Aṅguttara Nikāya · Discourse 10.211

Heaven and Hell (1st)

Paṭhamanirayasaggasutta — Karajakāyavagga — the twenty-first chapter of the Tens, opening the Fifth Fifty

Setting
None stated in the source
Speakers
The Buddha alone, addressing the mendicants
Form
The ten unskillful and ten skillful courses of action, each described in full, vivid detail
Length
~3 minutes to read
Chapter's namesake
This chapter, Karajakāyavagga, the Chapter on the Body Born of Deeds, opens the Fifth Fifty (ch21–25), the final Fifty of the Tens
Difficulty
★★☆☆☆ — long but plainly stated

Why this discourse

Opening the Fifth and final Fifty of the Tens, the Buddha returns to the ten courses of action in their fullest, most vivid form — not abbreviated with peyyāla ellipses as in chapters 18–20, but described act by act in the same rich detail last seen at chapters 9–12.

Reading guide

The teaching in one sentence

A person with the ten unskillful courses of action is placed in hell as if delivered there; a person with the ten skillful courses of action is placed in heaven as if delivered there.

A return to full, unabbreviated description

After three chapters (18, 19, 20) that either peyyāla-compressed the ten courses of action or referred to them only by bare item names, this discourse spells out each of the ten in the same full, vivid detail already familiar from AN 10.211's own close cousins elsewhere in this project — violent and bloody-handed killers, deliberate courtroom perjurers, and the full nihilistic wrong-view formula denying the fruit of good and bad deeds, giving, and the afterlife.

“Placed there as if delivered”, a vivid idiom

The recurring phrase “placed in hell/heaven as if delivered there” (nikkhitto evaṁ) suggests something closer to automatic transport than mere likelihood — not that such a person MIGHT go to hell or heaven, but that the outcome is as certain and direct as being physically carried there and set down.

A new Fifty, a familiar core teaching

This discourse's own content — the ten courses of action in full detail — has already appeared dozens of times across this nipāta; what makes this discourse notable is its position, opening the book's final Fifty with the same foundational ethical teaching that has anchored so much of what came before it.

Key terms

nikkhitto evaṁ niraye — “placed in hell as if delivered there” — the discourse's own recurring phrase, suggesting automatic and direct consequence rather than mere likelihood.
luddo lohitapāṇi — “violent, bloody-handed” — part of the vivid description opening the killing item, among the fullest such descriptions in this project.
sāhasikā — “a hardened killer” — continuing the same vivid description.
natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ — “there's no meaning in giving, sacrifice, or offerings” — the opening line of the full nihilistic wrong-view formula, already met at earlier discourses across this project denying kamma and rebirth.
karajakāya — “the body born of deeds” — the term this chapter takes its own name from, first introduced explicitly at AN 10.219, though the underlying concern with deeds and their embodied consequence runs through this entire chapter from its opening discourse.

The text

The discourse in full: the ten unskillful courses of action described in full detail as leading to hell, and the ten skillful as leading to heaven. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

Hell, in full detail

§1“Someone with ten qualities is placed in hell as if delivered there. What ten? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness. They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual 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. They lie. 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 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. 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. They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion. 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. They’re covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ 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 beings that are reborn spontaneously. 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.’ Someone with these ten qualities is placed in hell as if delivered there.

Heaven, in full detail

§2Someone with ten qualities is placed in heaven as if delivered there. What ten? It’s when a certain person 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. They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness. They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual 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. They give 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. 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. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable and agreeable to the people. 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. They’re content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ 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 beings that are reborn spontaneously. 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.’ Someone with these ten qualities is placed in heaven as if delivered there.”

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Self-check quiz

6 questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 6
What does this discourse describe as leading directly to hell or heaven?
Correct: B. A return to full description after three chapters of compressed or peyyāla'd treatment of the same content.
Question 2 of 6
According to the guide, what does the phrase "placed there as if delivered" suggest?
Correct: B. A vivid idiom for direct, near-mechanical consequence.
Question 3 of 6
According to the guide, what makes this discourse's position notable, even though its content has appeared many times before?
Correct: B. A familiar core teaching given a structurally significant new position.
Question 4 of 6
What does the wrong-view formula in this discourse deny, according to the guide?
Correct: B. The full nihilistic wrong-view formula, already met at earlier discourses across this project.
Question 5 of 6
Where is this discourse set?
Correct: D. No location is given for this discourse.
Question 6 of 6
What chapter of AN10 does this discourse open?
Correct: B. The twenty-first chapter of the Tens, opening chapters 21 through 25.
Answered 0 of 6 · Correct 0