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Majjhima Nikāya 135 Middle Discourses 135
Cūḷakammavibhaṅgasutta The Shorter Analysis of Deeds
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane, anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho subho māṇavo todeyyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the student Subha, Todeyya’s son, went to the Blessed One and exchanged greetings with him.Then the student Subha, Todeyya’s son, approached the Buddha, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca: When the courteous and amiable talk was finished, he sat down at one side. When he had done so, the student Subha, Todeyya’s son, said to the Blessed One:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā? ‘Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind?“What is the cause, worthy Gotama, what is the reason why even among those who are human beings some are seen to be inferior and superior?
Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā; For, Master Gotama, one meets with short-lived men, one meets with long-lived men;For people are seen who are short-lived and long-lived,
dissanti bavhābādhā, dissanti appābādhā; one meets with sickly men, one meets with healthy men;sickly and healthy,
dissanti dubbaṇṇā, dissanti vaṇṇavanto; one meets with ugly men, one meets with beautiful men;ugly and beautiful,
dissanti appesakkhā, dissanti mahesakkhā; one meets with insignificant men, one meets with influential men;insignificant and illustrious,
dissanti appabhogā, dissanti mahābhogā; one meets with poor men, one meets with rich men;poor and rich,
dissanti nīcakulīnā, dissanti uccākulīnā; one meets with low-born men, one meets with high-born men;from low and eminent families,
dissanti duppaññā, dissanti paññavanto. one meets with stupid men, one meets with wise men.witless and wise.
Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā”ti? What is the reason, Master Gotama, what is the condition, why inferiority and superiority are met with among human beings, among mankind?’What is the reason why even among those who are human beings some are seen to be inferior and superior?”
“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. ‘Student, beings are owners of kammas, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place.“Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
Kammaṁ satte vibhajati yadidaṁ—It is kammas that differentiate beings, that is to say,It is deeds that divide beings into
hīnappaṇītatāyā”ti. as to inferiority and superiority.’inferior and superior.”
“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. ‘I do not understand the detailed meaning of Master Gotama’s utterance, spoken in brief without expounding the detailed meaning.“I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details.
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti. It would be good if Master Gotama taught me the Dhamma so that I might understand the detailed meaning of Master Gotama’s utterance, spoken in brief without expounding the detailed meaning.’Worthy Gotama, please teach me this matter in detail so I can understand the meaning.”
“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. ‘Then, student, listen and heed well what I shall say.’“Well then, student, listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. ‘Yes, sir,’ the student Subha, Todeyya’s son, replied to the Blessed One.“Yes, worthy sir,” replied Subha.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. ‘Here, student, some woman or man is a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to all living beings.“Take some woman or man who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell.Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appāyuko hoti. If, on the dissolution of the body, after death, instead of reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is short-lived wherever he is reborn.If they’re not reborn in a place of loss, but return to the human realm, then wherever they’re reborn they’re short-lived.
Appāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to a short life, that is to say,For killing living creatures is the path leading to a short lifespan.
pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. to be a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to all living beings.
Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. ‘But here, student, some woman or man, having abandoned the killing of living beings, abstains from killing living beings; with rod and knife laid aside, conscientious and merciful, he abides compassionate for the welfare of all living beings.But take some woman or man who gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dīghāyuko hoti. If, on the dissolution of the body, after death, instead of reappearing in a happy destination, in the heavenly world, he comes to the human state, he is long-lived wherever he is reborn.If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re long-lived.
Dīghāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to a long life, that is to say,For not killing living creatures is the path leading to a long lifespan.
pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. having abandoned the killing of living beings, to abstain from killing living beings; with rod and knife laid aside, conscientious and merciful, to abide compassionate for the welfare of all living beings.
Idha, māṇava, ekacco itthī vā puriso vā sattānaṁ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. ‘Here, student, some woman or man is given to persecuting beings with the hand, or with a clod, or with a stick, or with a knife.Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell.Because of undertaking such deeds, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati bavhābādho hoti. If, on the dissolution of the body, after death, instead of reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is sickly wherever he is reborn.or if they return to the human realm, they’re sickly …
Bavhābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to sickliness, that is to say,
sattānaṁ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. to be given to persecuting beings with the hand, or with a clod, or with a stick, or with a knife.
Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. ‘But here, student, some woman or man is not given to persecuting beings with the hand, or with a clod, or with a stick, or with a knife.But take some woman or man who would never hurt living creatures with a fist, stone, rod, or sword.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.Because of undertaking such deeds, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appābādho hoti. If, on the dissolution of the body, after death, instead of reappearing in a happy destination, in the heavenly world, he comes to the human state, he is healthy wherever he is reborn.or if they return to the human realm, they’re healthy …
Appābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to health, that is to say,
sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. not to be given to persecuting beings with the hand, or with a clod, or with a stick, or with a knife.
Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo. ‘Here, student, some woman or man is angry and much given to rage.Take some woman or man who is irritable and bad-tempered.
Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. Even when little is said, he is furious, angered, ill-disposed, resentful, and he shows ill-temper, hatred, and bitterness.Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell.Because of undertaking such deeds, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti. If, on the dissolution of the body, after death, instead of reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is ugly wherever he is reborn.or if they return to the human realm, they’re ugly …
Dubbaṇṇasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to ugliness, that is to say,
kodhano hoti upāyāsabahulo; to be angry and much given to rage;
appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. even when little is said, to be furious, angered, ill-disposed, resentful, and to show ill-temper, hatred, and bitterness.
Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo; ‘But here, student, some woman or man is not angry, nor much given to rage;But take some woman or man who isn’t irritable and bad-tempered.
bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. even when much is said, he is not furious, angered, ill-disposed, resentful, nor does he show ill-temper, hatred, and bitterness.Even when heavily criticized, they don’t lose their temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.Because of undertaking such deeds, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati pāsādiko hoti. If, on the dissolution of the body, after death, instead of reappearing in a happy destination, in the heavenly world, he comes to the human state, he is beautiful wherever he is reborn.or if they return to the human realm, they’re lovely …
Pāsādikasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to beauty, that is to say,
akkodhano hoti anupāyāsabahulo; not to be angry, nor much given to rage;
bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. even when much is said, not to be furious, angered, ill-disposed, resentful, nor to show ill-temper, hatred, and bitterness.
Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti; ‘Here, student, some woman or man has an envious nature;Take some woman or man who is jealous.
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. he envies, begrudges, and harbours envy about others’ gains, honour, veneration, respect, salutations, and offerings.They envy, resent, and begrudge the possessions, honor, respect, reverence, homage, and veneration given to others.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell.Because of undertaking such deeds, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appesakkho hoti. If, on the dissolution of the body, after death, instead of reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is insignificant wherever he is reborn.or if they return to the human realm, they’re insignificant …
Appesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to insignificance, that is to say,
issāmanako hoti; to have an envious nature;
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. to envy, begrudge, and harbour envy about others’ gains, honour, veneration, respect, salutations, and offerings.
Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti; ‘But here, student, some woman or man does not have an envious nature;But take some woman or man who is not jealous …
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. he does not envy, begrudge, or harbour envy about others’ gains, honour, veneration, respect, salutations, and offerings.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.Because of undertaking such deeds, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahesakkho hoti. If, on the dissolution of the body, after death, instead of reappearing in a happy destination, in the heavenly world, he comes to the human state, he is influential wherever he is reborn.or if they return to the human realm, they’re illustrious …
Mahesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to influence, that is to say,
anissāmanako hoti; not to have an envious nature;
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. not to envy, begrudge, or harbour envy about others’ gains, honour, veneration, respect, salutations, and offerings.
Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. ‘Here, student, some woman or man is not a giver of food, drink, clothing, a vehicle, garlands, scent, unguent, bedding, dwelling, and lighting to ascetics or brahmins.Take some woman or man who doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell.Because of undertaking such deeds, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appabhogo hoti. If, on the dissolution of the body, after death, instead of reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is poor wherever he is reborn.or if they return to the human realm, they’re poor …
Appabhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to poverty, that is to say,
na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. not to be a giver of food, drink, clothing, a vehicle, garlands, scent, unguent, bedding, dwelling, and lighting to ascetics or brahmins.
Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. ‘But here, student, some woman or man is a giver of food, drink, clothing, a vehicle, garlands, scent, unguent, bedding, dwelling, and lighting to ascetics or brahmins.But take some woman or man who does give to ascetics or brahmins …
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.Because of undertaking such deeds, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahābhogo hoti. If, on the dissolution of the body, after death, instead of reappearing in a happy destination, in the heavenly world, he comes to the human state, he is rich wherever he is reborn.or if they return to the human realm, they’re rich …
Mahābhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to riches, that is to say,
dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. to be a giver of food, drink, clothing, a vehicle, garlands, scent, unguent, bedding, dwelling, and lighting to ascetics or brahmins.
Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī—‘Here, student, some woman or man is obstinate and arrogant—Take some woman or man who is obstinate and arrogant.
abhivādetabbaṁ na abhivādeti, paccuṭṭhātabbaṁ na paccuṭṭheti, āsanārahassa na āsanaṁ deti, maggārahassa na maggaṁ deti, sakkātabbaṁ na sakkaroti, garukātabbaṁ na garukaroti, mānetabbaṁ na māneti, pūjetabbaṁ na pūjeti. he does not pay homage to one who should be paid homage, does not rise up for one for whom he should rise up, does not give a seat to one who deserves a seat, does not make way for one for whom he should make way, does not honour one who should be honoured, does not respect one who should be respected, does not esteem one who should be esteemed, does not revere one who should be revered.They don’t bow to those they should bow to. They don’t rise up for them, offer them a seat, make way for them, or honor, respect, esteem, or venerate those who are worthy of such.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell.Because of undertaking such deeds, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati nīcakulīno hoti. If, on the dissolution of the body, after death, instead of reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is low-born wherever he is reborn.or if they return to the human realm, they’re reborn in a low class family …
Nīcakulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to low birth, that is to say,
thaddho hoti atimānī; to be obstinate and arrogant;
abhivādetabbaṁ na abhivādeti, paccuṭṭhātabbaṁ na paccuṭṭheti, āsanārahassa na āsanaṁ deti, maggārahassa na maggaṁ deti, sakkātabbaṁ na sakkaroti, garukātabbaṁ na garukaroti, mānetabbaṁ na māneti, pūjetabbaṁ na pūjeti. not to pay homage to one who should be paid homage, not to rise up for one for whom he should rise up, not to give a seat to one who deserves a seat, not to make way for one for whom he should make way, not to honour one who should be honoured, not to respect one who should be respected, not to esteem one who should be esteemed, not to revere one who should be revered.
Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī; ‘But here, student, some woman or man is not obstinate, nor arrogant;But take some woman or man who is not obstinate and arrogant …
abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti. he pays homage to one who should be paid homage, rises up for one for whom he should rise up, gives a seat to one who deserves a seat, makes way for one for whom he should make way, honours one who should be honoured, respects one who should be respected, esteems one who should be esteemed, reveres one who should be revered.
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.Because of undertaking such deeds, after death they’re reborn in a heavenly realm …
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati uccākulīno hoti. If, on the dissolution of the body, after death, instead of reappearing in a happy destination, in the heavenly world, he comes to the human state, he is high-born wherever he is reborn.or if they return to the human realm, they’re reborn in an eminent family …
Uccākulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to high birth, that is to say,
atthaddho hoti anatimānī; not to be obstinate, nor arrogant;
abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti. to pay homage to one who should be paid homage, to rise up for one for whom he should rise up, to give a seat to one who deserves a seat, to make way for one for whom he should make way, to honour one who should be honoured, to respect one who should be respected, to esteem one who should be esteemed, to revere one who should be revered.
Idha, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti: ‘Here, student, some woman or man, on visiting an ascetic or a brahmin, does not ask:Take some woman or man who doesn’t approach an ascetic or brahmin to ask:
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ; “What, venerable sir, is profitable, what is unprofitable;‘Sir, what is skillful and what is unskillful?
kiṁ sāvajjaṁ, kiṁ anavajjaṁ; what is blamable, what is blameless;What is blameworthy and what is blameless?
kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ; what should be cultivated, what should not be cultivated;What should be cultivated and what should not be cultivated?
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? what, by my doing it, will be for my harm and suffering for a long time, or what, by my doing it, will be for my welfare and happiness for a long time?”What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell.Because of undertaking such deeds, after death they’re reborn in a place of loss …
No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati duppañño hoti. If, on the dissolution of the body, after death, instead of reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is stupid wherever he is reborn.or if they return to the human realm, they’re witless …
Duppaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to stupidity, that is to say,
samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti: on visiting an ascetic or a brahmin, not to ask:
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ; “What, venerable sir, is profitable, what is unprofitable;
kiṁ sāvajjaṁ, kiṁ anavajjaṁ; what is blamable, what is blameless;
kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ; what should be cultivated, what should not be cultivated;
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? what, by my doing it, will be for my harm and suffering for a long time, or what, by my doing it, will be for my welfare and happiness for a long time?”
Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti: ‘But here, student, some woman or man, on visiting an ascetic or a brahmin, asks:But take some woman or man who does approach an ascetic or brahmin to ask:
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ; “What, venerable sir, is profitable, what is unprofitable;‘Sir, what is skillful and what is unskillful?
kiṁ sāvajjaṁ, kiṁ anavajjaṁ; what is blamable, what is blameless;What is blameworthy and what is blameless?
kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ; what should be cultivated, what should not be cultivated;What should be cultivated and what should not be cultivated?
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? what, by my doing it, will be for my harm and suffering for a long time, or what, by my doing it, will be for my welfare and happiness for a long time?”What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’
So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world.Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahāpañño hoti. If, on the dissolution of the body, after death, instead of reappearing in a happy destination, in the heavenly world, he comes to the human state, he is wise wherever he is reborn.If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re very wise.
Mahāpaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This, student, is the way that leads to wisdom, that is to say,For asking questions of ascetics or brahmins is the path leading to wisdom.
samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti: on visiting an ascetic or a brahmin, to ask:
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ; “What, venerable sir, is profitable, what is unprofitable;
kiṁ sāvajjaṁ, kiṁ anavajjaṁ; what is blamable, what is blameless;
kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ; what should be cultivated, what should not be cultivated;
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? what, by my doing it, will be for my harm and suffering for a long time, or what, by my doing it, will be for my welfare and happiness for a long time?”
Iti kho, māṇava, appāyukasaṁvattanikā paṭipadā appāyukattaṁ upaneti, dīghāyukasaṁvattanikā paṭipadā dīghāyukattaṁ upaneti; ‘So, student, the way that leads to a short life makes men short-lived, the way that leads to a long life makes men long-lived;So it is the way people live that makes them how they are, whether short-lived or long-lived,
bavhābādhasaṁvattanikā paṭipadā bavhābādhattaṁ upaneti, appābādhasaṁvattanikā paṭipadā appābādhattaṁ upaneti; the way that leads to sickliness makes men sickly, the way that leads to health makes men healthy;sickly or healthy,
dubbaṇṇasaṁvattanikā paṭipadā dubbaṇṇattaṁ upaneti, pāsādikasaṁvattanikā paṭipadā pāsādikattaṁ upaneti; the way that leads to ugliness makes men ugly, the way that leads to beauty makes men beautiful;ugly or lovely,
appesakkhasaṁvattanikā paṭipadā appesakkhattaṁ upaneti, mahesakkhasaṁvattanikā paṭipadā mahesakkhattaṁ upaneti; the way that leads to insignificance makes men insignificant, the way that leads to influence makes men influential;insignificant or illustrious,
appabhogasaṁvattanikā paṭipadā appabhogattaṁ upaneti, mahābhogasaṁvattanikā paṭipadā mahābhogattaṁ upaneti; the way that leads to poverty makes men poor, the way that leads to riches makes men rich;poor or rich,
nīcakulīnasaṁvattanikā paṭipadā nīcakulīnattaṁ upaneti, uccākulīnasaṁvattanikā paṭipadā uccākulīnattaṁ upaneti; the way that leads to low birth makes men low-born, the way that leads to high birth makes men high-born;in a low class or eminent family,
duppaññasaṁvattanikā paṭipadā duppaññattaṁ upaneti, mahāpaññasaṁvattanikā paṭipadā mahāpaññattaṁ upaneti. the way that leads to stupidity makes men stupid, the way that leads to wisdom makes men wise.or witless or wise.
Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. ‘Beings, student, are owners of kammas, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place.Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
Kammaṁ satte vibhajati yadidaṁ—It is kammas that differentiate beings, that is to say,It is deeds that divide beings into
hīnappaṇītatāyā”ti. as to inferiority and superiority.’inferior and superior.”
Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: When this was said, the student Subha, Todeyya’s son, said to the Blessed One:When he had spoken, Subha said to him,
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. ‘Excellent, Master Gotama! Excellent, Master Gotama!“Excellent, worthy Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyes to see forms.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways.
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go to Master Gotama for refuge, and to the Dhamma, and to the Saṅgha of bhikkhus.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life.’From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Cūḷakammavibhaṅgasuttaṁ niṭṭhitaṁ pañcamaṁ.