The Shorter Analysis of Deeds · Translation: Bhikkhu Sujato, SuttaCentral
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thusEvaṁ
by meme
heard —sutaṁ—
oneekaṁ
timesamayaṁ
the Buddhabhagavā
at Sāvatthīsāvatthiyaṁ
was stayingviharati
in Jeta's Grove,jetavane,
of Anāthapiṇḍikaanāthapiṇḍikassa
monastery.ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
thenAtha
indeedkho
Subhasubho
studentmāṇavo
Todeyya's sontodeyyaputto
whereyena
the Blessed Onebhagavā
there he approachedtenupasaṅkami;
having approachedupasaṅkamitvā
with the Blessed Onebhagavatā
togethersaddhiṁ
exchanged greetingssammodi.
greetingSammodanīyaṁ
conversationkathaṁ
politesāraṇīyaṁ
having concludedvītisāretvā
to one sideekamantaṁ
sat downnisīdi.
to one sideEkamantaṁ
seatednisinno
indeedkho
Subhasubho
studentmāṇavo
Todeyya's sontodeyyaputto
to the Blessed Onebhagavantaṁ
said thisetadavoca:
Then the student Subha, Todeyya’s son, approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
what“Ko
indeednu
trulykho,
worthybho
Gotamagotama,
causehetu
whatko
reasonpaccayo
because of whichyena
human + indeedmanussānaṁyeva
beingsataṁ
human·beingmanussabhūtānaṁ
are seendissanti
inferior + superiorityhīnappaṇītatā?
are seenDissanti
forhi,
worthybho
Gotamagotama,
peoplemanussā
short-livedappāyukā,
are seendissanti
long-liveddīghāyukā;
are seendissanti
sicklybavhābādhā,
are seendissanti
healthyappābādhā;
are seendissanti
uglydubbaṇṇā,
are seendissanti
beautifulvaṇṇavanto;
are seendissanti
insignificantappesakkhā,
are seendissanti
illustriousmahesakkhā;
are seendissanti
poorappabhogā,
are seendissanti
richmahābhogā;
are seendissanti
from low familiesnīcakulīnā,
are seendissanti
from eminent familiesuccākulīnā;
are seendissanti
witlessduppaññā,
are seendissanti
wisepaññavanto.
whatKo
indeednu
trulykho,
worthybho
Gotamagotama,
causehetu
whatko
reasonpaccayo
because of whichyena
human + indeedmanussānaṁyeva
beingsataṁ
who are human beingsmanussabhūtānaṁ
are seendissanti
inferior + superiorityhīnappaṇītatā”ti?
“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? For people are seen who are short-lived and long-lived, sickly and healthy, ugly and beautiful, insignificant and illustrious, poor and rich, from low and eminent families, witless and wise. What is the reason why even among those who are human beings some are seen to be inferior and superior?”
owners of deeds“Kammassakā,
studentmāṇava,
beingssattā
deed·heirkammadāyādā
deed·wombkammayonī
deed·relativekammabandhū
deeds as refugekammappaṭisaraṇā.
deedKammaṁ
beingssatte
apart·dividevibhajati
that isyadidaṁ—
into inferiority and superiorityhīnappaṇītatāyā”ti.
quotation marker“Na
indeedkho
Iahaṁ
of thisimassa
worthybhoto
Gotamagotamassa
together·speaksaṅkhittena
spokenbhāsitassa
in detailvitthārena
meaningatthaṁ
not·divideavibhattassa
in detailvitthārena
meaningatthaṁ
understandājānāmi.
pleaseSādhu
meme
worthybhavaṁ
Gotamagotamo
sotathā
teachingdhammaṁ
let him teachdesetu
so thatyathā
Iahaṁ
of thisimassa
worthybhoto
Gotamagotamassa
together·speaksaṅkhittena
spokenbhāsitassa
in detailvitthārena
meaningatthaṁ
not·divideavibhattassa
in detailvitthārena
meaningatthaṁ
may I understandājāneyyan”ti.
then“Tena
indeedhi,
studentmāṇava,
listensuṇāhi,
wellsādhukaṁ
mindmanasi
applykarohi;
I will speakbhāsissāmī”ti.
yes“Evaṁ,
worthy sirbho”ti
indeedkho
Subhasubho
studentmāṇavo
Todeyya·sontodeyyaputto
to the Blessed Onebhagavato
repliedpaccassosi.
the Blessed OneBhagavā
spoke thisetadavoca:
“Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. It is deeds that divide beings into inferior and superior.” “I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details. Worthy Gotama, please teach me this matter in detail so I can understand the meaning.” “Well then, student, listen and apply your mind well, I will speak.” “Yes, worthy sir,” replied Subha. The Buddha said this:
here“Idha,
young brahminmāṇava,
some personekacco
womanitthī
orvā
manpuriso
orvā
one who kills living creaturespāṇātipātī
ishoti
violentluddo
blood·handedlohitapāṇi
a hardened killerhatapahate
settledniviṭṭho
mercilessadayāpanno
toward living beingspāṇabhūtesu.
theySo
by thattena
deedkammena
thusevaṁ
completedsamattena
thusevaṁ
undertakensamādinnena
of the bodykāyassa
breaking upbhedā
afterparaṁ
deathmaraṇā
a place of lossapāyaṁ
a bad placeduggatiṁ
the underworldvinipātaṁ
hellnirayaṁ
is rebornupapajjati.
if notNo
ifce
of the bodykāyassa
breaking upbhedā
afterparaṁ
deathmaraṇā
a place of lossapāyaṁ
a bad placeduggatiṁ
the underworldvinipātaṁ
hellnirayaṁ
is rebornupapajjati,
ifsace
human existencemanussattaṁ
comesāgacchati
whereveryattha
whereveryattha
back·is bornpaccājāyati
short-livedappāyuko
ishoti.
leading to a short lifespanAppāyukasaṁvattanikā
thisesā,
young brahminmāṇava,
pathpaṭipadā
that isyadidaṁ—
one who kills living creaturespāṇātipātī
ishoti
violentluddo
blood·handedlohitapāṇi
a hardened killerhatapahate
settledniviṭṭho
mercilessadayāpanno
toward living beingspāṇabhūtesu.
“Take some woman or man who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. 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. 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. For killing living creatures is the path leading to a short lifespan.
hereIdha
butpana,
young manmāṇava,
someekacco
womanitthī
orvā
manpuriso
orvā
killing living creaturespāṇātipātaṁ
having given uppahāya
from killing living creaturespāṇātipātā
against·abstainingpaṭivirato
ishoti
laid down·rodnihitadaṇḍo
having laid down the swordnihitasattho,
scrupulouslajjī
kinddayāpanno
full of sympathy for all living beingssabbapāṇabhūtahitānukampī
livesviharati.
theySo
by thattena
deedkammena
thusevaṁ
undertakensamattena
thusevaṁ
undertakensamādinnena
of the bodykāyassa
breaking upbhedā
afterparaṁ
deathmaraṇā
a good placesugatiṁ
a heavenly realmsaggaṁ
a worldlokaṁ
is rebornupapajjati.
ifNo
notce
of the bodykāyassa
breaking upbhedā
afterparaṁ
deathmaraṇā
a good placesugatiṁ
a heavenly realmsaggaṁ
a worldlokaṁ
is rebornupapajjati,
ifsace
human·statemanussattaṁ
comes toāgacchati
whereveryattha
whereveryattha
back·be bornpaccājāyati
long-liveddīghāyuko
ishoti.
leading to a long lifespanDīghāyukasaṁvattanikā
thisesā,
young manmāṇava,
pathpaṭipadā
that is to sayyadidaṁ—
killing living creaturespāṇātipātaṁ
having given uppahāya
from killing living creaturespāṇātipātā
against·abstainingpaṭivirato
ishoti
laid down·rodnihitadaṇḍo
having laid down the swordnihitasattho,
scrupulouslajjī
kinddayāpanno
full of sympathy for all living beingssabbapāṇabhūtahitānukampī
livesviharati.
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. Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re long-lived. For not killing living creatures is the path leading to a long lifespan.
hereIdha,
studentmāṇava,
someekacco
womanitthī
orvā
manpuriso
orvā
of living creaturessattānaṁ
hurting·habituallyviheṭhakajātiko
ishoti,
with a fistpāṇinā
orvā
with a stoneleḍḍunā
orvā
with a roddaṇḍena
orvā
with a swordsatthena
or.vā.
theySo
by thattena
deedkammena
thusevaṁ
together·undertakensamattena
thusevaṁ
together·undertakensamādinnena
of the bodykāyassa
after breakupbhedā
afterparaṁ
deathmaraṇā
to a place of lossapāyaṁ
to a bad destinationduggatiṁ
to ruinvinipātaṁ
to hellnirayaṁ
is rebornupapajjati.
if notNo
ifce
of the bodykāyassa
after breakupbhedā
afterparaṁ
deathmaraṇā
to a place of lossapāyaṁ
to a bad destinationduggatiṁ
to ruinvinipātaṁ
to hellnirayaṁ
near·is rebornupapajjati,
ifsace
to human existencemanussattaṁ
to·goesāgacchati
whereveryattha
whereveryattha
back·is bornpaccājāyati
sicklybavhābādho
is.hoti.
sickliness·leading toBavhābādhasaṁvattanikā
thisesā,
student,māṇava,
practicepaṭipadā
that is—yadidaṁ—
of living creaturessattānaṁ
hurting·habituallyviheṭhakajātiko
ishoti
with a fistpāṇinā
orvā
with a stoneleḍḍunā
orvā
with a roddaṇḍena
orvā
with a swordsatthena
or.vā.
Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword. Because of undertaking such deeds, after death they’re reborn in a place of loss … or if they return to the human realm, they’re sickly …
hereIdha
butpana,
young brahminmāṇava,
someekacco
womanitthī
orvā
manpuriso
orvā
toward beingssattānaṁ
of non-harming natureaviheṭhakajātiko
ishoti
with fistpāṇinā
orvā
with stoneleḍḍunā
orvā
with roddaṇḍena
orvā
with swordsatthena
orvā.
heSo
by thattena
deedkammena
thusevaṁ
completedsamattena
thusevaṁ
undertakensamādinnena
of bodykāyassa
from breaking upbhedā
afterparaṁ
dyingmaraṇā
to good destinationsugatiṁ
to heavensaggaṁ
worldlokaṁ
is rebornupapajjati.
if notNo
ifce
of bodykāyassa
from breaking upbhedā
afterparaṁ
dyingmaraṇā
to good destinationsugatiṁ
to heavensaggaṁ
worldlokaṁ
is rebornupapajjati,
ifsace
human statemanussattaṁ
comes toāgacchati
whereveryattha
whereveryattha
is rebornpaccājāyati
free from illnessappābādho
ishoti.
conducive to healthAppābādhasaṁvattanikā
thisesā,
young brahminmāṇava,
practicepaṭipadā
that isyadidaṁ—
toward beingssattānaṁ
of non-harming natureaviheṭhakajātiko
ishoti
with fistpāṇinā
orvā
with stoneleḍḍunā
orvā
with roddaṇḍena
orvā
with swordsatthena
orvā.
But take some woman or man who would never hurt living creatures with a fist, stone, rod, or sword. Because of undertaking such deeds, after death they’re reborn in a heavenly realm … or if they return to the human realm, they’re healthy …
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