分別善惡報應經

Again, through what karma does a pudgala have neither bodily nor mental happiness and also fail to cultivate merit? It is because, in a past life, a sentient being disturbed other beings and caused them fear, and moreover lacked faith and made no wholesome vows. Therefore, after death, this pudgala is born among humans, where both body and mind are troubled; being also deeply ignorant and benighted, that person does not practice giving.

Why is a pudgala short-lived among humans, yet long-lived in the three evil realms? It is because a pudgala cultivated causes in the past such that in this life the fruit of goodness is slight, while in the next life the fruit of evil is abundant. Therefore, this pudgala is short-lived when born among humans, but in the next life, when born in hell, among hungry ghosts, or among asuras, has a long lifespan.

Why is a pudgala short-lived in the three evil realms, yet long-lived in the human realm? It is because a pudgala cultivated causes in the past such that in this life the evil karma experienced is slight, while in the next life the wholesome karma experienced is abundant. Therefore, this pudgala is short-lived in the three evil realms, but in the next life, when born among humans, has a long lifespan.

Why is a pudgala short-lived both among humans and in the three evil realms? It is because a pudgala cultivated causes in the past such that the wholesome and evil karma experienced in both this life and the next are slight. Therefore, this pudgala is short-lived both among humans and in the three evil realms.

Why does the affliction of one pudgala end when that person's lifespan ends? Why does another pudgala's affliction end while that person's lifespan has not ended? These are those who have attained stream-entry, once-returning, non-returning, and arhats of determinate or indeterminate disposition.

Again, through what karma is a pudgala born in an evil realm yet endowed with an extraordinarily fine and handsome bodily form, so that all who see that being rejoice and feel affection? It is because, in a past life, a pudgala cultivated patience but, having broken the Buddha's pure precepts, fell into an evil realm and assumed another kind of body. Nevertheless, that being's appearance is handsome, gentle, and complete, and all who see it rejoice.

Again, through what karma is a pudgala born in an evil realm with a coarse body and ugly appearance, so that all who see that being are displeased? It is because, in a past life, this pudgala harbored much anger and failed to cultivate patience; after breaking the Buddha's pure precepts, that person also failed to confess. Therefore, after death and birth among another class of beings, that person's appearance is ugly, the body coarse and base, the faculties impaired, and the whole body filled with foulness. That being is deluded and benighted, and all who see that being are displeased.

Furthermore, what retributions arise from evil karma? Because of killing, lifespan, appearance, and strength are all deficient. Because of stealing, there are frost, hail, vermin, hunger, thirst, and drought.

Because of sexual misconduct, the external retribution is abundant defilement, and one's wife is unfaithful and disobedient. Because of falsehood, the retribution is foulness and disgrace, and people despise and detest one. Because of divisive speech, the retribution is discord among one's relatives and continual illness.

Because of harsh speech, the retribution is contact with hard and rough things and unattractive results. Because of impure and frivolous speech, the retribution is thorny forests and desolate gardens. Because of craving, the retribution is meager stores and provisions.

Because of anger, the retribution is bitter and pungent flavors and an ugly countenance. Because of ignorance, the retribution is an impure and deteriorating external appearance. Such are the results of creating the ten unwholesome karmas.

What retributions arise from cultivating the ten wholesome karmas?—By abstaining from killing, both lifespan and environmental retribution are complete. By abstaining from stealing, one is freed from hunger, thirst, wind, hail, vermin, and every calamity. Because there is no sexual misconduct, one's good reputation spreads everywhere and one is freed from defilement.

Because there is no false speech, one's breath is always pure and fragrant. Because there is no divisive speech, one's relatives live harmoniously, and one is freed from inequalities, thunder, frost, and hail. Because there is no harsh speech, the fruits are sweet and beautiful, and one is freed from hardness and roughness.

Because there is no impure and frivolous speech, forests and gardens are free from thorns and everything is fresh and flourishing. Because there is no craving, granaries and treasuries are full and complete. Because there is no anger, one's bodily marks are perfect and none of the faculties is impaired.

Because there are no wrong views, one's faculty of faith is unbroken, and one gains the supreme, fragrant, and beautiful in full. Such are the retributions gained by cultivating the ten wholesome karmas.

Furthermore, committing the ten evils brings ten kinds of retribution. What are the ten? Killing has ten retributions:

1. One's enemies increase day by day.

2. All who see that person are displeased.

3. Sentient beings fear that person.

4. One constantly undergoes suffering and distress.

5. One frequently thinks of killing.

6. One dreams of sorrow and suffering.

7. At the approach of death, one is filled with remorse.

8. One's lifespan is short.

9. One's consciousness becomes dull and confused.

10. After death, one falls into hell.

Furthermore, stealing has ten kinds of retribution. What are the ten?

1. One adds to enmities from former lives.

2. One is continually suspicious and anxious.

3. Evil companions pursue one.

4. Good friends keep their distance.

5. One breaks the Buddha's pure precepts.

6. One is punished by the king's law.

7. One becomes unrestrained and heedless.

8. One remains perpetually sorrowful and anxious.

9. One has no freedom.

10. After death, one falls into hell.

Furthermore, sexual misconduct has ten kinds of retribution. What are the ten?

1. The mind of lust blazes fiercely.

2. One's wife and concubines are neither faithful nor virtuous.

3. Unwholesomeness increases.

4. Wholesome dharmas are destroyed.

5. Men and women become dissolute.

6. Wealth secretly dissipates.

7. The mind is full of suspicion and anxiety.

8. One is separated from good friends.

9. One's relatives do not trust one.

10. At death, one falls into the three evil realms.

Furthermore, false speech has ten kinds of retribution. What are the ten?

1. One's breath is always foul.

2. Upright people keep their distance.

3. Flatterers and deceitful people increasingly gather around one.

4. One associates with nonhuman beings.

5. Even when one speaks the truth, no one believes it.

6. One's wisdom gradually diminishes.

7. One has a false reputation.

8. One does not speak sincere words.

9. One delights in gossiping about right and wrong.

10. When the body dies, one is born in an evil realm.

Furthermore, drinking intoxicants has thirty-six faults. What are they?

1. Wealth is dissipated and lost.

2. One suffers many illnesses in the present life.

3. It gives rise to a fondness for contention.

4. Killing increases.

5. Anger increases.

6. One is frequently dissatisfied.

7. Wisdom gradually declines.

8. Merit and virtue do not increase.

9. Merit and virtue diminish.

10. Secrets are disclosed.

11. Undertakings do not succeed.

12. Sorrow and suffering increase.

13. The faculties become obscured.

14. One brings shame upon one's parents.

15. One does not respect renunciants.

16. One has no faith in brahmins.

17. One does not honor the Buddha.

18. One does not respect the Sangha or Dharma.

19. One associates with evil friends.

20. One distances oneself from good friends.

21. One neglects food and drink.

22. One's body is exposed and indecent.

23. Sexual desire blazes fiercely.

24. People dislike one.

25. Ridicule and derision increase.

26. One's parents are displeased.

27. One's relatives reject and revile one.

28. One embraces what is contrary to the Dharma.

29. One is separated from the true Dharma.

30. One does not respect the virtuous and good.

31. One commits evil offenses.

32. One becomes distant from nirvana.

33. Madness grows increasingly severe.

34. Body and mind become distracted and disordered.

35. One commits evil and becomes heedless.

36. When the body breaks up and life ends, one falls into the great hells and undergoes suffering without end.

At that time, the Buddha said to the householder Yuka:

“If someone joins palms and reverently honors a stupa of the Tathagata, that person gains ten merits. What are the ten?

1. One is born into a family of great nobility.

2. One possesses great physical beauty.

3. One's form is strong and pleasing.

4. The four requisites are abundant.

5. One possesses many precious treasures.

6. One's good reputation spreads everywhere.

7. The faculty of faith is profound.

8. One's mindfulness is vast.

9. One's wisdom is keen and comprehensive.

10. One's undertakings are extensive.

“Thus, O householder, if someone joins palms and reverently honors a stupa of the Tathagata, that person gains merits such as these.

“If someone joins palms and bows in homage before a stupa of the Tathagata, that person gains ten merits. What are the ten?

1. One's speech is gentle and pleasing.

2. One's wisdom surpasses that of others.

3. Devas and humans rejoice in one.

4. One's merit and virtue are vast.

5. One dwells together with virtuous people.

6. One attains honor, nobility, and freedom.

7. One continually encounters Buddhas.

8. One draws near to bodhisattvas.

9. At death, one is born in heaven.

10. One swiftly realizes nirvana. Such merits are gained by bowing in homage before a Buddha's stupa.

“If someone wipes dust from a Buddha's stupa, that person gains ten merits. What are the ten?

1. One's physical marks are perfect.

2. One's body is upright.

3. One's voice is wondrous.

4. One is freed from the three poisons.

5. One's path is free from thorns.

6. One is born into the highest lineage.

7. One attains honor, esteem, and freedom.

8. At death, one is born in heaven.

9. One's body is free from defilement.

10. One swiftly realizes nirvana.

“Such merits are gained by wiping dust from a Buddha's stupa.

“If someone offers parasols and canopies to a stupa of the Tathagata, that person gains ten merits. What are the ten?

1. One is freed from burning affliction.

2. One's mind is not distracted.

3. One becomes a sovereign of the world.

4. One's undertakings are extensive.

5. One's merit and virtue are immeasurable.

6. One becomes a wheel-turning king.

7. One's bodily marks are perfect.

8. One is freed from the three evil realms.

9. At death, one is born in heaven.

10. One swiftly realizes nirvana.

“Such merits are gained by offering parasols and canopies to a Buddha's stupa.

“If someone offers bells and chimes to a Buddha's stupa, that person gains ten merits. What are the ten?

1. One possesses incomparable dignity and beauty.

2. One's wondrous voice is truly delightful.

3. One's voice is like that of the kalavinka bird.

4. One's speech is gentle and pleasing.

5. All who see one rejoice.

6. One becomes as learned as Ananda.

7. One attains honor, nobility, and freedom.

8. One's good reputation spreads afar.

9. One travels freely to celestial palaces.

10. Ultimately, one realizes nirvana.

“Such merits and excellent retributions are gained by offering bells and chimes to a Buddha's stupa.

“If someone offers banners and streamers to a stupa of the Tathagata, that person gains ten merits. What are the ten?

1. One's form is upright, one's lifespan long, and one's body complete.

2. One is honored and esteemed by the world.

3. One's faculty of faith is firm.

4. One supports one's parents with filial devotion.

5. One has many relatives and friends.

6. One is praised and has a good reputation.

7. One's appearance is dignified and handsome.

8. All who see one rejoice.

9. One is born into a high family, enjoys wealth, nobility, and freedom, and is born in heaven.

10. One swiftly realizes nirvana.

“Such merits are gained by offering banners and streamers to a Buddha's stupa.

“If someone offers garments to a stupa of the Tathagata, that person gains twelve wondrous merits. What are the twelve?

1. One's body is upright.

2. All who see one rejoice.

3. One's meritorious marks shine brightly.

4. One's appearance is wondrous.

5. One's physical beauty is incomparable.

6. One's body is free from defilement.

7. One's garments are clean and beautiful.

8. One's bedding is soft.

9. One attains great freedom.

10. At death, one is born in heaven.

11. All who see one respect and love one.

12. One swiftly realizes nirvana.

“Such merits are gained by offering garments to a Buddha's stupa.

“If someone offers flowers to a stupa of the Tathagata, that person gains ten merits. What are the ten?

1. One's appearance is as beautiful as a flower.

2. One is incomparable in the world.

3. One's faculty of smell is unimpaired.

4. One's body has no foul odor.

5. One possesses a wondrous, pure fragrance.

6. One is reborn in the pure lands of the ten directions and beholds Buddhas.

7. The fragrance of one's morality is redolent.

8. One is honored and esteemed by the world and attains the great bliss of Dharma.

9. One is born in heaven and attains freedom.

10. One swiftly realizes nirvana.

“Such merits are gained by offering flowers to the Buddha's relic stupa.

“Again, if someone spreads out their hair as an offering before a stupa of the Tathagata, that person gains ten merits. What are the ten?

1. One's complexion is extraordinarily soft and beautiful.

2. One's body has no foul odor.

3. One's form is pure.

4. One is born in Buddha lands throughout the ten directions.

5. The fragrance of one's morality is redolent.

6. One continually smells wondrous fragrances.

7. One's retinue is complete.

8. One's faculties experience joy.

9. One is born in heaven and attains freedom.

10. One swiftly realizes nirvana.

“Such merits are gained by offering one's hair at a stupa of the Tathagata.

“If someone offers lamps to the Buddha's relic stupa, that person gains ten merits. What are the ten?

1. One gains the purified physical eye.

2. One gains the purified divine eye.

3. One is freed from the three poisons.

4. One gains all wholesome dharmas.

5. One is intelligent and wise.

6. One is freed from ignorance.

7. One does not fall into the darkness of the three evil realms.

8. One attains honor, nobility, and freedom.

9. One travels freely among the heavens.

10. One swiftly realizes nirvana.

“Such merits are gained by offering lamps to the Buddha's relic stupa.

“If someone offers incense and flowers to a stupa of the Tathagata, that person gains ten merits. What are the ten?

1. One's faculty of smell is purified.

2. One's body has no foul odor.

3. One's body is clean and possesses a wondrous fragrance.

4. One's form is dignified and handsome.

5. One is revered by the world.

6. One delights in the Dharma and is learned.

7. One attains honor, nobility, and freedom.

8. One's good reputation spreads everywhere.

9. At death, one is born in heaven.

10. One swiftly realizes nirvana.

“These ten merits are gained by offering incense and flowers to the Tathagata's relic stupa.

“If someone offers wondrous music to a Buddha's stupa, that person gains ten excellent and wondrous merits. What are the ten?

1. One's bodily form is dignified and handsome.

2. All who see one rejoice.

3. One possesses a wondrous voice.

4. One's speech is harmonious.

5. One's body is comfortable and well-proportioned.

6. One is freed from anger.

7. One attains the great learning of Ananda, the Joyful One.

8. One attains honor, esteem, nobility, and freedom.

9. At death, one is born in heaven.

10. One swiftly realizes nirvana.

“Such merits are gained by offering wondrous music to a Buddha's stupa.

“If someone joyfully praises a stupa of the Tathagata, that person gains eighteen excellent and wondrous merits. What are the eighteen?

1. One is born into a noble and exalted lineage.

2. One's form is dignified and handsome.

3. One's body is upright and full.

4. All who see or hear one rejoice.

5. One possesses immeasurable wealth.

6. One has a vast retinue.

7. One suffers no loss or destruction.

8. One attains honor, nobility, and freedom.

9. One is continually born in Buddha lands.

10. One's reputation spreads afar.

11. One's virtues are praised.

12. The four requisites are abundant.

13. Devas and humans make offerings to one.

14. One becomes a wheel-turning king.

15. One enjoys a long lifespan.

16. One's body is as firm as vajra.

17. At death, one is born in heaven.

18. One swiftly realizes nirvana.

“Such merits are gained by joyfully praising the Buddha's relic stupa.

“If someone offers a bed and seat to the Buddha, that person gains ten merits. What are the ten?

1. One's virtuous deeds are esteemed.

2. One is praised by the world.

3. One's hands and feet possess great strength.

4. One's name is heard even in distant places.

5. One's virtues are celebrated.

6. One is peaceful, harmonious, and joyful.

7. One sits upon the throne of a wheel-turning king and has many attendants.

8. All who see one rejoice.

9. One is born in the Heaven of Mastery, fully endowed with meritorious marks.

10. One swiftly realizes nirvana.

“Such merits and excellent retributions are gained by offering a bed and seat to the Buddha.

“If someone offers footwear to the Buddha's Sangha, that person gains ten merits. What are the ten?

1. One's deportment is exemplary.

2. One never lacks elephants or horses.

3. One proceeds vigorously upon the path.

4. One's body does not become weary.

5. One's feet are not injured when walking.

6. One is freed from thorns, sand, and gravel.

7. One gains mastery of the bases of spiritual power.

8. One has many servants.

9. One is born in the Heaven of Mastery.

10. One swiftly realizes nirvana.

“Such merits are gained by offering footwear to the Buddha's community of bhiksus.

“If someone places ten articles in alms bowls and offers them to the Buddha and Sangha, that person gains ten merits. What are the ten?

1. One's appearance shines brightly.

2. One has every vessel and utensil in abundance and may use them at will.

3. One does not suffer hunger or thirst.

4. One possesses many precious jewels.

5. One is freed from evil destinies.

6. Devas and humans rejoice in one.

7. One's meritorious marks are perfect.

8. One attains honor, nobility, and freedom.

9. One is continually born in the heavens.

10. One swiftly realizes nirvana.

“Such merits and retributions are gained by offering vessels.

“If someone offers vegetarian food to the Buddha and Sangha, that person gains ten merits. What are the ten?

1. One enjoys a long lifespan.

2. One's form is full and well-rounded.

3. One's hands and feet possess strength.

4. One's memory is unfailing.

5. One possesses wisdom and eloquence.

6. All who see one rejoice.

7. One possesses many jewels.

8. Whether among humans or devas, one attains freedom.

9. After death, one is born in heaven.

10. One swiftly realizes nirvana.

“Such ten excellent merits are gained by offering vegetarian food to the Buddha and Sangha.

“If someone offers elephants, horses, and vehicles to the Buddha and Sangha, that person gains ten merits. What are the ten?

1. The soles of one's feet are soft.

2. One's deportment is unimpaired.

3. One's body does not become weary.

4. One is peaceful, happy, and free from illness.

5. Enemies keep their distance.

6. One has mastery of spiritual powers.

7. One has many servants.

8. One possesses the meritorious marks of devas and humans, and all who see one rejoice.

9. After death, one is born in heaven.

10. One swiftly realizes nirvana.

“Such merits are gained by offering vehicles, elephants, and horses to the Buddha and Sangha.

“If someone repairs rooms, houses, and palaces and offers them to the Buddha and Sangha, that person gains many merits. What are the characteristics of those merits?

¯ One is continually free from fear.

¯ Body and mind are peaceful and joyful.

¯ One obtains the finest, softest bedding.

¯ One's garments are splendid, and one's body is pure and fragrant.

¯ Whether among humans or devas, one freely enjoys the five desires.

¯ One is born into a great ksatriya or brahmin family.

¯ One may also become a householder, lay devotee, chief minister, merchant leader, village head, city governor, king, or great minister. Whatever one wishes is fulfilled, and all accomplishments are attained.

¯ If one becomes a holy wheel-turning king, one may govern one continent, two continents, or as many as four continents according to one's power, teaching and transforming them in freedom.

¯ If one dwells among the devas of the six desire heavens—from the Four Great Kings and the Heaven of the Thirty-three through the Heaven of Mastery over Others' Creations—every wish is fulfilled, and one is born wherever one desires.

“If, through the power of merit from former lives, someone wishes to be born in any of the heavens of the form realm—from the Brahma Assembly and Brahma's Ministers through the Akanistha Heaven—that person's wish to be born in those realms is fulfilled.

“If someone aspires to any state in the formless realm—from the Sphere of Infinite Space through the Sphere of Neither Perception nor Non-perception—that too is attained. Or if that person aspires to the fruits of stream-entry, once-returning, non-returning, or arhatship, to pratyekabuddhahood, or even to unsurpassed bodhi, each is attained as desired. Such merits are immeasurably diverse. These retributions are gained by repairing rooms, houses, palaces, and towers and offering them to the Buddha and Sangha.

“If someone offers medicines and exquisite drinks to the Buddha and Sangha, that person gains ten merits. What are the ten?

1. One's faculties are complete.

2. One is pure, fresh, and clean.

3. One's forehead is broad and well-formed.

4. One's countenance is joyful.

5. One's appearance shines brightly.

6. One's merit and virtue are complete.

7. One does not suffer hunger or thirst.

8. One is freed from the three evil paths.

9. One is born in the Heaven of Mastery.

10. One swiftly realizes nirvana.

“Such merits are gained by offering medicines and exquisite drinks to the Buddha and Sangha.

“If someone follows the Buddha into homelessness, that person gains ten merits. What are the ten?

1. One leaves behind household life and spouse.

2. Even when desire arises, one does not cling to it.

3. One delights in tranquility.

4. All Buddhas rejoice.

5. One is freed from evil maras.

6. One draws near the Buddha and hears the Dharma.

7. One is freed from the three evil paths.

8. Devas respect and cherish one.

9. At death, one is born in heaven.

10. One swiftly realizes tranquility.

“Such ten merits are gained by following the Buddha into homelessness.

“If a bhiksu dwells in a quiet wilderness, that bhiksu gains ten merits. What are the ten?

1. One is freed from clamor and noise.

2. One is pure and fragrant.

3. One accomplishes meditative concentration.

4. All Buddhas compassionately regard one.

5. One does not suffer an untimely death.

6. One becomes learned and gains dharani.

7. One accomplishes samatha and vipasyana—calm and insight.

8. Afflictions do not arise.

9. At death, one is born in heaven.

10. One swiftly realizes nirvana.

“Such merits are gained by a bhiksu who practices in a secluded forest.

“If a bhiksu carries an alms bowl and begs for food, that bhiksu gains ten merits. What are the ten?

1. One's deportment is unimpaired.

2. One brings sentient beings to maturity.

3. One is freed from pride and conceit.

4. One does not crave fame or gain.

5. The field of merit becomes universal.

6. All Buddhas rejoice.

7. One causes the Three Jewels to flourish.

8. One's pure conduct becomes complete, and one abandons base thoughts.

9. At death, one is born in heaven.

10. Ultimately, one realizes nirvana.

“Such merits are gained by continually carrying an alms bowl and begging for food.

“If a bhiksu carries an alms bowl and begs for food, becoming free from ten kinds of darkness, that bhiksu gains the following ten merits. What are the ten?

1. One clearly knows whether entering and leaving a village is beneficial or unbeneficial.

2. One clearly knows whether visiting a family or clan is beneficial or unbeneficial.

3. One clearly knows whether teaching the Dharma is beneficial or unbeneficial.

4. One clearly knows whether drawing near to an acarya or preceptor is beneficial or unbeneficial.

5. One clearly knows whether teaching, transforming, benefiting, and gladdening sentient beings with loving-kindness and compassion is beneficial or unbeneficial.

6. One clearly knows whether drawing near or keeping one's distance is beneficial or unbeneficial.

7. One clearly knows whether studying the three trainings of morality, concentration, and wisdom is beneficial or unbeneficial.

8. One clearly knows whether accepting robes given by faithful donors is beneficial or unbeneficial.

9. One clearly knows whether carrying an alms bowl into narrow lanes is beneficial or unbeneficial.

10. One clearly knows whether using bedding and medicines, even until death, is beneficial or unbeneficial.

“Through such clear knowledge, one gains these ten excellent retributions.”

At that time, the Blessed One said to the son of the householder Yuka:

“Karma is the cause; karma gives rise to birth. Karma has causes and cessation, antecedents and consequences. Because of the distinctions between projecting karma and completing karma, retributions differ as high and low, foolish and wise.”

When the Buddha had taught this Dharma, the householder Yuka said to the Buddha:

“Blessed One, among the Upasaka clan and all the ksatriya and brahmin clans of this country of Sravasti, those who hear this Dharma rejoice, remember it, and uphold it. All our relatives cherish it greatly, forever attaining peace and happiness, with benefits for themselves and others that never end.”

The Buddha said:

“Excellent! Excellent, householder Yuka! It is just as you have said.”

When the Blessed One had spoken these words, the householder Yuka, the son of Dauneya, the bhiksus, and immeasurable hundreds of thousands of human and nonhuman beings and others rejoiced and were uplifted. They bowed to the Buddha and withdrew.

END OF THE LOWER FASCICLE