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Majjhima Nikāya 135

Cūḷakammavibhaṅgasutta

The Shorter Analysis of Deeds · Translation: Bhikkhu Sujato, SuttaCentral

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hereIdha, young brahminmāṇava, someekacco womanitthī orvā manpuriso orvā obstinatethaddho ishoti arrogantatimānī—
one to be bowed toabhivādetabbaṁ notna bows toabhivādeti, one to be risen forpaccuṭṭhātabbaṁ notna rises forpaccuṭṭheti, to one worthy of a seatāsanārahassa notna a seatāsanaṁ givesdeti, to one worthy of waymaggārahassa notna waymaggaṁ givesdeti, one to be honoredsakkātabbaṁ notna honorssakkaroti, one to be respectedgarukātabbaṁ notna respectsgarukaroti, one to be esteemedmānetabbaṁ notna esteemsmāneti, one to be veneratedpūjetabbaṁ notna veneratespūjeti.
theySo by thattena by deedkammena soevaṁ completedsamattena soevaṁ undertakensamādinnena of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā to a place of lossapāyaṁ to a bad destinationduggatiṁ to ruinvinipātaṁ to hellnirayaṁ is rebornupapajjati.
if notNo ifce of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā to a place of lossapāyaṁ to a bad destinationduggatiṁ to ruinvinipātaṁ to hellnirayaṁ is rebornupapajjati, ifsace to the human realmmanussattaṁ comesāgacchati whereveryattha whereveryattha is rebornpaccājāyati in a low-class familynīcakulīno ishoti.
leading to low-class familyNīcakulīnasaṁvattanikā thisesā, young brahminmāṇava, practicepaṭipadā that isyadidaṁ—
obstinatethaddho ishoti arrogantatimānī;

Take some woman or man who is obstinate and arrogant. 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. 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 reborn in a low class family …

one to be salutedabhivādetabbaṁ notna salutesabhivādeti, one to be risen forpaccuṭṭhātabbaṁ notna rises forpaccuṭṭheti, to one deserving a seatāsanārahassa notna a seatāsanaṁ givesdeti, to one deserving a pathmaggārahassa notna a pathmaggaṁ givesdeti, one to be honouredsakkātabbaṁ notna honourssakkaroti, one to be respectedgarukātabbaṁ notna respectsgarukaroti, one to be reveredmānetabbaṁ notna reveresmāneti, one to be veneratedpūjetabbaṁ notna veneratespūjeti.

He does not salute one who should be saluted, does not rise for one for whom one should rise, does not give a seat to one deserving a seat, does not give way to one deserving a way, does not honour one who should be honoured, does not respect one who should be respected, does not revere one who should be revered, does not venerate one who should be venerated.

hereIdha butpana, young manmāṇava, someekacco womanitthī orvā manpuriso orvā not obstinateatthaddho ishoti not arrogantanatimānī;
one worthy of greetingabhivādetabbaṁ greetsabhivādeti, one worthy of rising forpaccuṭṭhātabbaṁ rises forpaccuṭṭheti, to one deserving a seatāsanārahassa a seatāsanaṁ givesdeti, to one deserving the roadmaggārahassa the roadmaggaṁ givesdeti, one worthy of honorsakkātabbaṁ honorssakkaroti, one worthy of respectgarukātabbaṁ respectsgarukaroti, one worthy of esteemmānetabbaṁ esteemsmāneti, one worthy of venerationpūjetabbaṁ veneratespūjeti.
heSo by thattena deedkammena thusevaṁ undertakensamattena thusevaṁ taken upsamādinnena of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā a good destinationsugatiṁ heavenlysaggaṁ worldlokaṁ is rebornupapajjati.
if notNo ifce of the bodykāyassa after breaking upbhedā afterparaṁ deathmaraṇā a good destinationsugatiṁ heavenlysaggaṁ worldlokaṁ is rebornupapajjati, ifsace human existencemanussattaṁ comes toāgacchati whereveryattha whereveryattha is rebornpaccājāyati in an eminent familyuccākulīno ishoti.
leading to an eminent familyUccākulīnasaṁvattanikā thisesā, young manmāṇava, practicepaṭipadā that is to sayyadidaṁ—
not obstinateatthaddho ishoti not arrogantanatimānī;
one worthy of greetingabhivādetabbaṁ greetsabhivādeti, one worthy of rising forpaccuṭṭhātabbaṁ rises forpaccuṭṭheti, to one deserving a seatāsanārahassa a seatāsanaṁ givesdeti, to one deserving the roadmaggārahassa the roadmaggaṁ givesdeti, one worthy of honorsakkātabbaṁ honorssakkaroti, one worthy of respectgarukātabbaṁ respectsgarukaroti, one worthy of esteemmānetabbaṁ esteemsmāneti, one worthy of venerationpūjetabbaṁ veneratespūjeti.

But take some woman or man who is not obstinate and arrogant … Because of undertaking such deeds, after death they’re reborn in a heavenly realm … or if they return to the human realm, they’re reborn in an eminent family …

hereIdha, studentmāṇava, someekacco womanitthī orvā manpuriso orvā asceticsamaṇaṁ orvā brahminbrāhmaṇaṁ orvā having approachedupasaṅkamitvā notna questionerparipucchitā ishoti:
'what,‘kiṁ, sir,bhante, skillful,kusalaṁ, whatkiṁ unskillful;akusalaṁ;
whatkiṁ blameworthy,sāvajjaṁ, whatkiṁ blameless;anavajjaṁ;
whatkiṁ to be cultivated,sevitabbaṁ, whatkiṁ notna to be cultivated;sevitabbaṁ;
whatkiṁ for meme being donekarīyamānaṁ for a long timedīgharattaṁ to harmahitāya to sufferingdukkhāya is,hoti, whatkiṁ orvā thenpana for meme being donekarīyamānaṁ for a long timedīgharattaṁ to welfarehitāya to happinesssukhāya is?'hotī’ti?
heSo by thattena by deedkammena thusevaṁ completedsamattena thusevaṁ undertakensamādinnena of the bodykāyassa after breakupbhedā afterparaṁ after deathmaraṇā to a place of lossapāyaṁ to a bad destinationduggatiṁ to ruinvinipātaṁ to hellnirayaṁ is reborn.upapajjati.
if notNo ifce of the bodykāyassa after breakupbhedā afterparaṁ after deathmaraṇā to a place of lossapāyaṁ to a bad destinationduggatiṁ to ruinvinipātaṁ to hellnirayaṁ is reborn,upapajjati, ifsace human existencemanussattaṁ comesāgacchati whereveryattha whereveryattha is rebornpaccājāyati witlessduppañño is.hoti.
conducive to witlessnessDuppaññasaṁvattanikā this,esā, student,māṇava, practicepaṭipadā that is,yadidaṁ—
asceticsamaṇaṁ orvā brahminbrāhmaṇaṁ orvā having approachedupasaṅkamitvā notna questionerparipucchitā is:hoti:
'what,‘kiṁ, sir,bhante, skillful,kusalaṁ, whatkiṁ unskillful;akusalaṁ;

Take some woman or man who doesn’t approach an ascetic or brahmin to ask: ‘Sir, what is skillful and what is unskillful? What is blameworthy and what is blameless? What should be cultivated and what should not be cultivated? 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?’ 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 witless …

whatkiṁ blameworthysāvajjaṁ, whatkiṁ blamelessanavajjaṁ;
whatkiṁ to be cultivatedsevitabbaṁ, whatkiṁ notna to be cultivatedsevitabbaṁ;
whatkiṁ by meme being donekarīyamānaṁ for a long timedīgharattaṁ to harmahitāya to sufferingdukkhāya ishoti, whatkiṁ orvā thenpana by meme being donekarīyamānaṁ for a long timedīgharattaṁ to welfarehitāya to happinesssukhāya ishotī’ti?

What is blameworthy, what is blameless; what is to be cultivated, what is not to be cultivated; what, when I do it, leads for a long time to harm and suffering, or what, when I do it, leads for a long time to welfare and happiness?

hereIdha thenpana, young manmāṇava, someekacco womanitthī orvā manpuriso orvā asceticsamaṇaṁ orvā brahminbrāhmaṇaṁ orvā having approachedupasaṅkamitvā questionerparipucchitā ishoti:
what‘kiṁ, sirbhante, skillfulkusalaṁ, whatkiṁ unskillfulakusalaṁ;
whatkiṁ blameworthysāvajjaṁ, whatkiṁ blamelessanavajjaṁ;
whatkiṁ should be cultivatedsevitabbaṁ, whatkiṁ notna should be cultivatedsevitabbaṁ;
whatkiṁ myme being donekarīyamānaṁ for a long timedīgharattaṁ to harmahitāya to sufferingdukkhāya it ishoti, whatkiṁ orvā thenpana myme being donekarīyamānaṁ for a long timedīgharattaṁ to welfarehitāya to happinesssukhāya is ithotī’ti?
heSo by thattena by deedkammena thusevaṁ undertakensamattena thusevaṁ undertakensamādinnena of the bodykāyassa from breaking upbhedā afterparaṁ from deathmaraṇā to a good placesugatiṁ heavenlysaggaṁ realmlokaṁ is rebornupapajjati.
if notNo ifce of the bodykāyassa from breaking upbhedā afterparaṁ from deathmaraṇā to a good placesugatiṁ heavenlysaggaṁ realmlokaṁ is rebornupapajjati, ifsace human existencemanussattaṁ comesāgacchati whereveryattha whereveryattha is rebornpaccājāyati very wisemahāpañño ishoti.
leading to great wisdomMahāpaññasaṁvattanikā thisesā, young manmāṇava, practicepaṭipadā that isyadidaṁ—
asceticsamaṇaṁ orvā brahminbrāhmaṇaṁ orvā having approachedupasaṅkamitvā questionerparipucchitā ishoti:
what‘kiṁ, sirbhante, skillfulkusalaṁ, whatkiṁ unskillfulakusalaṁ;
whatkiṁ blameworthysāvajjaṁ, whatkiṁ blamelessanavajjaṁ;

But take some woman or man who does approach an ascetic or brahmin to ask: ‘Sir, what is skillful and what is unskillful? What is blameworthy and what is blameless? What should be cultivated and what should not be cultivated? 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?’ 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 very wise. For asking questions of ascetics or brahmins is the path leading to wisdom.

whatkiṁ should be cultivatedsevitabbaṁ, whatkiṁ notna should be cultivatedsevitabbaṁ;
whatkiṁ by meme being donekarīyamānaṁ for a long timedīgharattaṁ to harmahitāya to sufferingdukkhāya leadshoti, whatkiṁ orvā indeedpana by meme being donekarīyamānaṁ for a long timedīgharattaṁ to benefithitāya to happinesssukhāya leadshotī’ti?

What should be cultivated, what should not be cultivated? What, when done by me, leads for a long time to harm and suffering? Or what, when done by me, leads for a long time to benefit and happiness?

thusIti indeedkho, young brahminmāṇava, conducive to a short lifeappāyukasaṁvattanikā way of practicepaṭipadā short life-spanappāyukattaṁ leads toupaneti, conducive to a long lifedīghāyukasaṁvattanikā way of practicepaṭipadā long life-spandīghāyukattaṁ leads toupaneti;
conducive to much illnessbavhābādhasaṁvattanikā way of practicepaṭipadā much illnessbavhābādhattaṁ leads toupaneti, conducive to little illnessappābādhasaṁvattanikā way of practicepaṭipadā little illnessappābādhattaṁ leads toupaneti;
conducive to uglinessdubbaṇṇasaṁvattanikā way of practicepaṭipadā uglinessdubbaṇṇattaṁ leads toupaneti, conducive to lovelinesspāsādikasaṁvattanikā way of practicepaṭipadā lovelinesspāsādikattaṁ leads toupaneti;
conducive to insignificanceappesakkhasaṁvattanikā way of practicepaṭipadā insignificanceappesakkhattaṁ leads toupaneti, conducive to illustriousnessmahesakkhasaṁvattanikā way of practicepaṭipadā illustriousnessmahesakkhattaṁ leads toupaneti;
conducive to povertyappabhogasaṁvattanikā way of practicepaṭipadā povertyappabhogattaṁ leads toupaneti, conducive to wealthmahābhogasaṁvattanikā way of practicepaṭipadā wealthmahābhogattaṁ leads toupaneti;
conducive to a low familynīcakulīnasaṁvattanikā way of practicepaṭipadā low family statusnīcakulīnattaṁ leads toupaneti, conducive to an eminent familyuccākulīnasaṁvattanikā way of practicepaṭipadā eminent family statusuccākulīnattaṁ leads toupaneti;
conducive to witlessnessduppaññasaṁvattanikā way of practicepaṭipadā witlessnessduppaññattaṁ leads toupaneti, conducive to wisdommahāpaññasaṁvattanikā way of practicepaṭipadā wisdommahāpaññattaṁ leads toupaneti.

So it is the way people live that makes them how they are, whether short-lived or long-lived, sickly or healthy, ugly or lovely, insignificant or illustrious, poor or rich, in a low class or eminent family, or witless or wise.

owners of karmaKammassakā, young brahminmāṇava, beingssattā heirs of deedskammadāyādā womb of deedskammayonī relatives of deedskammabandhū refuge of deedskammappaṭisaraṇā.
deedKammaṁ beingssatte dividesvibhajati that is to sayyadidaṁ—
into inferior and superiorhīnappaṇītatāyā”ti.

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.”

thusEvaṁ when saidvutte, Subhasubho studentmāṇavo son of Todeyyatodeyyaputto to the Blessed Onebhagavantaṁ said thisetadavoca:
excellent“abhikkantaṁ, worthybho Gotamagotama, excellentabhikkantaṁ, worthybho Gotamagotama.
just asSeyyathāpi, worthybho Gotamagotama, overturnednikkujjitaṁ orvā might rightukkujjeyya, hiddenpaṭicchannaṁ orvā might revealvivareyya, to one lostmūḷhassa orvā pathmaggaṁ might point outācikkheyya, in the darkandhakāre orvā an oil lamptelapajjotaṁ might holddhāreyya: those with eyes‘cakkhumanto formsrūpāni will seedakkhantī’ti; just soevamevaṁ by the worthybhotā by Gotamagotamena in many waysanekapariyāyena the Dhammadhammo has been made clearpakāsito.
this same IEsāhaṁ to the worthybhavantaṁ to Gotamagotamaṁ refugesaraṇaṁ I gogacchāmi and to the Dhammadhammañca and to the mendicant Saṅghabhikkhusaṅghañca.
lay followerUpāsakaṁ memaṁ the worthybhavaṁ Gotamagotamo may rememberdhāretu from today onwardsajjatagge as long as life lastspāṇupetaṁ refugesaraṇaṁ gonegatan”ti.
The Shorter Analysis of DeedsCūḷakammavibhaṅgasuttaṁ is finishedniṭṭhitaṁ fifthpañcamaṁ.

When he had spoken, Subha said to him, “Excellent, worthy Gotama! Excellent! 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. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

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