Aṅguttara Nikāya 10.211 21.

Paṭhamanirayasagga Sutta

Karajakāyavagga Paṭhamanirayasaggasutta “Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

Disciples, endowed with ten qualities, one is cast into hell as if placed there by one's own actions.

Katamehi dasahi?

What are these ten?

Idha, bhikkhave, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

Here, a certain person is a killer of living beings, cruel, with blood-stained hands, engaged in killing and beating, without compassion for all living beings.

Adinnādāyī hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

They take what is not given, taking the belongings of others, whether in a village or in the forest, considering it theft.

Kāmesu micchācārī hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti.

They engage in sexual misconduct, with those protected by mother, father, both parents, brother, sister, relatives, clan, or law, those with a husband, those protected by punishment, even those adorned with garlands.

Musāvādī hoti, sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. Pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya.

They are a liar, speaking falsehoods in assemblies, among relatives, in gatherings, or in the royal court, when called upon as a witness.

They are a slanderer, hearing something here and telling it there to cause division, or hearing something there and telling it here to cause division, delighting in discord, enjoying discord, rejoicing in discord, speaking words that create discord.

Iti samaggānaṁ vā bhettā bhinnānaṁ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti.

They speak harsh words, words that are rough, hard, hurtful, offensive, connected with anger, not conducive to concentration.

Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ.

They engage in idle chatter, speaking at the wrong time, speaking what is not factual, what is not beneficial, what is not in accordance with the Dhamma, what is not in accordance with the discipline, speaking words without basis, at the wrong time, without reason, without limit, not connected with benefit.

Abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mama assā’ti.

They are covetous, coveting the belongings of others.

They have a mind of ill will, with thoughts of harming others.

Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. Micchādiṭṭhiko hoti, viparītadassano: ‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

They hold wrong views, with distorted vision, thinking there is no giving, no sacrifice, no offering, no result of good and bad actions, no this world, no other world, no mother, no father, no beings who are reborn spontaneously, no ascetics and brahmins who, practicing rightly, proclaim this world and the other world having realized it by themselves.

Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

Endowed with these ten qualities one is cast into hell as if placed there by one's own actions.

Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge.

Endowed with ten qualities one is cast into heaven as if placed there by one's own actions.

Katamehi dasahi?

What are these ten?

Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti.

Here, a certain person, having abandoned the killing of living beings, abstains from killing living beings, lays down the rod and weapon, is conscientious, full of kindness, dwelling with compassion for all living beings.

Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti.

Having abandoned taking what is not given, one refrains from taking what is not given.

Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe…

Whatever belongs to another, whether in a village or in the forest, one does not take it, considering it as theft.

antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti.

Having abandoned misconduct in sensual pleasures, one refrains from misconduct in sensual pleasures.

Musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti.

Even with those protected by their mother, or even those surrounded by a garland of flowers, one does not engage in such misconduct.

Having abandoned false speech, one refrains from false speech. Whether in an assembly, among relatives, in a guild, or in the royal court, when called upon as a witness, one speaks the truth.

Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. Pisuṇavācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya.

Having abandoned divisive speech, one refrains from divisive speech: one does not repeat here what one has heard there to cause division, nor does one repeat there what one has heard here to cause division.

Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti.

Thus, one is a reconciler of those who are divided, a promoter of unity, delighting in harmony, rejoicing in harmony, speaking words that create harmony.

Pharusavācaṁ pahāya pharusāya vācāya paṭivirato hoti.

Having abandoned harsh speech, one refrains from harsh speech.

Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti.

One speaks words that are gentle, pleasing to the ear, affectionate, going to the heart, courteous, loved by many, and agreeable to many.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī, atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

Having abandoned idle chatter, one refrains from idle chatter, speaking at the right time, speaking what is factual, speaking what is beneficial, speaking on the Dhamma and the discipline, speaking words worth treasuring, timely, reasoned, measured, and connected with the goal.

Anabhijjhālu hoti.

One is free from greed.

Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mama assā’ti.

Whatever belongs to another, one does not covet it. One is of a mind free from ill will, with a mind free from malice.

Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṁ pariharantū’ti. Sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

One has right view, with an unperverted vision: There is what is given, there is what is offered, there is what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are in the world ascetics and brahmins who are faring rightly, practicing rightly, who having realized by themselves with direct knowing, declare this world and the other world.

Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti. Paṭhamaṁ.

Disciples, endowed with these ten qualities, one is deposited in heaven as if placed there.