Dighanikaya 33.305_2

33.305_2

Duṭṭhu caritāni, virūpāni vā caritānīti duccaritāni. Kāyena duccaritaṃ, kāyato vā pavattaṃ duccaritanti kāyaduccaritaṃ. Sesesupi eseva nayo. Suṭṭhu caritāni, sundarāni vā caritānīti sucaritāni. Dvepi cete tikā paṇṇattiyā vā kammapathehi vā kathetabbā. Paññattiyā tāva kāyadvāre paññattasikkhāpadassa vītikkamo kāyaduccaritaṃ. Avītikkamo kāyasucaritaṃ. Vacīdvāre paññattasikkhāpadassa vītikkamo vacīduccaritaṃ, avītikkamo vacīsucaritaṃ. Ubhayattha paññattassa sikkhāpadassa vītikkamova manoduccaritaṃ, avītikkamo manosucaritaṃ. Ayaṃ paṇṇattikathā. Pāṇātipātādayo pana tisso cetanā kāyadvārepi vacīdvārepi uppannā kāyaduccaritaṃ. Catasso musāvādādicetanā vacīduccaritaṃ. Abhijjhā byāpādo micchādiṭṭhīti tayo cetanāsampayuttadhammā manoduccaritaṃ. Pāṇātipātādīhi viramantassa uppannā tisso cetanāpi viratiyopi kāyasucaritaṃ. Musāvādādīhi viramantassa catasso cetanāpi viratiyopi vacīsucaritaṃ. Anabhijjhā abyāpādo sammādiṭṭhīti tayo cetanāsampayuttadhammā manosucaritanti ayaṃ kammapathakathā.

Badly conducted, or ugly actions, are 'misconduct' (duccarita). Misconduct through the body, or misconduct arisen from the body, is 'bodily misconduct'. In the rest as well, this is the method. Well-conducted, or beautiful actions, are 'good conduct' (sucarita). Both of these triads are to be spoken of in terms of designation or in terms of courses of action. In terms of designation first: transgression of a training rule laid down at the bodily door is bodily misconduct; non-transgression is bodily good conduct. Transgression of a training rule laid down at the verbal door is verbal misconduct; non-transgression is verbal good conduct. Transgression of a training rule laid down at both is mental misconduct; non-transgression is mental good conduct. This is the exposition by designation. But the three volitions of destroying life, and so forth, arising at the bodily door or at the verbal door, are bodily misconduct. The four volitions of false speech, and so forth, are verbal misconduct. The three states associated with volition—covetousness, ill will, and wrong view—are mental misconduct. The three volitions and abstinences arising for one abstaining from the destruction of life, and so forth, are bodily good conduct. The four volitions and abstinences for one abstaining from false speech, and so forth, are verbal good conduct. The three states associated with volition—non-covetousness, non-ill will, and right view—are mental good conduct. This is the exposition by courses of action.