Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane, anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Atha kho subho māṇavo todeyyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca:
Then the young brahmin Subha, son of Todeyya, approached the Blessed One. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat down to one side. As he was seated to one side, the young brahmin Subha, son of Todeyya, said this to the Blessed One:
“Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā? Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā; dissanti bavhābādhā, dissanti appābādhā; dissanti dubbaṇṇā, dissanti vaṇṇavanto; dissanti appesakkhā, dissanti mahesakkhā; dissanti appabhogā, dissanti mahābhogā; dissanti nīcakulīnā, dissanti uccākulīnā; dissanti duppaññā, dissanti paññavanto. Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā”ti?
“What is the cause, sir Gotama, what is the condition, due to which, among human beings, there is seen such disparity and inequality? For, sir Gotama, some human beings can be seen who are short-lived, and others who are long-lived; some can be seen who are frequently ill, and others who are seldom sick; some who are unattractive, and others who are graceful; some of little influence, and others of great influence; some of little wealth, and others of great wealth; some of low birth, and others of high birth; some who are undiscerning, and others who are wise. What, sir Gotama, is the cause, what is the condition, due to which, among human beings, there is seen such disparity and inequality?”
“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṁ satte vibhajati yadidaṁ—hīnappaṇītatāyā”ti.
“All beings are owners of their actions, young man, heirs to their actions; born from their actions, related to their actions, and have actions as their refuge. It is action that distinguishes beings—that is, by way of their disparity and inequality.”
“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti.
“I do not understand in detail, sir Gotama, the meaning of this statement, which was spoken in brief, without being analyzed in detail. It would be good, sir Gotama, if you would teach the Dhamma in such a way that I might understand the detailed meaning of this statement which was spoken in brief, without being analyzed in detail.”
“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Then, young man, listen to this and pay close attention; I will speak.”
“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” said the young brahmin Subha, son of Todeyya, to the Blessed One. The Blessed One said this:
“Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appāyuko hoti. Appāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
“Here, young man, a certain woman or man kills living beings; they are cruel, bloody-handed, entrenched in violence and killing, and without mercy for living beings. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. If, however, upon the breaking up of the body after death, they are not reborn in a state of loss, in a bad destination, in the realm of downfall, in hell, but instead they return to the human state, then wherever they are reborn, they are short-lived. This, young man, is the way that leads to a short life: namely, killing living beings, being cruel, bloody-handed, entrenched in violence and killing, and being without mercy for living beings.
Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dīghāyuko hoti. Dīghāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
But here, young man, a certain woman or man, having abandoned the killing of living beings, abstains from killing living beings. They have laid down rod and weapon; they are conscientious and compassionate, and dwell with sympathy for the welfare of all living beings. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a good destination, in a heavenly world. If, however, upon the breaking up of the body after death, they are not reborn in a good destination, in a heavenly world, but instead they return to the human state, then wherever they are reborn, they are long-lived. This, young man, is the way that leads to a long life: namely, abstaining from killing living beings, having laid down rod and weapon, being conscientious and compassionate, and dwelling with sympathy 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. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati bavhābādho hoti. Bavhābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—sattānaṁ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
Here, young man, a certain woman or man is accustomed to injuring beings, either with the hand, with a stone, with a stick, or with a weapon. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. If, however, upon the breaking up of the body after death, they are not reborn in a state of loss, in a bad destination, in the realm of downfall, in hell, but instead they return to the human state, then wherever they are reborn, they are frequently ill. This, young man, is the way that leads to frequent illness: namely, injuring beings, either with the hand, with a stone, with a stick, or with a weapon.
Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appābādho hoti. Appābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.
But here, young man, a certain woman or man is accustomed to not injuring beings, either with the hand, with a stone, with a stick, or with a weapon. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a good destination, in a heavenly world. If, however, upon the breaking up of the body after death, they are not reborn in a good destination, in a heavenly world, but instead they return to the human state, then wherever they are reborn, they are seldom sick. This, young man, is the way that leads to being seldom sick: namely, not injuring beings, either with the hand, with a stone, with a stick, or with a weapon.
Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo. Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti. Dubbaṇṇasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—kodhano hoti upāyāsabahulo; appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.
Here, young man, a certain woman or man is irritable and very afflicted. Even when spoken to only slightly, they lose their temper, become agitated, hostile, and stubborn; they reveal their anger, aversion, and indignation. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. If, however, upon the breaking up of the body after death, they are not reborn in a state of loss, in a bad destination, in the realm of downfall, in hell, but instead they return to the human state, then wherever they are reborn, they are unattractive. This, young man, is the way that leads to being unattractive: namely, being irritable and very afflicted; even when spoken to only slightly, losing temper, becoming agitated, hostile, and stubborn; and revealing anger, aversion, and indignation.
Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati pāsādiko hoti. Pāsādikasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—akkodhano hoti anupāyāsabahulo; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.
But here, young man, a certain woman or man is not irritable and unafflicted most of the time. Even when spoken to harshly, they do not lose their temper, do not become agitated, hostile, or stubborn; they do not reveal their anger, aversion, or indignation. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a good destination, in a heavenly world. If, however, upon the breaking up of the body after death, they are not reborn in a good destination, in a heavenly world, but instead they return to the human state, then wherever they are reborn, they are graceful. This, young man, is the way that leads to being graceful: namely, not being irritable and not very afflicted; even when spoken to harshly, not losing temper, not becoming agitated, hostile, or stubborn; and not revealing anger, aversion, or indignation.
Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appesakkho hoti. Appesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—issāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati.
Here, young man, a certain woman or man is envious. They envy, resent, and begrudge the acquisitions, respect, honor, esteem, reverence and adoration received by another. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. If, however, upon the breaking up of the body after death, they are not reborn in a state of loss, in a bad destination, in the realm of downfall, in hell, but instead they return to the human state, then wherever they are reborn, they are of little influence. This, young man, is the way that leads to being of little influence: namely, being envious; envying, resenting, and begrudging the acquisitions, respect, honor, esteem, reverence and adoration received by another.
Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahesakkho hoti. Mahesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati.
But here, young man, a certain woman or man is not envious. They do not envy, resent, or begrudge the acquisitions, respect, honor, esteem, reverence and adoration received by another. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a good destination, in a heavenly world. If, however, upon the breaking up of the body after death, they are not reborn in a good destination, in a heavenly world, but instead they return to the human state, then wherever they are reborn, they are of great influence. This, young man, is the way that leads to being of great influence: namely, not being envious; not envying, resenting, or begrudging the acquisitions, respect, honor, esteem, reverence and adoration received by another.
Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appabhogo hoti. Appabhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
Here, young man, a certain woman or man is not a giver of food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting to ascetics or brahmins. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. If, however, upon the breaking up of the body after death, they are not reborn in a state of loss, in a bad destination, in the realm of downfall, in hell, but instead they return to the human state, then wherever they are reborn, they have little wealth. This, young man, is the way that leads to being of little wealth: namely, not being a giver of food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, 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. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahābhogo hoti. Mahābhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.
But here, young man, a certain woman or man is a giver of food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting to ascetics or brahmins. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a good destination, in a heavenly world. If, however, upon the breaking up of the body after death, they are not reborn in a good destination, in a heavenly world, but instead they return to the human state, then wherever they are reborn, they have great wealth. This, young man, is the way that leads to having great wealth: namely, being a giver of food, drink, clothing, vehicle, garlands, fragrances, and ointments, bedding, lodging, and lighting to ascetics or brahmins.
Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī—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. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati nīcakulīno hoti. Nīcakulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—thaddho hoti atimānī; 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.
Here, young man, a certain woman or man is stiff and arrogant: they do not pay respects to one who should be paid respect; they do not stand up for one who deserves standing up for; they do not offer a seat to one who is worthy of a seat; they do not make way for one who should be given right of way; they do not honor one who should be honored; they do not esteem one who is worthy of esteem; they do not revere one who is worthy of reverence; they do not venerate one who is worthy of veneration. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. If, however, upon the breaking up of the body after death, they are not reborn in a state of loss, in a bad destination, in the realm of downfall, in hell, but instead they return to the human state, then wherever they are reborn, they are of low birth. This, young man, is the way that leads to being of low birth: namely, being stiff and arrogant; not paying respects to one who should be paid respect; not standing up for one who deserves standing up for; not offering a seat to one who is worthy of a seat; not making way for one who should be given right of way; not honoring one who should be honored; not esteeming one who is worthy of esteem; not revering one who is worthy of reverence; and not venerating one who is worthy of veneration.
Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī; abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati uccākulīno hoti. Uccākulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—atthaddho hoti anatimānī; abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti.
But here, young man, a certain woman or man is not stiff nor arrogant: they pay respects to one who should be paid respect; they stand up for one who deserves standing up for; they offer a seat for one who is worthy of a seat; they make way for one who should be given right of way; they honor one who should be honored; they esteem one who is worthy of esteem; they revere one who is worthy of reverence; they venerate one who is worthy of veneration. Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a good destination, in a heavenly world. If, however, upon the breaking up of the body after death, they are not reborn in a good destination, in a heavenly world, but instead they return to the human state, then wherever they are reborn, they are of high birth. This, young man, is the way that leads to being of high birth: namely, not being stiff and not being arrogant; paying respects to one who should be paid respect; standing up for one who deserves standing up for; offering a seat to one who is worthy of a seat; making way for one who should be given right of way; honoring one who should be honored; esteeming one who is worthy of esteem; revering one who is worthy of reverence; and venerating one who is worthy of veneration.
Idha, māṇava, ekacco itthī vā puriso vā 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? So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati duppañño hoti. 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?
Here, young man, a certain woman or man does not approach an ascetic or brahmin and ask questions: ‘What, venerable sir, is wholesome? What is unwholesome? What is objectionable? What is blameless? What should be practiced? What should not be practiced? What kind of action will lead to my harm and suffering for a long time? What kind of action will lead to my welfare and happiness for a long time?’ Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a state of loss, in a bad destination, in a realm of downfall, in hell. If, however, upon the breaking up of the body after death, they are not reborn in a state of loss, in a bad destination, in the realm of downfall, in hell, but instead they return to the human state, then wherever they are reborn, they are undiscerning. This, young man, is the way that leads to being undiscerning: namely, not approaching an ascetic or brahmin and asking questions: ‘What, venerable sir, is wholesome? What is unwholesome? What is objectionable? What is blameless? What should be practiced? What should not be practiced? What kind of action will lead to my harm and suffering for a long time? What kind of action will lead to my welfare and happiness for a long time?’
Idha pana, māṇava, ekacco itthī vā puriso vā 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? So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahāpañño hoti. Mahāpaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—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?
But here, young man, a certain woman or man does approach an ascetic or brahmin and ask questions: ‘What, venerable sir, is wholesome? What is unwholesome? What is objectionable? What is blameless? What should be practiced? What should not be practiced? What kind of action will lead to my harm and suffering for a long time? What kind of action will lead to my welfare and happiness for a long time?’ Through that action, thus adopted and undertaken, upon the breaking up of the body after death, they are reborn in a good destination, in a heavenly world. If, however, upon the breaking up of the body after death, they are not reborn in a good destination, in a heavenly world, but instead they return to the human state, then wherever they are reborn, they are of great wisdom. This, young man, is the way that leads to being of great wisdom: namely, approaching an ascetic or brahmin and asking questions: ‘What, venerable sir, is wholesome? What is unwholesome? What is objectionable? What is blameless? What should be practiced? What should not be practiced? What kind of action will lead to my harm and suffering for a long time? What kind of action will lead to my welfare and happiness for a long time?’
Iti kho, māṇava, appāyukasaṁvattanikā paṭipadā appāyukattaṁ upaneti, dīghāyukasaṁvattanikā paṭipadā dīghāyukattaṁ upaneti; bavhābādhasaṁvattanikā paṭipadā bavhābādhattaṁ upaneti, appābādhasaṁvattanikā paṭipadā appābādhattaṁ upaneti; dubbaṇṇasaṁvattanikā paṭipadā dubbaṇṇattaṁ upaneti, pāsādikasaṁvattanikā paṭipadā pāsādikattaṁ upaneti; appesakkhasaṁvattanikā paṭipadā appesakkhattaṁ upaneti, mahesakkhasaṁvattanikā paṭipadā mahesakkhattaṁ upaneti; appabhogasaṁvattanikā paṭipadā appabhogattaṁ upaneti, mahābhogasaṁvattanikā paṭipadā mahābhogattaṁ upaneti; nīcakulīnasaṁvattanikā paṭipadā nīcakulīnattaṁ upaneti, uccākulīnasaṁvattanikā paṭipadā uccākulīnattaṁ upaneti; duppaññasaṁvattanikā paṭipadā duppaññattaṁ upaneti, mahāpaññasaṁvattanikā paṭipadā mahāpaññattaṁ upaneti.
Thus, young man, the way that leads to short life brings about short life, the way that leads to long life brings about long life; the way that leads to being frequently ill brings about frequent illness, the way that leads to being seldom sick brings about good health; the way that leads to being unattractive brings about unattractiveness, the way that leads to being graceful brings about gracefulness; the way that leads to being of little influence brings about little influence, the way that leads to being of great influence brings about great influence; the way that leads to little wealth brings about little wealth, the way that leads to great wealth brings about great wealth; the way that leads to low birth brings about low birth, the way that leads to high birth brings about high birth; the way that leads to being undiscerning brings about being undiscerning, the way that leads to great wisdom brings about being of great wisdom.
Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṁ satte vibhajati yadidaṁ—hīnappaṇītatāyā”ti.
All beings are owners of their actions, young man, heirs to their actions; born from their actions, related to their actions, and have actions as their refuge. It is action that distinguishes beings—that is, by way of their disparity and inequality.”
Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When this was said, the young brahmin Subha, son of Todeyya, said this to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, reveal what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the Dhamma has been explained by you in many ways. I go for refuge to the venerable Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May sir Gotama remember me as a lay follower who, from this day forward, has gone for refuge from today onward for life.”