中阿含經

13. CHAPTER ON THE ANALYSIS OF THE ROOTS

170. THE DISCOURSE TO ANH VŨ^[1]

Thus have I heard:

At one time the Buddha was wandering in the country of Śrāvastī, staying in Jeta Grove, Anāthapiṇḍika’s Park.

Then, when the night had passed and dawn had just broken, the Blessed One put on his robe, took up his bowl, and entered Śrāvastī. While going on almsround, the Blessed One passed the house of the young brahmin Anh Vũ, son of Đô-đề^[02]. At that time, the young brahmin Anh Vũ, son of Đô-đề, had gone away on some business and was not at home.

At the house of the young brahmin Anh Vũ, son of Đô-đề, there was then a white dog^[03] eating rice from a golden dish upon a large bed. The white dog saw the Buddha approaching from afar; upon seeing him, it began to bark. The Blessed One said to the white dog:

"You should not behave like that. Having ceased your clamor, you now bark again."

When the white dog heard these words, it became angry, jumped down from the bed, went over beside a pile of wood, and lay there dejected and distressed.

Later, when the young brahmin Anh Vũ, son of Đô-đề, saw that the white dog appeared angry, had jumped down from the bed, gone over beside the thicket, and was lying there dejected and distressed, he asked the members of his household:

"Who disturbed my dog, causing it to become so angry that it jumped down from the bed, went over beside the thicket, and now lies there dejected and distressed?"

The members of his household replied:

"None of us disturbed the white dog or caused it to become so angry that it jumped down from the bed, went over beside the thicket, and lay there dejected and distressed. Young brahmin, you should know that today the śramaṇa Gautama came here seeking alms. When the white dog saw him, it ran up and barked. The śramaṇa Gautama said to the white dog, ‘You should not behave like that. Having ceased your clamor, you now bark again.’ Young brahmin, it was because of this that the white dog became so angry that it jumped down from the bed, went over beside the thicket, and lay there dejected and distressed."

As soon as the young brahmin Anh Vũ, son of Đô-đề, heard this, he became enraged. Wishing to accuse the Blessed One falsely, to slander the Blessed One, and, with such an intention, to humiliate the śramaṇa Gautama, he departed from Śrāvastī and went to Jeta Grove, Anāthapiṇḍika’s Park.

At that time, the Blessed One was teaching the Dharma to an immeasurable assembly gathered all around him. Seeing the young brahmin Anh Vũ, son of Đô-đề, approaching from afar, the Blessed One said to the bhikṣus:

"Do you see the young brahmin Anh Vũ, son of Đô-đề, coming?"

The bhikṣus replied:

"Yes, Blessed One, we see him."

The Blessed One said:

"If the young brahmin Anh Vũ, son of Đô-đề, were to die at this very moment, then as swiftly as one bends or extends an arm, he would certainly be reborn in hell. Why is that? Because he is raging against me. If any sentient being, with a mind of anger and hatred, undergoes the breakup of the body and the end of life, that being will certainly go to an evil destination and be reborn in hell."

Then the young brahmin Anh Vũ, son of Đô-đề, approached the Buddha and said to the Blessed One:

"Did the śramaṇa Gautama come to my house today seeking alms?"

The Blessed One replied:

"Today I did go to your house seeking alms."

"Gautama, what did you say to my white dog that made it so angry that it jumped down from the bed, went over beside the thicket, and lay there dejected and distressed?"

The Blessed One replied:

"Today, at the break of dawn, I put on my robe, took up my bowl, and entered Śrāvastī to seek alms. Going successively from house to house, I came to your home. At that time, the white dog saw me approaching from afar. Upon seeing me, it began to bark. I said to the white dog, ‘You should not behave like that. Having ceased your shouting and clamor^[04], you now bark again.’ Because of this, the white dog became so angry that it jumped down from the bed, went over beside the pile of wood, and lay there dejected and distressed."

The young brahmin Anh Vũ, son of Đô-đề, asked the Blessed One:

"What relationship did the white dog have with me in its former life?"

The Blessed One said:

"Enough, enough, young brahmin. It would be better not to ask me. When you hear this matter, you will certainly be displeased."

The young brahmin Anh Vũ, son of Đô-đề, asked the Blessed One the same question three times:

"What relationship did the white dog have with me in its former life?"

Three times the Blessed One also said:

"Enough, enough, young brahmin. It would be better not to ask me. When you hear this matter, you will certainly be displeased."

The Blessed One then said to the young brahmin:

"You have questioned me three times and will not desist. Young brahmin, you should know that in its former life, that white dog was your father, whose name was Đô-đề."

When the young brahmin Anh Vũ, son of Đô-đề, heard these words, his anger doubled. He wished to accuse the Blessed One falsely, to slander the Blessed One, and to humiliate the Blessed One. With such an intention to accuse, slander, and humiliate him, he said to the Blessed One:

"My father Đô-đề practiced great generosity and held magnificent sacrificial feasts. After the breakup of his body and the end of his life, he must surely have been reborn in the Brahmā heaven. For what cause and under what conditions would he have been reborn among this lowly species of dogs?"

The Blessed One said:

"Because of his overweening conceit, your father Đô-đề was reborn among the lowly species of dogs."

A brahmin of overweening conceit,

After death is born in one of six places:

Dogs, chickens, pigs, and wolves;

Donkeys are fifth, and hell is sixth.

"Young brahmin Anh Vũ, if you do not believe what I have said, you may return home and say to the white dog, ‘If in your former life you were my father, white dog, climb back onto the large bed.’ Young brahmin, the white dog will certainly climb back onto the large bed. Say, ‘If in your former life you were my father, white dog, eat from the golden dish as before.’ Young brahmin, the white dog will certainly eat from the golden dish as before. Say, ‘If in your former life you were my father, show me the hidden store of gold, silver, crystal, and precious treasures of which I know nothing.’ Young brahmin, the white dog will certainly show you the hidden store of gold, silver, crystal, and jewels of which you know nothing."

The young brahmin Anh Vũ, son of Đô-đề, listened to the Buddha’s words, carefully retained them, circumambulated the Blessed One, and then returned home. He said to the white dog:

"If in your former life you were my father, white dog, climb back onto the large bed."

The white dog immediately climbed back onto the large bed.

"If in your former life you were my father, white dog, eat from the golden dish as before."

The white dog immediately ate from the golden dish as before.

"If in your former life you were my father, show me the place where my father formerly hid the store of gold, silver, crystal, and precious treasures of which I know nothing."

The white dog immediately jumped down from the bed, went to the place where it had slept in its former life, and used its mouth and paws to dig beneath the four legs of the bed.

At that very place, the young brahmin Anh Vũ, son of Đô-đề, obtained a great many treasures. Having obtained the treasures, he was exceedingly joyful. He placed his right knee on the ground, joined his palms toward Jeta Grove, Anāthapiṇḍika’s Park, and three times proclaimed these words in praise of the Blessed One:

"The words spoken by the śramaṇa Gautama are never false. The words spoken by the śramaṇa Gautama are all certain and true. The words spoken by the śramaṇa Gautama accord entirely with reality."

Having praised the Blessed One three times, he departed from Śrāvastī and went to Jeta Grove, Anāthapiṇḍika’s Park.

At that time, the Blessed One was teaching the Dharma to an immeasurable assembly gathered all around him. Seeing the young brahmin Anh Vũ, son of Đô-đề, approaching from afar, the Blessed One said to the bhikṣus:

"Do you see the young brahmin Anh Vũ, son of Đô-đề, coming?"

The bhikṣus replied:

"Yes, Blessed One, we see him."

The Blessed One said:

“If the young brahmin Subha, son of Todeyya, were to die now, then as swiftly as one might bend or extend an arm, he would certainly go to a good destination. Why is this? Because he has a very wholesome mind toward me. If any beings possess a wholesome mind, then upon the breakup of the body and the end of life, they will certainly go to a good destination and be born in the heavenly realm.”

Then the young brahmin Subha, son of Todeyya, went to the Buddha. After exchanging greetings with him, he sat down to one side.

The Blessed One said:

“How is it, young brahmin? Was what I said about the white dog correct, or was it not so?”

The young brahmin Subha, son of Todeyya, said:

“Venerable Gotama, it was indeed exactly as you said. Venerable Gotama, I have another question I wish to ask. May you permit me to present it.”

The Blessed One said:

“Ask whatever you wish.”

“Venerable Gotama, for what cause and through what condition are beings, though all born in human form, found to be high or low, beautiful or ugly? Why is this? Venerable Gotama, I see that some live long while others are short-lived; some suffer from many illnesses while others suffer from few; some are handsome in appearance while others are not; some possess majesty and authority while others do not; some are born into noble families while others are born into lowly families; some are wealthy while others are poor and destitute; and some possess wholesome wisdom while others possess unwholesome wisdom.”

The Blessed One replied:

“Beings are the owners of their own actions. They receive the results of their karma, have karma as their condition, rely upon karma, and are apportioned by karma. According to whether their karma is high or low, beings come to be excellent or inferior.”

The young brahmin Subha, son of Todeyya, said to the Blessed One:

“The ascetic Gotama has spoken too briefly and has not explained the matter in detail, so I am unable to understand. May the ascetic Gotama explain it fully for me, so that I may clearly understand its meaning.”

The Blessed One said:

“Young brahmin, listen carefully and consider well. I shall explain it to you in detail.”

The young brahmin Subha, son of Todeyya, said:

“Yes, indeed. I shall respectfully listen.”

The Buddha said:

“Young brahmin, for what cause and through what condition does a man or woman have a very short lifespan? If a man or woman kills living beings, is fierce, exceedingly cruel, bloodthirsty, harbors thoughts of malice and harm, and has no compassionate mind toward any living being, even insects, that person undertakes this karma and brings it to fulfillment. Upon the breakup of the body and the end of life, that person will certainly go to an evil destination and be born in hell.

After the term in hell is completed, that person will be born again among human beings and will have a very short lifespan. Why is this? This is the path that leads to receiving the result of a short life: namely, when a man or woman kills living beings, is fierce, exceedingly cruel, and bloodthirsty.

Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and through what condition does a man or woman have a very long lifespan? If a man or woman abstains from killing, puts an end to killing, entirely lays aside knives and clubs, has a sense of shame and moral dread, possesses a compassionate mind, and acts for the benefit of all beings, even insects, that person undertakes this karma and brings it to fulfillment. Upon the breakup of the body and the end of life, that person will certainly ascend to a good destination and be born in the heavenly realm.

After the term in the heavenly realm is completed, that person will be born again among human beings and will have a very long lifespan. Why is this? This is the path that leads to receiving the result of a long life: namely, when a man or woman abstains from killing and puts an end to killing.

Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and through what condition does a man or woman suffer from many illnesses? If a man or woman injures living beings, harming them with fists, sticks, stones, knives, or clubs, that person undertakes this karma and brings it to fulfillment. Upon the breakup of the body and the end of life, that person will certainly go to an evil destination and be born in hell. After the term in hell is completed, that person will be born again among human beings and suffer from many illnesses. Why is this? This is the path that leads to suffering from many illnesses: namely, when a man or woman injures living beings. Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and through what condition does a man or woman remain free from illness? If a man or woman does not injure living beings and does not harm them with fists, sticks, stones, knives, or clubs, that person performs this karma and brings it to fulfillment. Upon the breakup of the body and the end of life, that person will certainly ascend to a good destination and be born in the heavenly realm. After the term in the heavenly realm is completed, that person will be born again among human beings and remain free from illness. Why is this? This is the path that leads to enjoying freedom from illness: namely, when a man or woman injures living beings. Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and through what condition does a man or woman have an unattractive appearance? If a man or woman is hot-tempered and easily irritated, flying into a rage upon hearing even a slight remark, becoming jealous and sorrowful, and erupting in anger and contention, that person undertakes this karma and brings it to fulfillment. Upon the breakup of the body and the end of life, that person will certainly go to an evil destination and be born in hell.

After the term in hell is completed, that person will be born again among human beings with an unattractive appearance. Why is this? This is the path that leads to receiving the result of an unattractive appearance: namely, when a man or woman is hot-tempered and easily irritated.

Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and through what condition does a man or woman have an attractive appearance? If a man or woman is not hot-tempered or easily irritated, and upon hearing either pleasant words or crude and harsh words does not fly into a rage, does not become jealous and sorrowful, and does not erupt in anger and contention, that person undertakes this karma and brings it to fulfillment. Upon the breakup of the body and the end of life, that person will certainly ascend to a good destination and be born in the heavenly realm.

After the term in the heavenly realm is completed, that person will be born again among human beings with an attractive appearance. Why is this? This is the path that leads to receiving the result of an attractive appearance: namely, when a man or woman is not hot-tempered or frequently irritated.

Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and through what condition does a man or woman lack majesty and authority? If a man or woman harbors jealousy within, becoming jealous upon seeing others receive respect and offerings, and upon seeing that others possess wealth, wishing that their wealth might somehow become their own, that person performs this karma and brings it to fulfillment. Upon the breakup of the body and the end of life, that person will certainly go to an evil destination and be born in hell.

After the term in hell is completed, that person will be born again among human beings lacking majesty and authority. Why is this? This is the path that leads to receiving the result of lacking majesty and authority: namely, when a man or woman harbors jealousy within.

Young brahmin, you should know that this karma bears such a result.”

“Young brahmin, for what cause and condition is a man or woman endowed with great influence? If a man or woman harbors no jealousy, then upon seeing others receive reverence and offerings, that person does not become jealous. Upon seeing others possess wealth, that person does not desire it for themselves.

Having undertaken and fully accomplished this karma, upon the breakup of the body and the end of life, that person will certainly proceed to a good destination and be born in a heavenly realm. After the heavenly lifespan is exhausted, that person will be born again among human beings and possess great influence. Why is this?

Because this is the path that leads to the karmic result of possessing great influence: namely, a man or woman who harbors no jealousy. Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and condition is a man or woman born into a lowly family? If a man or woman is arrogant and exceedingly conceited, that person does not revere those worthy of reverence, does not honor those worthy of honor, does not esteem those worthy of esteem, does not attend upon those worthy of attendance, does not make offerings to those worthy of offerings, does not yield the way to those to whom the way should be yielded, does not yield a seat to those to whom a seat should be yielded, and does not join palms in salutation or offer greetings to those to whom one should join palms in salutation and offer greetings.

Having undertaken and fully accomplished this karma, upon the breakup of the body and the end of life, that person will certainly be led to an evil destination and be born in hell. After the hellish lifespan is exhausted, that person will be born again among human beings into a lowly family. Why is this?

Because this is the path that leads to the karmic result of birth into a lowly family: namely, a man or woman who is arrogant and exceedingly conceited. Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and condition is a man or woman born into a noble family? If a man or woman is neither arrogant nor exceedingly conceited, that person reveres those worthy of reverence, honors those worthy of honor, esteems those worthy of esteem, attends upon those worthy of attendance, makes offerings to those worthy of offerings, yields the way to those to whom the way should be yielded, yields a place to those to whom a place should be yielded, and joins palms in salutation and offers greetings to those to whom one should join palms in salutation and offer greetings.

Having undertaken and fully accomplished this karma, upon the breakup of the body and the end of life, that person will certainly proceed to a good destination and be born in a heavenly realm. After the heavenly lifespan is exhausted, that person will be born again among human beings into a noble family. Why is this?

Because this is the path that leads to the karmic result of birth into a noble family: namely, a man or woman who is neither arrogant nor exceedingly conceited. Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and condition does a man or woman possess no wealth? If a man or woman does not become a donor and does not practice generosity toward recluses and brahmins, or toward the poor, destitute, and solitary who come from afar seeking such things as food, drink, clothing, blankets, garlands, fragrant ointments, dwellings, beds, lamps, and servants, then, having undertaken and fully accomplished this karma, upon the breakup of the body and the end of life, that person will certainly be led to an evil destination and be born in hell.

After the hellish lifespan is exhausted, that person will be born again among human beings without wealth. Why is this? Because this is the path that leads to the karmic result of possessing no wealth: namely, a man or woman who does not know how to be a donor and does not practice generosity.

Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and condition does a man or woman possess abundant wealth? If a man or woman knows how to be a donor and knows how to practice generosity, that person gives to recluses and brahmins, and to the poor, destitute, and solitary who come from afar seeking such things as food, drink, clothing, blankets, garlands, fragrant ointments, dwellings, beds, lamps, and servants. Having undertaken and fully accomplished this karma, upon the breakup of the body and the end of life, that person will certainly proceed to a good destination and be born in a heavenly realm.

After the heavenly lifespan is exhausted, that person will be born again among human beings and possess abundant wealth. Why is this? Because this is the path that leads to the karmic result of possessing abundant wealth: namely, a man or woman who becomes a donor and knows how to practice generosity.

Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and condition does a man or woman possess inferior wisdom? If a man or woman does not regularly go to others to make inquiries, then when there are renowned and virtuous recluses and brahmins, that person does not regularly go to them to inquire into the meaning of the path, asking, ‘Venerable ones, what is wholesome and what is unwholesome? What is blameworthy and what is blameless?

What is sublime and what is not sublime? What is white and what is black? From where do white and black arise?

What is the meaning of present karmic results? What is the meaning of future karmic results? What is the meaning of karmic results in the life hereafter?’ Even if that person asks, they do not put the teaching into practice.

Having undertaken and fully accomplished this karma, upon the breakup of the body and the end of life, that person will certainly be led to an evil destination and be born in hell. After the hellish lifespan is exhausted, that person will be born again among human beings and possess inferior wisdom. Why is this?

Because this is the path that leads to the karmic result of inferior wisdom: namely, a man or woman who does not regularly go to others to make inquiries. Young brahmin, you should know that this karma bears such a result.

“Young brahmin, for what cause and condition does a man or woman possess excellent wisdom? If a man or woman regularly goes to others to make inquiries, then when there are renowned and virtuous recluses and brahmins, that person regularly goes to them to inquire into the meaning of the path, asking, ‘Venerable ones, what karma is wholesome and what is unwholesome? What is blameworthy and what is blameless?

What is sublime and what is not sublime? What is white and what is black? From where do white and black arise?

What is the meaning of present karmic results? What is the meaning of future karmic results? What is the meaning of karmic results in the life hereafter?’ Having asked, that person regularly puts the teaching into practice.

Having undertaken and fully accomplished this karma, upon the breakup of the body and the end of life, that person will certainly proceed to a good destination and be born in a heavenly realm. After the heavenly lifespan is exhausted, that person will be born again among human beings and possess excellent wisdom. Why is this?

Because this is the path that leads to the karmic result of possessing excellent wisdom: namely, a man or woman who regularly goes to others to make inquiries. Young brahmin, you should know that this karma bears such a result.”

“Manava, you should know that one who performs karma conducive to a short life will certainly undergo a short life. One who performs karma conducive to a long life will certainly attain a long life. One who performs karma conducive to much illness will certainly undergo much illness.

One who performs karma conducive to little illness will certainly have little illness. One who performs karma conducive to an unattractive appearance will certainly undergo unattractiveness. One who performs karma conducive to a handsome appearance will certainly attain handsomeness.

One who performs karma conducive to having no authority will certainly undergo having no authority. One who performs karma conducive to authority will certainly attain authority. One who performs karma conducive to a lowly lineage will certainly be born into a lowly lineage.

One who performs karma conducive to a noble lineage will certainly be born into a noble lineage. One who performs karma conducive to having no wealth will certainly be without wealth. One who performs karma conducive to having abundant wealth will certainly attain abundant wealth.

One who performs karma conducive to deficient wisdom will certainly have deficient wisdom. One who performs karma conducive to excellent wisdom will certainly attain excellent wisdom.

“Manava, these are the matters of which I previously said: ‘Beings are the owners of their own deeds; they receive the results of their karma, are bound to their karma, and, according to the high or low sphere of their karma, beings become excellent or inferior.’”

Subha Manava, son of Todeyya, addressed the Buddha:

“Blessed One, I understand! Well-Gone One, I understand! Blessed One, I now take refuge in the Buddha, the Dharma, and the community of bhiksus. May the Blessed One accept me as a lay disciple. From this day forth, for the rest of my life and until its end, I take refuge. Blessed One, beginning today, may you enter the household of Todeyya just as you enter the homes of other lay disciples in Sravasti, so that the household of Todeyya may obtain benefit and meaning, gain welfare and security, and enjoy happiness for a long time^[05].”

Thus spoke the Buddha. After Subha Manava, son of Todeyya, and the innumerable assembly heard what the Buddha had taught, they rejoiced and respectfully practiced it.

Notes:

^[01] Chinese version, fascicle 44. Corresponds to the Pali M.135, Cūḷakammavibhaṅga-suttam. Separate Chinese translations: No.78, the Fo Shuo Dou-diao Jing, translated by an unknown translator; No.79, the Fo Shuo Ying-wu Jing, translated by Gunabhadra during the Liu Song dynasty; No.80, the Fo Wei Shou-jia Zhangzhe Shuo Yebao Chaibie Jing, translated by Dharmaprajna during the Sui dynasty; No.81, the Fenbie Shan’e Baoying Jing, translated by Devasantika during the Song dynasty.

^[02] Subha Manava, son of Todeyya 鸚 鵡 摩 納 都 提 子. No.79: Ying-wu Ma-lao Dou-la Zi; No.78: Dou-miao Zi Gu; No.80: Daodi-duo Zi Shou-jia Zhangzhe; No.81: Dou-ni-ye Zi You-jia Zhangzhe; Pali: Subha māṇava Toddeyyaputta, a young brahmin named Subha, son of Todeyya.

^[03] The white dog. No.78: a dog named Luo 螺; No.79 names it Bei 貝 (misprinted as Ju 具); and No.81 calls it Shang-qu 傷 佉, a transcription corresponding to the Pali Saṅkha: a conch shell.

^[04] Chinese: di 呧; Yuan and Ming editions: hu 護 (to guard); Sheng edition: ya 啀 (to bark).

^[05] No.79 concludes with the Buddha saying: In a future life, anyone who hears this sutra and whose hair stands on end and tears flow will encounter the future Buddha Maitreya.

171. DISCOURSE ON THE GREAT ANALYSIS OF KARMA^[1]

Thus have I heard:

At one time the Buddha was journeying in the city of Rajagrha, dwelling in the Bamboo Grove, the Squirrel Sanctuary.

At that time, the Venerable Samiddhi^[02] was also staying in the city of Rajagrha, in the Secluded Meditation Hut. Then, after midday, the heterodox practitioner Potali-putta^[03] leisurely went to the Venerable Samiddhi. After exchanging greetings with him, he withdrew and sat to one side, then asked:

“Venerable Samiddhi, there is something I wish to ask. Will you permit me?”

The Venerable Samiddhi replied:

“Venerable Potali-putta, ask whatever you wish. After hearing it, I shall consider it.”

The heterodox practitioner Potali-putta then asked:

“Venerable Samiddhi, I heard this directly from the ascetic Gautama and received it directly from the ascetic Gautama: ‘Bodily karma and verbal karma are false; only mental karma is real. There is a kind of concentration into which a bhiksu enters and is no longer aware of anything.’”

The Venerable Samiddhi replied:

“Venerable Potali-putta, do not speak in this way; do not slander the Blessed One. To slander the Blessed One is unwholesome. The Blessed One did not say this.

“Venerable Potali-putta, the Blessed One has taught through countless skillful means: ‘If one intentionally performs karma and the deed has been completed, I say that it is impossible not to experience its result, whether the result is experienced in the present or in a future life. If one performs karma unintentionally and the deed has been completed, I do not say that its result must certainly be experienced.’”

The heterodox practitioner Potali-putta repeated this statement three times to the Venerable Samiddhi:

“Venerable Samiddhi, I heard this directly from the ascetic Gautama and received it directly from the ascetic Gautama: ‘Bodily karma and verbal karma are false; only mental karma is real. There is a kind of concentration into which a bhiksu enters and is no longer aware of anything.’”

The Venerable Samiddhi likewise replied three times:

“Venerable Potali-putta, do not speak in this way; do not slander the Blessed One. To slander the Blessed One is unwholesome. The Blessed One did not say this.

“Venerable Potali-putta, the Blessed One has taught through countless skillful means: ‘If one intentionally performs karma and the deed has been completed, I say that it is impossible not to experience its result, whether the result is experienced in the present or in a future life. If one performs karma unintentionally and the deed has been completed, I do not say that its result must certainly be experienced.’”

The heterodox practitioner Potali-putta asked the Venerable Samiddhi:

“If one intentionally performs karma and the karmic deed has been completed, what result must one experience?”

The Venerable Samiddhi replied:

“Venerable Potali-putta, if one intentionally performs karma and the karmic deed has been completed, one will certainly experience a painful result.”

The heterodox practitioner Potali-putta asked again:

“Venerable Samiddhi, how long have you been training in the path within this Dharma and discipline?”

The Venerable Samiddhi replied:

“Venerable Potali-putta, I have been training in the path within this Dharma and discipline for only three years.”

The heterodox practitioner Potali-putta then thought: “Even a young bhiksu is able to defend his revered teacher in this way; how much more so an elder of long standing.”

Then, having heard the Venerable Samiddhi’s words, the heterodox practitioner Potali-putta neither approved nor disapproved. He rose from his seat and departed, shaking his head.

At that time, the Venerable Mahacunda^[05] was staying not far from the Venerable Samiddhi’s daytime resting place. The Venerable Mahacunda heard the conversation between the Venerable Samiddhi and the heterodox practitioner Potali-putta and retained it all in his memory. He then rose from his seat and went to the Venerable Ananda. After exchanging greetings with him, he sat to one side and recounted in full to the Venerable Ananda the conversation between the Venerable Samiddhi and the heterodox practitioner Potali-putta.

After hearing this, the Venerable Ananda said:

“Venerable Cunda, because of this matter, we should go to see the Buddha and present it to the Blessed One. Venerable Cunda, let us go together to the Blessed One and report this entire matter to him. Perhaps, on account of this, we may hear other teachings from the Blessed One.”

The Venerable Ananda and the Venerable Mahacunda then went together to the Buddha. The Venerable Mahacunda bowed his head and paid homage at the Buddha’s feet, then sat to one side. The Venerable Ananda bowed his head and paid homage at the Buddha’s feet, then stood to one side.

The Venerable Ananda then said:

“Venerable Cunda, speak! Venerable Cunda, speak!”

The Blessed One then asked:

“Ananda, what does the bhiksu Cunda wish to say?”

Venerable Ananda said:

“Blessed One, the Blessed One himself will hear the entire account.”

“Then Venerable Mahacunda related to the Buddha from beginning to end the conversation between Venerable Samiddhi and the heterodox practitioner Potali-putta. Having heard it, the Blessed One said:

“Ananda, behold the foolish bhikkhu Samiddhi, who is without reason. Why is this? The question asked by the heterodox practitioner Potali-putta was one requiring an analytical answer^[06], yet that foolish bhikkhu Samiddhi answered it only with a categorical answer^[07].”

Venerable Ananda said:

“Blessed One, if bhikkhu Samiddhi had answered on this occasion, ‘Whatever is experienced is suffering,’ what fault would there have been?”

The Blessed One reproved Venerable Ananda:

“Behold, bhikkhu Ananda is also without reason. Ananda, the heterodox practitioner Potali-putta was asking that foolish Samiddhi about all three kinds of feeling: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Ananda, when that foolish Samiddhi was questioned by the heterodox practitioner Potali-putta, he should have answered thus: ‘Venerable Potali-putta, if one intentionally performs an action that brings happiness, once that action has been accomplished, one will experience a happy result.

If one intentionally performs an action that brings suffering, once that action has been accomplished, one will experience a painful result. If one intentionally performs an action that brings neither suffering nor happiness, once that action has been accomplished, one will experience a result that is neither painful nor pleasant.’ Ananda, if that foolish Samiddhi, when questioned by the heterodox practitioner Potali-putta, had answered in this way, the heterodox practitioner Potali-putta would not even have dared to look that foolish Samiddhi in the eye, much less question him further about such a matter.

“Ananda, if you hear from the Blessed One the Discourse on the Great Analysis of Karma, your serene confidence in the Tathagata will increase still further, and you will attain joy.”

Then Venerable Ananda joined his palms toward the Buddha and said:

“Blessed One, now is indeed the proper time. Well-Gone One, now is indeed the proper time. If the Blessed One would teach the bhikkhus the Discourse on the Great Analysis of Karma, having heard it, the bhikkhus would carefully retain it.”

The Blessed One said:

“Ananda, listen attentively and reflect carefully. I shall analyze it fully for you.”

Venerable Ananda replied:

“Yes, Blessed One.”

Then the bhikkhus respectfully received the teaching and listened.

The Buddha said:

“Ananda, there may be a person who does not abandon the killing of living beings, does not abandon taking what is not given, does not abandon sexual misconduct, does not abandon false speech, and so forth, up to not abandoning wrong view. Despite this failure to renounce and restrain himself, upon the breakup of the body and the end of life, he is reborn in a good destination, in heaven. Ananda, there may be a person who abandons the killing of living beings, abandons taking what is not given, abandons sexual misconduct, abandons false speech, and so forth, up to abandoning wrong view. Despite this renunciation and restraint, upon the breakup of the body and the end of life, he is reborn in a bad destination, in hell.

“Ananda, there may be a person who does not abandon the killing of living beings, does not abandon taking what is not given, does not abandon sexual misconduct, does not abandon false speech, and so forth, up to not abandoning wrong view. Because of this failure to renounce and restrain himself, upon the breakup of the body and the end of life, he is reborn in a bad destination, in hell. Ananda, there may be a person who abandons the killing of living beings, abandons taking what is not given, abandons sexual misconduct, abandons false speech, and so forth, up to abandoning wrong view. Because of this renunciation and restraint, upon the breakup of the body and the end of life, he is reborn in a good destination, in heaven.

“Ananda, suppose there is a person who does not abandon the killing of living beings, does not abandon taking what is not given, does not abandon sexual misconduct, does not abandon false speech, and so forth, up to not abandoning wrong view. Despite this failure to renounce and restrain himself, upon the breakup of the body and the end of life, that person is reborn in a good destination, in heaven. If an ascetic or brahmin who has attained the divine eye and perfected the divine eye sees that person, then, having seen him, he thinks to himself: ‘There are no evil bodily actions, nor are there results of evil bodily actions.

There are no evil verbal or mental actions, nor are there results of evil verbal or mental actions. Why is this? I see that this person did not abandon the killing of living beings, did not abandon taking what was not given, did not abandon sexual misconduct, did not abandon false speech, and so forth, up to not abandoning wrong view; yet despite this failure to renounce and restrain himself, upon the breakup of the body and the end of life, he was reborn in a good destination, in heaven.

If there are other similar cases—people who do not abandon the killing of living beings, do not abandon taking what is not given, do not abandon sexual misconduct, do not abandon false speech, and so forth, up to not abandoning wrong view—then despite this failure to renounce and restrain themselves, all of them, upon the breakup of the body and the end of life, will certainly be reborn in a good destination, in heaven.

Whoever sees in this way has right view. Whoever sees otherwise has knowledge that follows a wrong path.’ Whatever knowledge and vision he has laboriously groped his way toward, he holds to one-sidedly, declaring: ‘Only this is true; everything else is false.’

“Ananda, suppose there is a person who abandons the killing of living beings, abandons taking what is not given, abandons sexual misconduct, abandons false speech, and so forth, up to abandoning wrong view. Despite this renunciation and restraint, upon the breakup of the body and the end of life, he is reborn in a bad destination, in hell. If an ascetic or brahmin who has attained the divine eye and perfected the divine eye sees that person, then, having seen him, he thinks to himself: ‘There are no wholesome bodily actions, nor are there results of wholesome bodily actions.

There are no wholesome verbal or mental actions, nor are there results of wholesome verbal or mental actions.’ Why is this? I see that this person abandoned the killing of living beings, abandoned taking what was not given, abandoned sexual misconduct, did not abandon false speech, and so forth, up to abandoning wrong view; yet despite this renunciation and restraint, upon the breakup of the body and the end of life, he was reborn in a bad destination, in hell.

If there are other similar cases—people who abandon the killing of living beings, abandon taking what is not given, abandon sexual misconduct, abandon false speech, and so forth, up to abandoning wrong view—then despite this renunciation and restraint, all of them, upon the breakup of the body and the end of life, will certainly be reborn in a bad destination, in hell. Whoever sees in this way has right view. Whoever sees otherwise has knowledge that follows a wrong path.’ Whatever knowledge and vision he has laboriously groped his way toward, he holds to one-sidedly, declaring: ‘Only this is true; everything else is false.’

“Ananda, suppose there is a person who does not abandon the killing of living beings, does not abandon taking what is not given, does not abandon sexual misconduct, does not abandon false speech, and so forth, up to not abandoning wrong view. Because of this failure to renounce and restrain himself, upon the breakup of the body and the end of life, he is reborn in a bad destination, in hell. If an ascetic or brahmin who has attained the divine eye and perfected the divine eye sees that person, then, having seen him, he thinks to himself: ‘There are evil bodily actions, and there are results of evil bodily actions.

There are evil verbal and mental actions, but there are no results of evil verbal and mental actions.’ Why is this? I see that this person did not abandon the killing of living beings, did not abandon taking what was not given, did not abandon sexual misconduct, did not abandon false speech, and so forth, up to not abandoning wrong view; because of this failure to renounce and restrain himself, upon the breakup of the body and the end of life, he was reborn in a bad destination, in hell.

If there are other similar cases, then all of them, upon the breakup of the body and the end of life, will certainly be reborn in a bad destination, in hell. Whoever sees in this way has right view; whoever sees otherwise has knowledge that follows a wrong path.’ Whatever knowledge and vision he has laboriously groped his way toward, he holds to one-sidedly, declaring: ‘Only this is true; everything else is false.’

"Ānanda, suppose a person abandons killing living beings, abandons taking what is not given, abandons sexual misconduct, abandons false speech, and so on through abandoning wrong view. By virtue of this renunciation and restraint, upon the breakup of the body, after death, he is reborn in a good destination, in a heavenly realm. If a śramaṇa or brahmin attains the divine eye and perfects the divine eye, and thereby sees that person, then, having seen him, he reflects: 'There are wholesome bodily actions, and there are also the results of wholesome bodily actions; there are wholesome verbal and mental actions, and there are also the results of wholesome verbal and mental actions.

Why is this? I see that this person abandoned killing living beings, abandoned taking what was not given, abandoned sexual misconduct, abandoned false speech, and so on through abandoning wrong view; by virtue of this renunciation and restraint, upon the breakup of the body, after death, he was certainly reborn in a good destination, in a heavenly realm. If there are other similar cases—people who abandon killing living beings, abandon taking what is not given, abandon sexual misconduct, abandon false speech, and so on through abandoning wrong view—by virtue of this renunciation and restraint, all of them, upon the breakup of the body, after death, will certainly be reborn in a good destination, in a heavenly realm.

To see thus is called right view; anyone who sees otherwise has understanding that follows a wrong course.' Whatever he knows and sees, having striven mightily to fathom it, he maintains one-sidedly: 'Only this is true; everything else is false.'

"Ānanda, in such a case, if a śramaṇa or brahmin who has attained the divine eye and perfected the divine eye says: 'There are no evil bodily actions and no results of evil bodily actions. There are no evil verbal or mental actions and no results of evil verbal or mental actions,' I do not concur with him. If he says: 'I see that this person did not abandon killing living beings, did not abandon taking what was not given, did not abandon sexual misconduct, did not abandon false speech, and so on through not abandoning wrong view; because of this lack of renunciation and restraint, upon the breakup of the body, after death, he was reborn in an evil destination, in hell,' I concur with him.

If he says: 'If there are other similar cases—people who do not abandon killing living beings, do not abandon taking what is not given, do not abandon sexual misconduct, do not abandon false speech, and so on through not abandoning wrong view—because of this lack of renunciation and restraint, all of them, upon the breakup of the body, after death, will be reborn in a good destination, in a heavenly realm,' I do not concur with him.

If anyone says: 'Only seeing thus is right view; anyone who sees otherwise has wrong understanding,' I do not concur with them. Whatever they know and see, having striven mightily to fathom it, they maintain one-sidedly: 'Only this is true; everything else is false.' I do not concur with them in this either. Why is this? Ānanda, the Tathagata knows that those people constitute a different kind of case.

"Ānanda, among them there may be a śramaṇa or brahmin who has attained the divine eye and perfected the divine eye, and who says: 'There are no wholesome bodily actions, nor are there results of wholesome bodily actions; there are no wholesome verbal or mental actions, nor are there results of wholesome verbal or mental actions.' I do not concur with him. If he says: 'I see that this person abandoned killing living beings, abandoned taking what was not given, abandoned sexual misconduct, abandoned false speech, and so on through abandoning wrong view.

By virtue of this renunciation and restraint, upon the breakup of the body, after death, he was reborn in an evil destination, in hell,' I concur^[08] with him. If anyone says: 'There are other similar cases—people who abandon killing living beings, abandon taking what is not given, abandon sexual misconduct, abandon false speech, and so on through abandoning wrong view; by virtue of this renunciation and restraint, all of them, upon the breakup of the body, after death, will be reborn in an evil destination, in hell,' I do not concur with them^[09].

If that person further says: 'Only seeing thus is right view; anyone who sees otherwise has wrong understanding,' I do not concur with them in this either. Whatever they know and see, having striven mightily to fathom it, they maintain one-sidedly: 'Only this is true; everything else is false.' I do not concur with them in this either. Why is this? Ānanda, the Tathagata knows that those people constitute a different kind of case.

"Ānanda, among them, if a śramaṇa or brahmin who has attained the divine eye and perfected the divine eye says: 'There are evil bodily actions, and there are also results of evil bodily actions. There are evil verbal and mental actions, and there are also results of evil verbal and mental actions,' I concur with him. If that person says: 'I see that this person did not abandon killing living beings, did not abandon taking what was not given, did not abandon sexual misconduct, did not abandon false speech, and so on through not abandoning wrong view.

Because of this lack of renunciation and restraint, upon the breakup of the body, after death, he was reborn in an evil destination, in hell,' I concur with him. If he says: 'In all similar cases—people who do not abandon killing living beings, do not abandon taking what is not given, do not abandon sexual misconduct, do not abandon false speech, and so on through not abandoning wrong view—because of this lack of renunciation and restraint, all of them, upon the breakup of the body, after death, will be reborn in an evil destination, in hell,' I do not concur with them.

If that person further says: 'Only seeing thus is right view; anyone who sees otherwise has wrong understanding,' I do not concur with them in this either. Whatever they know and see, having striven mightily to fathom it, they maintain one-sidedly: 'Only this is true; everything else is false.' I do not concur with them in this either. Why is this? Ānanda, the Tathagata knows that those people constitute a different kind of case.

"Ānanda, among them, if a śramaṇa or brahmin who has attained the divine eye and perfected the divine eye says: 'There are wholesome bodily actions, and there are also results of wholesome bodily actions; there are wholesome verbal and mental actions, and there are also results of wholesome verbal and mental actions,' I concur with him. If he says: 'I see that this person abandoned killing living beings, abandoned taking what was not given, abandoned sexual misconduct, abandoned false speech, and so on through abandoning wrong view; by virtue of this renunciation and restraint, upon the breakup of the body, after death, he was reborn in a good destination, in a heavenly realm,' I concur with them.

If he says: 'If there are similar cases—people who abandon killing living beings, abandon taking what is not given, abandon sexual misconduct, abandon false speech, and so on through abandoning wrong view—by virtue of this renunciation and restraint, all of them, upon the breakup of the body, after death, will be reborn in a good destination, in a heavenly realm,' I do not concur with them. If that person further says: 'Only seeing thus is right view; anyone who sees otherwise has wrong understanding,' I do not concur with them in this either.

Whatever they know and see, having striven mightily to fathom it, they maintain one-sidedly: 'Only this is true; everything else is false.' I do not concur with them in this either. Why is this? Ānanda, the Tathagata knows that those people constitute a different kind of case."

"Ananda, suppose there is a person who does not abstain from killing living beings, does not abstain from taking what is not given, does not abstain from sexual misconduct, does not abstain from false speech, and so on through not abandoning wrong view. Despite this non-abandonment and lack of restraint, upon the breakup of the body, after death, that person is reborn in a good destination, in a heavenly realm. This may be because, in the past, that person performed an unwholesome deed, and once it had been performed, owing to non-abandonment and lack of restraint, its result was fully experienced in the present life, after which that person was reborn there^[10].

Or, because its result is to be experienced in a future life, it is not through this cause or this condition that, upon the breakup of the body, after death, that person is reborn in a good destination, in a heavenly realm. Or, in the past, that person performed a wholesome deed, and once it had been performed, its result had not yet been exhausted through abandonment and restraint and therefore had to be experienced in a good destination.

Through this cause and this condition, upon the breakup of the body, after death, that person is reborn in a good destination, in a heavenly realm. Or, at the time of death, wholesome states of mind and mental factors arise in that person in association with right view. Through this cause and this condition, upon the breakup of the body, after death, that person is reborn in a good destination, in a heavenly realm.

Ananda, the Tathagata knows that person to be thus.

"Ananda, suppose there is a person who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and so on through abandoning wrong view. Despite this abandonment and restraint, upon the breakup of the body, after death, that person is reborn in an evil destination, in hell. This may be because, in the past, that person performed a wholesome deed, and once it had been performed, owing to abandonment and restraint, its result was fully experienced in the present life, after which that person was reborn there.

Or, because its result is to be experienced in a future life, it is not through this cause or this condition that, upon the breakup of the body, after death, that person is reborn in an evil destination, in hell. Or, in the past, that person performed an unwholesome deed, and once it had been performed, its result had not yet been exhausted through non-abandonment and lack of restraint and therefore had to be experienced in hell.

Through this cause and this condition, upon the breakup of the body, after death, that person is reborn in an evil destination, in hell. Or, at the time of death, unwholesome states of mind and mental factors arise in that person in association with wrong view. Through this cause and this condition, upon the breakup of the body, after death, that person is reborn in an evil destination, in hell.

Ananda, the Tathagata knows that person to be thus.

"Ananda, suppose there is a person who does not abstain from killing living beings, does not abstain from taking what is not given, does not abstain from sexual misconduct, does not abstain from false speech, and so on through not abandoning wrong view. Because of this non-abandonment and lack of restraint, upon the breakup of the body, after death, that person is reborn in an evil destination, in hell. It is precisely through this cause and this condition that, upon the breakup of the body, after death, that person is reborn in an evil destination, in hell.

Or, in the past, that person performed an unwholesome deed, and once it had been performed, its result had not yet been exhausted owing to non-abandonment and lack of restraint and therefore had to be experienced in hell. Through this cause and this condition, upon the breakup of the body, after death, that person is reborn in an evil destination, in hell. Or, at the time of death, unwholesome states of mind and mental factors arise in that person in association with wrong view.

Through this cause and this condition, upon the breakup of the body, after death, that person is reborn in an evil destination, in hell. Ananda, the Tathagata knows that person to be thus.

"Ananda, suppose there is a person who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and so on through abandoning wrong view. Because of this abandonment and restraint, upon the breakup of the body, after death, that person is reborn in a good destination, in a heavenly realm. It is precisely through this cause and this condition that, upon the breakup of the body, after death, that person is reborn in a good destination, in a heavenly realm.

Or, in the past, that person performed a wholesome deed, and once it had been performed, its result had not yet been exhausted owing to abandonment and restraint and therefore had to be experienced as a wholesome result. Through this cause and this condition, upon the breakup of the body, after death, that person is reborn in a good destination, in a heavenly realm. Or, at the time of death, wholesome states of mind and mental factors arise in that person in association with right view.

Through this cause and this condition, upon the breakup of the body, after death, that person is reborn in a good destination, in a heavenly realm. Ananda, the Tathagata knows that person to be thus.

"Furthermore, there are four kinds of persons. There is one who does not possess a quality but appears to possess it. There is one who possesses a quality but appears not to possess it. There is one who does not possess a quality and appears not to possess it. There is one who possesses a quality and appears to possess it.

"Ananda, it is just as there are four kinds of mangoes. There is an unripe mango that appears ripe. There is a ripe mango that appears unripe. There is an unripe mango that appears unripe. There is a ripe mango that appears ripe.

"So too, Ananda, these four kinds of mangoes serve as analogies for persons. There is one who does not possess a quality but appears to possess it. There is one who possesses a quality but appears not to possess it. There is one who does not possess a quality and appears not to possess it. There is one who possesses a quality and appears to possess it."

Thus spoke the Buddha. After hearing what the Buddha had taught, the Venerable Ananda and the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[01] Corresponds to Pāli M.136, Mahā-Kammavibhaṅga-suttam.

^[02] Samiddhi; see discourse no. 165.

^[03] Potaliputta 哺 羅 陀 子. Pāli: Potaliputta.

^[04] Chinese: intentionally performed karma, karma performed with intention. Pāli: sañcetanika kamma.

^[05] Mahā-Cunda 大 周 那. Pāli: Mahā-Cunda, a disciple of Venerable Sāriputta.

^[06] An indeterminate question 問 事 不 定, a question that must be answered analytically; one of the four modes of answering questions. See also the note below. The Sheng edition reads: an incomplete question 問 事 不 足, due to confusion between graphically similar characters. Pāli: vibhajja-byākāṇiyo pañho.

^[07] A categorical answer, one of the four ways of answering a question—the four modes of answering questions: categorically, analytically, by a counter-question, and by setting the question aside. Pāli: ekaṃsena vyākato.

^[08] Acceptance that this occurs: one may practice wholesome conduct yet be reborn in an evil destination, because distinctions must be made.

^[09] As above, but this is not accepted because the position is categorical.

^[10] That is, reborn in a good destination.

^[11] That is, dying with a wholesome mind and wholesome mental factors.