分別善惡報應經

Thus have I heard:

At one time the Blessed One was staying in Anathapindika’s Garden in the Jeta Grove, in the land of Shravasti. When it was time for the meal, the Blessed One put on his robe, took up his alms bowl, and entered the city of Shravasti, going from house to house for alms. He came to the home of the elder Todeyya’s son, Shuka, and stood outside the gate. At that time Shuka had a dog named Shankha that always stood guard at the gate. The elder regularly used a bronze bowl filled with delicious food to feed Shankha. When the dog saw the Blessed One, it became angry and barked. The Blessed One then said to Shankha:

“Because you have not yet awakened, you bark upon seeing me.”

After he had spoken thus, Shankha’s malicious thoughts turned into anger. It left its former place and went beneath a sandalwood seat. At that time the elder Shuka came out of the house. Seeing the dog beneath the sandalwood seat, he asked:

“Who has made you angry?”

Shankha remained silent. The elder Shuka then asked again:

“Good sir, who made Shankha angry?”

He was told:

“The shramana Gautama came here and stood before the gate. When the dog saw him, it barked, and the shramana Gautama said, ‘Because you have not awakened, you now bark.’ Upon hearing these words, the dog immediately became angry, rose from its former place, and went beneath the sandalwood seat.”

When Shuka heard this, he became exceedingly angry. He left the city of Shravasti and went to Anathapindika’s Garden in the Jeta Grove. At that time the Blessed One, surrounded on all sides by immeasurable hundreds of thousands of bhikshus, was seated and teaching the Dharma. Seeing the elder Shuka approaching from afar, the Blessed One said to the bhikshus:

“Do you see the elder Shuka approaching from afar?”

The bhikshus replied:

“Yes, Blessed One, we see him.”

The Blessed One said:

“This elder’s son now harbors anger toward the Buddha. When his life ends, he will fall into the great hell as swiftly as an arrow in flight. Why is this? Because, through false discrimination and attachment to self and others, he gives rise to the affliction of anger and slanders the Buddha. He will fall into the evil destinies and undergo immeasurable suffering. Moreover, he has given rise to arrogance toward me, just as he does toward all sentient beings.”

The Blessed One then spoke this verse to the bhikshus:

“Those who give rise to evil thoughts toward the Buddha,

Slander him, and engender contempt and arrogance,

Will enter the great hell

And undergo suffering without end.

There are various kinds of sentient beings

Who, toward the Teacher and the bhikshus,

Give rise to evil thoughts even briefly;

When their lives end, they fall into hell.

If they act thus toward the Tathagata,

They will all fall into evil destinies.

Giving rise to thoughts of great anger,

They forever wander in samsara and undergo suffering.”

Todeyya’s son then approached the Blessed One, bowed his head at the Buddha’s feet, and spoke gentle, agreeable words before the Blessed One, praising the Tathagata. Having spoken thus, he stood to one side and said to the Blessed One:

“Blessed One, for what reason did you come to my house?”

The Buddha told the elder Shuka:

“When it was time for the meal, I put on my robe, took up my bowl, and entered the city of Shravasti, going from house to house for alms. When I reached your house, I stood at the gate. Shankha was then standing before the gate, slowly eating food from a bronze bowl. Seeing me standing at the gate, it immediately barked. I said, ‘Shankha, because you have not awakened, why do you bark as soon as you see me?’ Upon hearing these words, the dog became angry and went elsewhere.”

The elder then said to the Blessed One:

“I do not know what this dog Shankha was in a former life. I beseech the Buddha to explain this to me.”

The Buddha said:

“Enough. Do not ask about this. If you hear it, your distress will only increase beyond what you can bear.”

Three times the elder Shuka implored the Buddha:

“I beseech the Buddha to explain this matter to me. I very much wish to hear it.”

The Blessed One then told the elder:

“Now listen attentively and remember well. I shall distinguish and explain it for you. This dog is none other than the reborn body of Todeyya, your father. In a former life, he falsely clung to this body, taking what is without self to be a self. He was miserly and jealous, refused to practice generosity, begrudged his wealth, and did not believe in the Three Jewels. Consequently, he fell into the animal realm. This dog Shankha is indeed the elder’s father.”

The elder Shuka again said to the Blessed One:

“While alive, my father Todeyya frequently practiced generosity and made offerings to the god of fire and various spirits. Thus, my father must surely have been reborn in the Brahma heaven to enjoy wealth and happiness. Why, then, did he fall into the animal realm? This is truly difficult to believe!”

The Buddha told the elder:

“Because your father Todeyya gave rise through such discrimination to false reckoning and attachment, did not practice generous relinquishment, and did not believe in the Three Jewels, he fell into the canine realm.”

He further said:

“Now that I have spoken, I fear you may not believe me. Return home and ask Shankha, and you will understand.”

The elder then took leave of the Buddha and returned home. Upon arriving, he said to the dog:

“Shankha, if you truly are my father Todeyya, then, dog, sit upon the sandalwood seat!”

The elder further said:

“Shankha, if you truly are my father Todeyya, come to the bronze tray and eat this meat!”

After Shankha had eaten, the elder again said:

“If you truly are my father Todeyya, then display some extraordinary sign!”

Upon hearing these words, Shankha rose from its place, went to its former spot, and sniffed the ground beneath the sandalwood seat. Scratching with its paws, it uncovered a jar containing golden vessels, golden trays, and various other utensils. When the elder Shuka saw these rare treasures of gold, silver, and jewels, he leapt for joy and delighted in the hidden valuables. He then left the city of Shravasti, went to the Buddha, and single-mindedly took refuge.

At that time the Blessed One, together with an assembly of immeasurable hundreds of thousands of bhikshus, was teaching the Dharma before his seat. The Blessed One said to the bhikshus:

“Do you see the elder Shuka, son of Todeyya, approaching from afar?”

The bhikshus replied:

“Yes, Blessed One, we see him.”

The Buddha said:

“Bhikshus, if this elder’s life were to end now, it would be as though he had laid down a heavy burden, and he would immediately be reborn in heaven. Because he is now joyful and inspired and has given rise to a sincere mind toward me, he will receive such a result.”

The Blessed One then spoke this verse to the bhikshus:

“Here is a sentient being

Who has formed the wish to see me.

When his life ends, he will be reborn in heaven,

As though laying down a heavy burden.

Toward the teacher who proclaims the Dharma,

The Tathagata, and the bhikshus,

If one’s mind rejoices even briefly,

The resulting recompense will likewise be such.”

After the Blessed One had spoken this verse, the elder Shuka approached the Buddha, bowed his head and face at his feet, and, filled with boundless joy, praised and extolled him as unprecedented. Having spoken thus, he stood to one side. The Blessed One then asked Shuka:

“Is this dog Shankha truly your father?”

The elder replied:

“Yes, Blessed One. The Buddha’s words are true and not false. All my doubts have been dispelled.”

The elder Shuka then said to the Blessed One:

“Among all sentient beings, some die young and some live long; some suffer illness and some are free from illness; some are handsome and some ugly; some are born into noble families and some into lowly ones; some are intelligent and some dull-witted; some are gentle and some coarse. These circumstances are not the same. How do good and evil causes produce their respective karmic results?”

The Buddha told the elder’s son Shuka:

“Excellent! Excellent! Listen attentively and reflect well, and I shall explain. All sentient beings create karma and cultivate differing good and evil causes. Consequently, their recompenses differ as noble or base, high or low, and as birth into families of lofty or humble standing. I shall now explain these matters briefly. Were they distinguished in full, their meaning would be exceedingly profound.”

The elder again said to the Buddha:

“I beseech the Buddha to explain them to me!”

The Buddha told the elder:

“Listen attentively! All sentient beings create various kinds of karma and give rise to various delusions. The karma of beings is black or white, and its results are divided into good and evil.

Black karma brings recompense in the three evil destinies; white karma certainly brings recompense among humans and devas. Furthermore, karma has different grades, and lifespans may be short or long. Moreover, there is karma by which a pudgala has many illnesses or few illnesses, is handsome or ugly; karma by which a pudgala is wealthy and honored or poor, intelligent and wise or dull in capacity, foolish, and benighted; karma by which a pudgala is born in the three evil destinies; karma by which one is born in the Desire Realm among humans or devas, up to the Heaven of the Summit of Existence; karma by which a pudgala travels far or near; karma by which a pudgala’s wishes are not fulfilled; karma by which things come of themselves without being sought;

karma by which a pudgala accomplishes matters with difficulty or ease, succeeds or fails; karma by which a pudgala completes a full lifespan in hell or dies prematurely, with differences in the gravity of the result; karma by which a pudgala is wealthy or poor, whether earlier or later, without fixed certainty; karma by which a pudgala, whether wealthy or poor, delights in generosity or is miserly, without fixed certainty; karma by which a pudgala’s lifespan is long or short, without fixed certainty; karma by which a pudgala’s body and mind are joyful or afflicted by suffering, without fixed certainty; karma by which a pudgala’s appearance is handsome, radiant, and pleasing, or ugly, coarse, and repellent; and karma by which a pudgala’s faculties are complete or incomplete.”

The Buddha then told the elder’s son:

“There are ten wholesome karmas that should be cultivated, while the ten unwholesome karmas should be abandoned.

The elder then said to the Buddha:

“Blessed One, through what karma do sentient beings die prematurely?”

The Buddha told the elder’s son:

“It is caused by killing living beings.

“Moreover, the karma of killing has ten kinds:

1. Killing with one’s own hands.

2. Urging others to kill.

3. Rejoicing upon seeing killing.

4. Taking sympathetic joy in killing.

5. Killing an embryo.

6. Urging that a fetus be aborted and killed.

7. Killing out of enmity.

8. Killing by severing the male organ.

9. Killing through expedient means.

10. Ordering someone to kill.

“These ten kinds lead to the recompense of a short life.

“Again, what karma brings the recompense of longevity? There are ten kinds of karma. What are the ten?

1. Refraining from killing with one’s own hands.

2. Refraining from urging others to kill.

3. Refraining from rejoicing upon seeing killing.

4. Refraining from taking sympathetic joy in killing.

5. Rescuing those condemned to execution.

6. Releasing living beings.

7. Giving others freedom from fear.

8. Compassionately caring for the sick.

9. Giving food and drink.

10. Offering banners, canopies, lamps, and torches.

“These ten kinds of karma lead to the recompense of longevity.

“Again, what karma brings the recompense of many illnesses? There are ten kinds. What are the ten?

1. Personally harming sentient beings.

2. Urging others to harm them.

3. Taking sympathetic joy in harm.

4. Praising harm.

5. Being unfilial toward one’s parents.

6. Forming many longstanding enmities.

7. Preparing medicines with a malicious intent.

8. Begrudging food and drink.

9. Treating sages and worthies with contempt and arrogance.

10. Slandering Dharma teachers.

“These ten kinds bring the recompense of many illnesses.

“Again, what karma brings the recompense of few illnesses? There are ten kinds. What are the ten?

1. Not harming sentient beings.

2. Encouraging others not to cause harm.

3. Not taking sympathetic joy in harm.

4. Not praising harm.

5. Refraining from taking pleasure in causing harm.

6. Filially supporting one’s parents.

7. Honoring one’s teachers and elders.

8. Not forming longstanding enmities.

9. Giving comfort and ease to the Sangha.

10. Giving medicines, food, and drink.

“These ten kinds bring the recompense of few illnesses.

“Again, what karma brings the recompense of ugliness? There are ten kinds. What are the ten?

1. Constantly giving rise to anger.

2. Indulging an arrogant mind.

3. Being unfilial and disobedient toward one’s parents.

4. Constantly indulging greed and delusion.

5. Slandering sages and worthies.

6. Seizing and coercing others.

7. Stealing the Buddha’s light—the oil of lamps.

8. Mocking the ugliness of others.

9. Destroying lights offered to the Buddha.

10. Engaging in conduct contrary to pure conduct.

“Because of these ten kinds, one receives the recompense of ugliness.

“Again, what karma brings the recompense of a dignified and beautiful appearance? There are ten kinds. What are these ten karmas?

1. Cultivating loving-kindness, compassion, and patience.

2. Giving the Buddha’s Dharma.

3. Sweeping and cleaning monasteries and stupas.

4. Adorning and repairing monasteries.

5. Adorning images of the Buddha.

6. Filially supporting one’s parents.

7. Faithfully honoring sages and worthies.

8. Being humble and courteous and abandoning arrogance.

9. Maintaining pure conduct without breach.

10. Abandoning thoughts of harm.

“Through these ten kinds, one receives the recompense of a dignified and beautiful appearance.

“Again, what karma causes birth into a lowly family? There are ten kinds. What are the ten?

1. Craving personal gain and failing to practice generosity.

2. Being jealous of the prosperity of others.

3. Treating one’s parents with contempt and slander.

4. Disobeying Dharma teachers.

5. Slandering the worthy and virtuous.

6. Associating with evil friends.

7. Urging others to do evil.

8. Destroying the wholesome deeds of others.

9. Buying and selling scriptures and sacred images.

10. Not believing in the Three Jewels.

“Through these ten karmas, one receives the recompense of lowly birth.

“Again, what karma brings the recompense of birth into a wealthy and noble family? There are ten kinds. What are the ten?

1. Abandoning jealousy and rejoicing in the fame and gain of others.

2. Honoring one’s parents.

3. Faithfully revering Dharma teachers.

4. Giving rise to bodhicitta.

5. Offering parasols and canopies to the Buddha.

6. Repairing and adorning monasteries and stupas.

7. Repenting of evil karma.

8. Extensively practicing generosity.

9. Encouraging others to cultivate wholesome deeds.

10. Faithfully revering the Three Jewels.

“Through these ten kinds, one receives the recompense of nobility.

“Again, what karma brings an inferior recompense among humans? There are ten kinds. What are the ten?

1. Indulging self-conceit and arrogance.

2. Treating one’s parents with contempt.

3. Treating shramanas with contempt.

4. Treating brahmins with contempt.

5. Treating the worthy and virtuous with contempt and slander.

6. Treating one’s relatives with contempt.

7. Disbelieving cause and effect.

8. Despising oneself.

9. Resenting others.

10. Disbelieving the Three Jewels.

“Through these ten kinds, one receives an inferior recompense among humans.

“Again, what karma brings a superior recompense among humans? There are ten kinds. What are the ten?

1. Being humble and courteous and abandoning arrogance.

2. Honoring one’s parents.

3. Honoring shramanas.

4. Faithfully revering brahmins.

5. Loving and assisting one’s relatives.

6. Honoring sages and worthies.

7. Practicing the ten wholesome deeds.

8. Not treating any pudgala with contempt.

9. Honoring Dharma teachers.

10. Having firm faith in the Three Jewels.

“Through these ten kinds, one receives a superior recompense among humans.

“Again, what karma brings the recompense of loneliness and poverty? There are ten kinds. What are the ten?

1. Habitually stealing and robbing.

2. Urging others to steal and rob.

3. Praising theft and robbery.

4. Taking sympathetic joy in theft and robbery.

5. Slandering one’s parents.

6. Slandering sages and worthies.

7. Obstructing others from practicing generosity.

8. Being jealous upon seeing the fame and gain of others.

9. Begrudging one’s wealth.

10. Treating the Three Jewels with contempt and slander and wishing them always to suffer hunger and thirst.

“Through these ten kinds, one receives the recompense of loneliness and poverty.

“Again, what karma brings the recompense of great merit? There are ten kinds. What are the ten?

1. Refraining from theft and robbery.

2. Refraining from urging others to steal and rob.

3. Refraining from taking sympathetic joy in theft.

4. Filially supporting one’s parents.

5. Faithfully revering sages and worthies.

6. Rejoicing in the fame and gain of others.

7. Extensively practicing generosity.

8. Not being jealous of the fame and gain of others.

9. Not begrudging wealth and compassionately caring for the lonely and poor.

10. Making offerings to the Three Jewels.

“Through these ten kinds, one receives the recompense of great merit.

“Again, what karma brings the recompense of dullness? There are ten kinds. What are the ten?

1. Such a pudgala neither believes in nor associates with shramanas.

2. Not believing in brahmins.

3. Neither believing in nor associating with Dharma teachers.

4. Concealing the teachings and refusing to transmit them.

5. Searching out the faults of Dharma teachers.

6. Departing from the true Dharma.

7. Destroying wholesome teachings.

8. Slandering the worthy and wise.

9. Studying what is contrary to the Dharma.

10. Slandering right view and extolling wrong views.

“Because of these ten dharmas, one receives the recompense of dullness.

“Again, what karma brings the recompense of great wisdom? There are ten dharmas. What are the ten?

1. Such a pudgala associates with shramanas and, with profound faith, seeks the Dharma.

2. Believing in brahmins.

3. Associating with Dharma teachers and seeking to understand the profound and hidden meanings.

4. Honoring the Three Jewels.

5. Keeping away from foolish people.

6. Not slandering Dharma teachers.

7. Seeking profound and extensive wisdom.

8. Transmitting the Dharma to benefit beings so that the true Dharma is not destroyed.

9. Abandoning what is contrary to the Dharma.

10. Extolling right view and abandoning all wrong views.

“Because of these ten dharmas, one receives the recompense of great wisdom.

“Again, what karma brings the recompense of hell? There are ten dharmas. What are the ten?

1. Unwholesome bodily karma.

2. Unwholesome verbal karma.

3. Unwholesome mental karma.

4. Constantly giving rise to the view of a self.

5. Constantly giving rise to extreme views.

6. Persisting in wrong views.

7. Ceaselessly committing evil.

8. Sexual misconduct and deviant practices.

9. Slandering sages and worthies.

10. Destroying the true Dharma.

“Through these ten karmas, one receives the recompense of hell.

“Again, what karma brings the recompense of birth as an animal? There are ten kinds. What are the ten?

1. Committing evil of middling severity through bodily karma.

2. Committing evil of middling severity through verbal karma.

3. Committing evil of middling severity through mental karma.

4. Giving rise to much greed.

5. Giving rise to much anger.

6. Giving rise to much delusion.

7. Making improper gifts.

8. Practicing spells and sorcery.

9. Ruining a bodhisattva’s pure conduct.

10. Giving rise to eternalist and extreme views, claiming that ‘after a person dies, that person becomes human again.’

“Through these ten karmas, one receives the recompense of birth as an animal.

“Again, what karma brings the recompense of birth as a hungry ghost? There are ten kinds. What are the ten?

1. Slight evil bodily karma.

2. Slight evil verbal karma.

3. Slight evil mental karma.

4. Begrudging possessions and refusing to practice generosity.

5. Giving rise to greatly wrong views and slandering the causality taught by the Buddha.

6. Being arrogant and self-important and treating the virtuous with contempt and slander.

7. Obstructing others from practicing generosity.

8. Having no compassion for the hungry and thirsty.

9. Begrudging food and drink and refusing to offer them to the Buddha and Sangha.

10. Using expedient means to estrange others from their fame and gain.

“Through these ten karmas, one receives the recompense of birth as a hungry ghost.

“Again, what karma brings the recompense of human birth? There are ten kinds. What are the ten?

1. Refraining from killing living beings.

2. Refraining from taking what has not been given.

3. Refraining from conduct contrary to pure conduct.

4. Refraining from false speech.

5. Refraining from impure and frivolous speech.

6. Not speaking divisive words.

7. Refraining from harsh speech.

8. Refraining from drinking alcohol and eating meat.

9. Refraining from ignorance and darkness.

10. Refraining from wrong views and firmly believing in the Three Jewels.

“By cultivating these ten lesser karmas, one receives the recompense of human birth.

“Again, what karma should one cultivate to be born among the devas of the Desire Realm? By cultivating the ten wholesome karmas, one is born in those heavens. Again, what karma should one cultivate to be born in the heavens of the Form Realm?

By cultivating the ten wholesome concentrations, one is born in those heavens. Again, what karma should one cultivate to be born in the four realms of formlessness? By cultivating samapatti as the cause, one is born in those heavens.

What are the four? By becoming detached from all form, one contemplates infinite space. Furthermore, by cultivating that concentration and subduing the obstructions, after death one is born in the Sphere of Infinite Space.

Becoming detached from the manifest presence of coarse and subtle consciousness, one forms the perception of infinity and subdues the obstructions. By further cultivating that concentration, one is born in that heaven in a subsequent life. Becoming detached from those obstructions and further cultivating that concentration, after death one is born in the Sphere of Neither Perception nor Non-Perception.

“Again, what karma should one cultivate so as not to be born in the Avici Hell? By cultivating wholesome karmas, dedicating the merit, and aspiring accordingly, one will certainly be born in a wholesome realm and will not enter Avici.

“Again, what karma brings what result? If one cultivates wholesome karma, one experiences pleasing results. If one creates evil karma, one experiences repellent results. If one is apart from both wholesome and unwholesome karma, there can ultimately be no pleasing or repellent result at all. It is like a virtuous woman whose merchant husband has traveled far away and has not returned home for a long time—how could she have a child?

“Again, what karma produces no result? If, after creating evil karma, one turns one’s mind around, openly confesses it, awakens, reproaches oneself for previously failing to reflect, acknowledges it in thought and speech, directs one’s attention single-mindedly, and perpetually repents, then although that karma was created, one does not undergo its result. The same is also true of wholesome karma.

“Again, what karma brings perfection of body and mind? By cultivating patience, one acquires perfect bodily characteristics. By cultivating the Dharma through hearing and then reflecting upon it, one attains perfection of mind. Cultivating these karmas will certainly bring such results.

“Again, what karma, once cultivated, will not be dissipated or lost? If one has performed a wholesome deed and does not regret it, complain about it, or become distressed; does not regard it as nonexistent; does not argue that it was right or wrong; does not abandon it; and does not become agitated—if one acts in this way, the karma one has cultivated will never be lost, and one will certainly undergo its result.

“Again, what karma produces no result? The cultivation of indeterminate karma produces no result.

“Again, through cultivating what karma does a pudgala undergo a full lifespan in hell without gaining release? There is a pudgala who, after creating karma, does not regret it or reproach himself. Nor does he reject it, being mindless and free of sorrow; he does not call it right or wrong and is not agitated. By acting in this manner, it should be understood that one is born in a heavenly state. A pudgala who performs all such karma and is born in hell completes the entire lifespan there without gaining release.

“Again, through what karma does a pudgala fail to complete the full lifespan in hell? There is a pudgala who, after creating that karma, does not reform, but whose afflictions then destroy themselves. Afterward, awakening to his former wrongs, he abandons that karma without agitation. By acting in this manner, this pudgala, after creating that karma and being born in hell, does not complete the full lifespan there.

“Again, through what karma does a pudgala die immediately after being born in hell? There is a pudgala who, after creating that karma, regrets it and repudiates it, saying, ‘It does not exist.’ He casts it off, abandons the piercing afflictions, no longer delights in them, and resolves, ‘I shall not create them again.’ It is like King Ajatashatru, who, after committing the sin of killing his father, repented and openly confessed: ‘I created evil karma and must personally undergo its result. Now, before the Buddha, I repent and reveal my former transgression.’ Out of compassion for the king, the Buddha instructed him to contemplate how the nature of sin arises illusorily through conditions and is clearly unobtainable. Consequently, this pudgala dies immediately while in hell.

“Again, through what karma does a pudgala first experience happiness and later undergo suffering? There is a pudgala who initially practices generosity with delight and joy, but after giving, regrets and begrudges it. Consequently, this pudgala is born among humans into a family of the highest class, fully endowed with gold, silver, jewels, elephants, horses, and carriages. Parents, spouse, children, officials, subjects, and acquaintances are all complete and lacking in nothing, and the same is true of his treasuries. Thus, when receiving the karmic result, he first experiences happiness and later undergoes suffering.

“Again, through what karma does a pudgala first suffer poverty and later experience happiness? There is a pudgala who, due to causes from a former life, gives a little with an inferior state of mind. After giving, however, he does not regret it and later rejoices. Consequently, this pudgala is born as a human into a lowly family, lacking food, drink, and jewels and possessing no independence. Later, his possessions gradually increase and expand until he has countless riches and lacks nothing. Thus, when this pudgala receives the result, he first suffers poverty and later experiences happiness.

“Again, through what karma does a pudgala experience happiness both at first and later? There is a pudgala who, before giving, joyfully wishes to give and, after giving, rejoices, without regret either before or afterward. This pudgala is born as a human into a wealthy family of high standing, fully endowed with parents, spouse, children, officials, subjects, relatives, and friends. His treasuries, jewels, elephants, horses, cattle, sheep, dogs, gardens, groves, fields, and houses lack nothing, and he freely enjoys their use. Thus, this pudgala experiences happiness both at first and later.

“Again, through what karma does a pudgala experience no happiness either at first or later but constantly undergo suffering? There is a pudgala who initially has no thought of generosity and no good friends to encourage him to give. Having no faith, he begrudges his jewels and, from beginning to end, does not give even a strand of silk. Consequently, if this pudgala is born as a human, he is born into a lowly family, poor and distressed, lacking wealth, food, drink, fields, houses, possessions, and even relatives. He experiences no happiness at first and none later. Thus, this pudgala undergoes suffering both at first and later.

“Again, through what karma does a pudgala obtain great wealth and nobility yet begrudge his riches and refuse to give anyone even the smallest thing? There is a pudgala who, in a former life, turned toward the Three Jewels and once practiced generosity but never made a vow to continue cultivating generosity in future lives. Consequently, after his life ends, he may be born among humans, obtain great wealth and nobility, and be born into a great family possessing many jewels, elephants, horses, male and female servants, cattle, sheep, fields, and houses, all freely available for his use. Yet he begrudges, cherishes, and guards his possessions and does not practice generosity. Thus, this pudgala is wealthy and possesses many riches but is greedy and miserly and has no faith.

“Again, through what karma is a pudgala poor throughout one life yet delights in generosity? There is a pudgala who, in a former life, practiced generosity toward the supreme field of the Three Jewels and also made the vow that his generous mind would remain unbroken even in future lives. After his life ends, he is born among humans and devas, repeatedly experiencing merit. Later, when that merit is exhausted, he is again born among humans, and though poor, he delights in generosity. Thus, although this pudgala is poor, he delights in giving, and his mind of faith remains unbroken.

“Again, through what karma is a pudgala poor throughout one life and also greedy and miserly, giving nothing, however small? There is a pudgala who, in a former life, did not encounter a good friend and, being foolish, did not believe in cause and effect. He did not practice even the slightest act of the paramita of generosity. Consequently, after his life ends, he is born among humans into an impoverished family, lacking money, food, drink, fields, gardens, and all other possessions. Thus, this pudgala is poor and distressed and does not delight in generosity.

“Again, through what karma does one enjoy happiness in both body and mind, like a wheel-turning king, and also delight in creating merit? There is a pudgala who, in a former life, cultivated the precept against killing, gave others freedom from fear, and further vowed that his generous mind would not become deluded. Consequently, after this sentient being’s life ends, he is born among humans, enjoys happiness in both body and mind, and always delights in generosity.

“Again, through what karma does a pudgala enjoy happiness in both body and mind, like an old man who has settled all household affairs and has no further concerns? There is a pudgala who, in a former life, gave others freedom from fear and did not harm sentient beings but made no supreme vow. Consequently, after his life ends, this pudgala is born among humans and enjoys happiness in both body and mind, yet is unwilling to cultivate merit.

END OF THE FIRST FASCICLE.