Creating...
23. ...of the gods that Wield Power over others' Creations...
24. ...of the gods of Brahma's Retinue...
25. ...of the Radiant gods...
26. ...of the gods of Limited Radiance...
27. ...of the gods of Measureless Radiance...
28. ...of the gods of Streaming Radiance...
29. ...of the Glorious gods...
30. ...of the gods of Limited Glory...
31. ...of the gods of Measureless Glory...
32. ...of the gods of Refulgent Glory...
33. ...of the Very Fruitful gods...
34. ...of the gods Bathed in their own Prosperity...
35. ...of the Untormenting gods...
36. ...of the Fair-to-see gods...
37. ...of the Fair-seeing gods...
38. ...of the gods who are Junior to None...
39. ...of the gods of the base consisting of the infinity of space...
40. ...of the gods of the base consisting of the infinity of consciousness...
41. ...of the gods of the base consisting of nothingness...

42. "If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: 'Oh, that on the
dissolution of the body, after death, I might reappear in the company of the gods of the base consisting of
neither-perception-nor-non-perception!' it is possible that, on the dissolution of the body, after death, he may do so. Why is that?
Because he observes conduct in accordance with the Dhamma, righteous conduct.

43. "If a householder who observes conduct in accordance with the Dhamma, righteous conduct, should wish: 'Oh, that by
realization myself with direct knowledge, I may here and now enter upon and abide in the deliverance of the heart and the
deliverance by wisdom that are taint-free with exhaustion of taints!' it is possible that, by realization himself with direct knowledge,
he may here and now enter upon and abide in the deliverance of the heart and the deliverance by wisdom that are taint-free with
exhaustion of taints. Why is that? Because he observes conduct in accordance with the Dhamma, righteous conduct."

44. When this was said, the brahmin householders of Sala said to the Blessed One:

"Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master
Gotama, as though he were turning upright what had been overthrown, revealing the hidden, showing the way to one who was lost,
holding up a lamp in the darkness for those with eyes to see forms.

45. "We go to Master Gotama for refuge, and to the Dhamma, and to the Sangha of bhikkhus. From today let Master Gotama
accept us as followers who have gone to him for refuge for life."
 

Notes

1. Beings who appear due to the force of past action (kamma) in some states of birth: all gods and divinities, ghosts, inhabitants of
hells; see Majjhima Nikaya Sutta 12 (Mahasihanada Sutta).[Go back]

2. For an explanation of these views held by some teachers in the Buddhist time, and which were a rejection of all moral values,
see Ledi Sayadaw, The Eightfold Path and its Factors Explained (BPS Wheel No. 245/247).[Go back]

3. The rendering of the various gods' names are based on the commentary to the Hadayavibhanga (in the Vibhanga, second book
of the Abhidhamma: see The Book of Analysis, P.T.S. Translation Series).[Go back]

Revised: 10 November 1999
http://www.accesstoinsight.org/canon/majjhima/mn41.html