Majjhima Nikāya 135

Translators: sujato

Middle Discourses 135

Cūḷakammavibhaṅgasutta

The Shorter Analysis of Deeds

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane, anāthapiṇḍikassa ārāme.
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 brahmin 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 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?
“What is the cause, Mister 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 people are seen who are short-lived and long-lived,

dissanti bavhābādhā, dissanti appābādhā;
sickly and healthy,

dissanti dubbaṇṇā, dissanti vaṇṇavanto;
ugly and beautiful,

dissanti appesakkhā, dissanti mahesakkhā;
insignificant and illustrious,

dissanti appabhogā, dissanti mahābhogā;
poor and rich,

dissanti nīcakulīnā, dissanti uccākulīnā;
from low and eminent families,

dissanti duppaññā, dissanti paññavanto.
witless and wise.

Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā”ti?
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, 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 deeds that divide beings into

hīnappaṇītatāyā”ti.
inferior and superior.”

“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi.
“I don’t understand the meaning of what Mister 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.
Mister Gotama, please teach me this matter in detail so I can understand the meaning.”

“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Well then, student, listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi.
“Yes, sir,” replied Subha.

Bhagavā etadavoca:
The Buddha said this:

“Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
“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.
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 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—
For killing living creatures is the path leading to a short lifespan.

pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.

Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
But take some woman or man who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
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 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—
For not killing living creatures is the path leading to a long lifespan.

pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Idha, māṇava, ekacco itthī vā puriso vā sattānaṁ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
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.
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.
or if they return to the human realm, they’re sickly …

Bavhābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

sattānaṁ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.

Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
But take some woman or man who does not habitually 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.
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.
or if they return to the human realm, they’re healthy …

Appābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.

Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo.
Take some woman or man who is irritable and bad-tempered.

Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.
Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness.

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti.
or if they return to the human realm, they’re ugly …

Dubbaṇṇasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

kodhano hoti upāyāsabahulo;

appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.

Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo;
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 heavily criticized, they don’t lose their temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati pāsādiko hoti.
or if they return to the human realm, they’re lovely …

Pāsādikasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

akkodhano hoti anupāyāsabahulo;

bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.

Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti;
Take some woman or man who is jealous.

paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati.
They envy, resent, and begrudge the possessions, honor, respect, reverence, homage, and veneration given to others.

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appesakkho hoti.
or if they return to the human realm, they’re insignificant …

Appesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

issāmanako hoti;

paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati.

Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti;
But take some woman or man who is not jealous …

paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati.

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahesakkho hoti.
or if they return to the human realm, they’re illustrious …

Mahesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

anissāmanako hoti;

paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati.

Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
Take some woman or man who doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting.

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appabhogo hoti.
or if they return to the human realm, they’re poor …

Appabhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.

Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
But take some woman or man who does give to ascetics or brahmins …

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahābhogo hoti.
or if they return to the human realm, they’re rich …

Mahābhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.

Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī—
Take some woman or man who is obstinate and vain.

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.
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.

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati nīcakulīno hoti.
or if they return to the human realm, they’re reborn in a low class family …

Nīcakulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

thaddho hoti atimānī;

Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī;
But take some woman or man who is not obstinate and vain …

abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti.

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati uccākulīno hoti.
or if they return to the human realm, they’re reborn in an eminent family …

Uccākulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

atthaddho hoti anatimānī;

Idha, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti:
Take some woman or man who doesn’t approach an ascetic or brahmin to ask:

‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;
‘Sir, what is skillful and what is unskillful?

kiṁ sāvajjaṁ, kiṁ anavajjaṁ;
What is blameworthy and what is blameless?

kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;
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 kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’

No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati duppañño hoti.
or if they return to the human realm, they’re witless …

Duppaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—

samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti:

‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;

kiṁ sāvajjaṁ, kiṁ anavajjaṁ;

kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;

kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?

Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti:
But take some woman or man who does approach an ascetic or brahmin to ask:

‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;
‘Sir, what is skillful and what is unskillful?

kiṁ sāvajjaṁ, kiṁ anavajjaṁ;
What is blameworthy and what is blameless?

kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;
What should be cultivated and what should not be cultivated?

No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahāpañño hoti.
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—
For asking questions of ascetics or brahmins is the path leading to wisdom.

samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti:

‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;

kiṁ sāvajjaṁ, kiṁ anavajjaṁ;

kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;

kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?

Iti kho, māṇava, appāyukasaṁvattanikā paṭipadā appāyukattaṁ upaneti, dīghāyukasaṁvattanikā paṭipadā dīghāyukattaṁ upaneti;
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;
sickly or healthy,

dubbaṇṇasaṁvattanikā paṭipadā dubbaṇṇattaṁ upaneti, pāsādikasaṁvattanikā paṭipadā pāsādikattaṁ upaneti;
ugly or lovely,

appesakkhasaṁvattanikā paṭipadā appesakkhattaṁ upaneti, mahesakkhasaṁvattanikā paṭipadā mahesakkhattaṁ upaneti;
insignificant or illustrious,

appabhogasaṁvattanikā paṭipadā appabhogattaṁ upaneti, mahābhogasaṁvattanikā paṭipadā mahābhogattaṁ upaneti;
poor or rich,

nīcakulīnasaṁvattanikā paṭipadā nīcakulīnattaṁ upaneti, uccākulīnasaṁvattanikā paṭipadā uccākulīnattaṁ upaneti;
in a low class or eminent family,

duppaññasaṁvattanikā paṭipadā duppaññattaṁ upaneti, mahāpaññasaṁvattanikā paṭipadā mahāpaññattaṁ upaneti.
or witless or wise.

Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.
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 deeds that divide beings into

hīnappaṇītatāyā”ti.
inferior and superior.”

Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca:
When he had spoken, Subha said to him,

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, Mister 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.
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, Mister Gotama has made the Teaching clear in many ways.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.”

Cūḷakammavibhaṅgasuttaṁ niṭṭhitaṁ pañcamaṁ.