Toh 354Kinh Giảng Dạy Nhân Và Quả Của Thiện Và Ác

Summary

Teaching the Causes and Results of Good and Ill describes karmic
cause and effect. The discussion begins with Ānanda, who asks the Buddha why beings—particularly
human beings—undergo such a wide range of experiences. The Buddha replies that one’s past actions,
whether good or ill, bring about a variety of positive and negative experiences. To this effect, he
offers numerous vivid examples in which results in this current lifetime parallel actions from a
past life. Emphasis is placed on the object of one’s actions, such as the Saṅgha or the Three
Jewels. The discourse concludes with the Buddha describing the benefits associated with the sūtra
and listing its alternative titles, while the surrounding audience reaps a host of miraculous
benefits.

Acknowledgements

Translated by the Yangdar Translation Group. The translation was produced by Lowell Cook and
Jessica Locke, who also wrote the introduction. The translation was then checked against the Chinese
by Jeffrey Kotyk and subsequently edited with reference to the Chinese by Joie Chen and Rory
Lindsay.

The translation was completed under the patronage and supervision of 84000: Translating the
Words of the Buddha.

Introduction

In Teaching the Causes and Results of Good and Ill, Ānanda
asks the Buddha why different beings experience different fortunes and what types of past
actions have now ripened into their respective conditions. The Buddha answers by elucidating the
inconceivable dynamics of karma through a series of examples of virtuous and nonvirtuous actions
along with their positive and negative results. While these one-to-one correspondences might
strike the reader as an oversimplification of a very subtle and complex process, such pedagogical devices are common
in the Buddhist tradition. Notably, in the classical presentation of the three types of karmic
results (Tib. las kyi ’bras bu gsum), the
second is said to be the “correlated effect” (Tib. rgyu
mthun pa’i ’bras bu), which describes how results mirror their causes.

The Tibetan version of Teaching the Causes and Results of Good and
Ill is a translation of the Chinese sūtra titled Shanwo
yinguo jing
善惡因果經 (Taishō 2881). One thing that is particularly intriguing
about this Tibetan sūtra is that it is practically identical to another Tibetan translation,
Teaching the Ripening of Virtuous and Nonvirtuous Actions (Toh
355). Upon comparison, it is clear that these two Tibetan texts are
simply different translations of the same Chinese sūtra. However, perhaps solely on account of
their dissimilar titles, they are retained as two distinct yet adjacent entries in the Degé
Kangyur.

These two sūtras differ not in terms of content but in terms of language; Toh 354,
translated here, employs an Indo-Tibetan lexicon, whereas Toh 355 uses a Sino-Tibetan
lexicon. The Indo-Tibetan lexicon refers to a body of terminology constructed in the likeness of Sanskrit and implemented during the early ninth century in order to imbue
translations with a more Indic flavor, while the Sino-Tibetan lexicon leans toward a more
indigenous, and presumably more archaic, range of Tibetan terminology that emerged out of
interaction with Chinese texts. This suggests that Toh
355 is the earlier of the two translations, given that the Sino-Tibetan encounter predates the cultural sway that Indian Buddhism would later have over the Tibetan empire and
subsequent Tibetan Buddhist traditions. Nevertheless, its title is absent in the
Denkarma (Tib. ldan/lhan dkar
ma) and Phangthangma (Tib. ’phang thang ma)
catalogs of the early ninth century.

The translator of Toh 354 was the prolific translator Chödrup (Tib. chos grub, alias Facheng 法成, c.
755–849), who was active in Dunhuang during the early ninth century. Given that Chödrup is known
for his use of Indian vocabulary, it is likely that he did not also translate Toh 355. The
colophon of Toh 354 states that it was translated with reference to both Indian and Chinese
manuscripts. However, given that we have no extant Sanskrit manuscripts of the sūtra, no mention
of the text in Indian sources, and not even a Sanskrit title at the head of the sūtra, it seems
uncertain whether this statement can be trusted. It could possibly be a later addition made with
the aim of conferring greater canonical authenticity upon a translation from Chinese in a climate
in which India was seen as the principal source of authentic transmission.

Beyond the Tibetan, the sūtra was translated from Chinese into Sogdian and an English
translation of the Sogdian has previously been published by David Neil MacKenzie (1970). The present
English translation was produced based on the Degé block print with reference to the Comparative
Edition (Tib. dpe bsdur ma) and subsequently compared with
the Chinese version.

The Translation

Teaching the Causes and Results of Good and Ill

##

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was residing in Prince Jeta’s Grove,
Anāthapiṇḍada’s Park. At that time, the Blessed One was teaching the Dharma surrounded by
innumerable bodhisattvas and many divine and human followers, who were listening to the Dharma
one-pointedly.

It was then that, for the benefit of beings, Venerable Ānanda said to the Blessed One,
“Blessed One, currently in this world, among those who are similar in being born as humans, some
are attractive while others are ugly; some are strong while others are weak; some are poor while
others are rich; some suffer while others are happy; and some are noble while others are
ignoble.

“Their voices are dissimilar and their languages distinct. Some make it one hundred
years without dying, while others perish before thirty. Some suddenly die at fifteen, while
others die right in their mother’s womb. Some are good looking and have lovely faces, while
others are destitute, ignoble, and ugly. Some are born rich and noble. Some are strong
though lowly, while others are weak though born of high class. Some suffer yet have long lives, while others
are happy yet have short lives.

“There are those who practice virtue yet end up in the wrong, while others commit
misdeeds yet obtain meritorious benefits. Some are fat and fair but cross-eyed and hard of
seeing, while others are dark in complexion yet endowed with inborn beauty. Some are short and small yet quick-witted, while others are tall and big yet work in servitude to others.
Some have many children, while others live alone. Some wander outside, hungry and afflicted by cold, while others live
indoors, enjoying clothing and food. Some are poor when they are young and finally become wealthy by the time
they are old. Some are honest in their dealings yet are forcefully imprisoned without having
committed any crimes. Some have compassionate parents and respectful children and discuss with them the truths of the
sūtras and sciences. Some fight and quarrel, estranging brother from brother.
Some possess a multitude of riches and build mansions, while others depend upon others and
have no house of their own. Some live in the trees and on the plains like birds. Some wear furs,
forage grass for food, and drink like ferocious beasts. Some are illiterate. Some experience the ripening of happiness without doing
anything. Some do not find any source of
income.

“Some become knowledgeable through their sharp faculties, while others lack knowledge due to their dull faculties. Some find things
only after searching, while others find things even without searching. Some are very stingy even
though they are rich, while others delight in giving even though they are poor. Some speak
gently with eloquent words, while others speak wrathfully with harsh words.
Some are respected and beloved by all, while some are cast far away by everyone. Some lovingly care for living beings, while
others murder countless living beings. Some are considered open minded and charming by
everyone, while others are ignored. Some are hated by their wives and in-laws, while others are loved by all
their relatives. Some are happy to listen to Dharma teachings, while others fall asleep upon
hearing the sūtras. Some are undignified even though they are strong and heroic. Some are intent upon studying words and their meanings.
Some appear to behave like different kinds of animals.

“Blessed One, I request you to please explain in detail the respective causes and
results of these humans. Many followers will listen and understand as they single-pointedly
focus themselves on virtue.”

The Blessed One responded, “Ānanda, as you stated in your inquiry, these
humans undergo all these dissimilar experiences of karmic ripening in many hundreds of thousands
of different ways due to disparate behaviors in previous lifetimes. Having a lovely face in this life comes from patient
acceptance. Having an
ugly face comes from anger. As a human, living in
poverty comes from having been stingy. As a human, being wealthy comes from having practiced
generosity. Being noble and of high class comes from having paid respect to others.
Being ignoble comes from having acted arrogantly. As a human, being tall and large comes from
having devotedly shown respect. Being short comes from having
shown contempt for the Dharma.

“As a human, being ineloquent comes from having previously been a sheep. As a human, being dark and scrawny comes from having obscured images of the
thus-gone ones. As a human, having unsightly lips comes from having
eaten food off of stūpas. As a human, having red eyes comes from having been stingy with
fire. As
a human, having poor eyesight comes from having gouged out the eyes of falcons. As a human, being
mute comes from having denigrated the Dharma. As a human, being deaf comes from having been
displeased upon hearing the Dharma. As a human, having sharp teeth comes from having taken great
pleasure in gnawing on bones and eating meat. As a human, having a crooked nose comes from
having made malodorous offerings to the thus-gone ones. As a human, having a cleft lip comes from
having pierced the cheeks of fish. As a human, having yellowed hair comes from having plucked out the
hair of pigs. As a human, having split ears comes from having punctured the ears of others. As a human,
having a snake-like body comes from having worn light
and thin clothing in the presence of the thus-gone ones. As a human, having a dark complexion comes from having put statues
of the thus-gone ones beneath courtyards and exposed them to smoke. As a human, having disabled limbs comes from not having risen when
seeing preceptors, masters, or gurus. As a human, being hunchbacked comes from having
worn light and thin clothing and turned one’s back when passing the thus-gone ones. As a human, an unsightly forehead comes from not having bowed upon seeing the thus-gone ones,
instead banging one’s hands together at the forehead. As a human, having a short neck
comes from having hid one’s face and run away when one saw the gurus. As a human, always having heart diseases comes from having hacked, cut, and
sliced up the limbs of beings. As a human, having
leprosy comes from having taken wealth away from the innocent. As a human, being short of
breath comes from having served cold food to others during the depths of winter. As a human, lacking sons or daughters comes from having killed many baby
birds. As a human, having many children comes from having taken joy in caring for beings. As a
human, having a long life comes from having had a loving heart. As a human, having a short life
comes from having killed many creatures. As a human, being wealthy comes from having practiced generosity. As a
human, owning horses and chariots comes from having offered horses and chariots to the Three
Jewels. As a human, having brilliant faculties comes from having inquired into and recited the
sūtras. As a human, having dull faculties comes from having been an animal. As a human, working
as another person’s servant boy or girl comes from having amassed debt. As a human, being
unstable and flighty comes from having previously been a monkey. As a human, contracting leprosy
comes from having destroyed images of the Three Jewels. As a human, having disabled limbs
comes from having tightly bound the limbs of other beings. As a human, having scars
and abscesses on the body that do not heal even with lengthy medical treatment comes from having
beaten other beings. As a human, having a malicious nature comes from having been a scorpion
or a snake.

“As a human, having all six sense faculties complete comes from having upheld one’s
discipline. As a human, having incomplete sense faculties comes from not having upheld one’s
discipline. As a human, having bad hygiene comes from having been a swine. As a human, being
fond of song and dance comes from having been a musical performer. As a human, having excessive
desire comes from having been a dog. Having goiters on the neck comes from eating alone. Having bad
breath comes from having insulted others with harsh words. Having incomplete male faculties
comes from having castrated dogs and swine. Having a short tongue comes having disgraced the
gurus in solitary places.

“People who take pleasure in committing adultery with the wife of another will regress
to a rebirth as a swan after death. People who take pleasure in sexual misconduct with their
relatives and friends will regress to a rebirth as a sparrow after death. People who are stingy
with the sūtras and treatises and hide their knowledge so as not to teach them to others will be
reborn as a wood-eating insect after death. People who take pleasure in bearing
bows and arrows and battling will regress to a
rebirth as a barbarian after death.

“Taking pleasure in hunting and killing living beings will result in regressing to a
rebirth as a jackal after death. Taking pleasure in wearing crowns and flowers will result in
being a dung beetle after death. Enjoying
wearing long dresses will result in being a long-tailed insect after death. Taking pleasure in sleeping
and eating will result in being reborn as a swine after death. Taking pleasure in wearing
colorful clothing will result in becoming a multicolored bird after death. Taking pleasure in
mimicking the words of others and making fun will result in becoming a parrot after death.
Taking pleasure in gossip will result in being reborn as a large-bodied snake after death. Being
hostile to an enemy without just cause will result in being born after death as an insect with a mind that holds on to grudges. Enjoying
others’ discord will result in being born as an owl after death. Taking pleasure in uttering
curse words will result in being born as a fox after death. Taking pleasure in
scaring and frightening others will result in being born as a mountain deer after
death.

“Those who entered shrines while wearing wooden shoes in a previous life will be reborn
as horses in this life. Those who took pleasure in farting in a previous life will be reborn as
stink bugs. Those who used the Saṅgha’s mortars and pestles in a previous life will be reborn as
flat-headed worms in this life. If one obstructed others’ access to food in a
previous life, one will be woodworms in this life. Those who stole water from the Saṅgha and used it
themselves will be reborn as fish or crocodiles. Those who discarded their filth on the grounds of the
Saṅgha will be reborn as latrine maggots. Those who stole fruit from the Saṅgha will become
mud-eating bugs. Those who stole wealth from the Saṅgha will become oxen or donkeys turning a
millstone.

“If one insistently begs the Saṅgha to loan out its wealth, one will be reborn as a
white pigeon. If one ridicules and disparages the Saṅgha, one will be reborn as a bug on the
neck of oxen. If one consumes the vegetables of the Saṅgha, one will be reborn as an insect on
vegetables. If one sits on the seats of the Saṅgha, one will be reborn as a
mosquito. If one uses the various implements belonging to the Saṅgha, one will be
reborn as a moth. If one enters monasteries wearing bone ornaments, one will be reborn
as a long-beaked bird. If one enters monasteries having applied rouge on the lips, one will be reborn as a red-beaked bird.
If one goes into monasteries wearing colorful clothing, one will be reborn as a yellow bird. If a
married couple copulates in a temple, they will be reborn as blue-headed birds. If one tramples on a
stūpa of the thus-gone ones, one will be reborn with the body of a camel. If one goes into
shrines of the thus-gone ones wearing shoes, one will be reborn as a toad. If one makes a clamor while listening to
the Dharma, one will be reborn as a hundred-tongued bird. If one harasses
a pure nun, one will fall into the iron caves of the hell realms, where many hundreds of
thousands of circular blades will descend upon one, slicing one’s body.”

Venerable Ānanda then inquired of the Blessed One, “Blessed One, as you have just taught,
using the property of the Saṅgha is an extremely grave misdeed. How, then, should the four
types of benefactors go to monasteries and offer their respect and pay homage?”

The Blessed One replied, “Those who go to the monasteries of the Saṅgha are of two mindsets:
virtuous and nonvirtuous. Who are those with a virtuous mindset? They are those who bow upon
seeing the thus-gone ones when entering monasteries, those who pay respect with veneration and
inquire as to the meaning of the sūtras when they see the Saṅgha, those who correctly uphold
their vows and confess their faults, and those who offer their wealth in service to the Three
Jewels. These people will be reborn in the divine palaces of the gods, or if in
the future they are a householder or a wife, they will experience results
with a similar karmic fruition. This is
known as the supremely virtuous person.

“Who are those with a nonvirtuous mindset? They are those who go to the monasteries only
intending to beg, borrow, or take loans from the Saṅgha, those who desire only to find fault
with and relentlessly disparage the Saṅgha, and those who do not feel bad about consuming the
food of the Saṅgha, taking home with them cakes, fruits, and vegetables. As soon as they die,
these people will fall down to the hells where they eat lumps of iron, where there is no suffering they will not
experience—from being boiled in cauldrons to being burnt by scorching fires, climbing mountains
of knives and trees with razor leaves, and so on. This is known as the supremely nonvirtuous
person.”

The Blessed One said, “Ānanda, I admonish my future disciples:
exercise vigilance so as to not commit transgressions against the Three Jewels. So long as they act
wholeheartedly in accordance with what the Thus-Gone One has taught, they will undoubtedly pass
beyond suffering once the Thus-Gone One Maitreya appears in this world.”

The Blessed One continued, “If one strips the clothing from the body of another in this
life, after death one will fall into the cold hell realms, or, having been reborn as a silkworm,
one will be boiled alive. If one does not delight in lighting
lamps to illuminate sūtras and statues in this life, after death one will fall into the darkness of the
hells between mountains. If in this life one torments and cuts up beings, taking
their lives, after death one will fall into the weapon-like hells, where one will climb razor-sharp
mountains and trees with razor leaves.

“Those who desire a great deal and commit sexual misconduct in this life, after death will fall into
the hells where they will be liquified against scalding bronze pillars and sleep on
scorching iron beds. Those who keep many wives in this life will fall into the hells where they
will be pulverized by iron millstones. Those who possess many husbands in this life, after death will fall
into the hells of poisonous snakes. Those who burn eggs in this life, after death will fall into
the hells of burning embers. Those who skin pigs and defeather birds in this life, after death
will fall into the hells where they will boil in molten iron. Those who castrate
pigs and dogs in this life, after death will fall into the hells of jagged rocks. Those
who drink alcohol and become intoxicated in this life, after death will fall into the hells where they will
drink molten metal. Those who hack off and sever the limbs of beings in this life, after death
will fall into the hells of iron wheels. Those who steal fruit from the Saṅgha in
this life, after death will fall into the hells where they will swallow iron lumps. Those who eat
the intestines and flesh of pigs in this life, after death will fall into the hells filled with filth.
Those who eat live fish in this life, after death will fall into the
hells with trees made of weapons, clubs, and saws. Those who become stepmothers and look upon their stepchildren with scorn
in this life, after death will fall into the hells of blazing chariots. Those who sow discord
with divisive speech in this life, after death will fall into the hells where they will be tilled by iron
plows. Those who reprimand others with harsh language in this
life, after death will fall into the hells where their tongues will be pulled out. Those who
speak many falsehoods in this life, after death will fall into the hells where they will be impaled with iron
needles.

“Those who take life and offer it to perverse gods, after death will fall into the hells where they will
be beaten with iron pestles. Those who, in this
life, practice sorcery by chanting the words of ghosts and swindling people, after death will fall into the
hells of mountains of flesh. Those who, in this life, practice sorcery by lying on the ground with
their eyes closed, summoning ghosts, and uttering falsehoods such as ‘you will be
reborn in the higher realms,’ after death will fall into the hells where their waists will be severed.
Those who, in this life, practice sorcery
by taking the lives of others and making them into offerings for gods, ghosts, the lords of the
five paths, demonesses, and other such beings are all fools who have been deceived. They will
therefore fall into the hells where they will be hacked up with axes. Their limbs will be sliced and severed by the minions of hell.
Both of their eyes will be pecked out by birds with iron beaks. Those who, in this life, practice
sorcery by burying the corpses of the dead, by making prognostications of the good and bad omens
of houses and of the fortune or lack thereof of the five families, by appeasing the nāgas, by
making thanksgiving offerings of crushed silkworms, and by deceiving fools to take
their wealth with false prognostications, after death will fall into the hells of iron webs. There, their bodies will be swarmed by countless malevolent
birds that will consume the entirety of their flesh before pecking away at their bones and
innards, causing them immeasurable suffering. Those who, in this life, act as doctors
but are unable to cure illness while nonetheless deceiving others and taking their wealth, after death will
fall into the hells where they will be bled and scorched with moxibustion sticks.
They will fall into the hells where their bodies will be entirely consumed by flames. Those who,
in this life, destroy stūpas and monasteries, do not obey the orders of their preceptors and
masters, and do not have reverence for their parents will experience manifold suffering in the
great hell of Avīci and the eight great hells. They will then find themselves in the
one hundred thirty-six minor hells, where they will suffer for one eon, two eons, or even up to
five hundred eons, after which they will finally escape. If they then meet with a
spiritual teacher, they will give rise to the mind set on awakening. However, if they do not
meet with one, they will once more fall back down to the hells.”

The Blessed One continued, “As a human, having a body that is large and pungent and being
quick to anger and difficult to liberate comes from having previously been a camel. As a human,
taking delight in moving about, busying oneself with eating, and not being scared away by
anything comes from having previously been a horse. As a human, being able to endure heat and
cold yet unable to mentally retain anything comes from having previously been an ox. As a human, having a loud voice, lacking
shame and modesty, being full of craving, being lethargic, and not distinguishing good from ill comes from having previously been a
donkey. As a human, always craving meat and never fearing any task comes from having previously
been a lion. As a human, being tall with round eyes, often wandering in the wilderness, and
being averse to one’s
children and wife comes from having previously been a tiger. As a human, being hairy, having
small eyes, and not wishing to dwell in a single place comes from having previously been a bird.
As a human, being of an unstable nature and delighting in killing tiny creatures comes from
having previously been a fox. As a human, being strong and skilled in hunting, having
little desire, and lacking craving for a wife comes from having previously been a wolf. As a
human, disliking fine clothing, ruminating over mistakes, sleeping little, and being
full of anger comes from having previously been a dog. As a human, delighting in sexual misconduct and taking
great pleasure in telling alluring tales to many people comes from having previously been a
parrot. As a human, being physically small, delighting in sexual
misconduct, being mentally scattered, and becoming fixated immediately upon beholding something
comes from having previously been a sparrow. As a human, having red eyes and short teeth,
spewing saliva when speaking, and enveloping oneself in cloth coverings when sleeping comes from having previously been a snake
or a lizard. As a human, becoming outraged immediately upon speaking and spewing verbal abuse
without understanding the intentions of others comes from having previously been a scorpion. As
a human, living in isolation, craving food, and sleeping little during the night comes from
having previously been a cat. As a human, boring holes in walls to thieve, craving wealth, harboring
grudges easily, and being indifferent to others—not distinguishing between close and distant
relations—comes from having previously been a mouse.”

The Blessed One continued, “As a human, those who demolish stūpas and monasteries and hoard the
property of the Three Jewels for their exclusive use will fall into the great hell of Avīci
after death. Even if they escape from this hell, they will take up a body in the animal realm,
such as that of a pigeon, sparrow, duck, parrot, bluebird, fish, tortoise, monkey,
or deer. In the rare event that they attain a human body, they will be a person labeled a paṇḍaka, a woman, a person with
double gender, a person lacking in faculties, or a prostitute. As a human, those who take
pleasure in anger will descend into the forms of poisonous snakes, tigers, lions, wolves, bears,
brown bears, cats, and falcons. In the rare event that they attain a human body, they will take pleasure in the
killing of birds and pigs and in being a butcher, huntsman, spy, or prison guard. As a human,
those who are foolish and ignorant and unable to understand analytical reasoning will take up
the bodies of elephants, pigs, cows, water buffalo, lice, bees, mosquitoes, ants, and the like
after death. Even if they happen to attain a
human body, they will be deaf, blind, mute, physically handicapped, or hunchbacked, or they will
have incomplete faculties. As a
human, those who are arrogant and full of pride will regress to rebirth as latrine maggots,
camels, donkeys, tigers, or dogs after death. Even if they are reborn as humans, they will take
up the body of a servant, be a poverty-stricken beggar, or be taunted as they fall into
universal disgrace. As a human, those who boast of the guru’s power as a means of taking the
wealth of others will fall into the hells of mountains of flesh after death, where the flesh of
their bodies will be hacked apart and consumed by many hundreds of thousands of beings.

“Those who delight in making others stand in this life will be reborn as elephants after
death or regress to a state of having straight limbs and not being able to lie down to sleep.
Those who tear apart feast offerings in this life and make an evening meal out of them will
regress after death to the states of hungry ghosts and miserly ghosts. They will thus not acquire
much food or drink for many hundreds of years, and their joints will blaze with fire as they
move about. Those who delight in staying in the nude in
this life will be reborn after death as insects who are numb with cold. Those
who take the leftovers from feast offerings with them in this life will descend after death into
the hell realms whose iron grounds are blazing hot. In the rare event that
they are reborn as humans, they will have diseases of the throat and shortened lifespans. Those
who do not touch their heads to the floor when prostrating to statues of the thus-gone ones in
this life will descend into the hells where they hang upside down after death. In the rare event that they are reborn in the
human realm, they will be thoroughly deceived by others. Those who do not join their palms
together as they prostrate to statues of the thus-gone ones in this life will be reborn in
borderlands after death and will not attain anything despite their many efforts. Those who do
not rise despite hearing the big bell ring in this life will regress to the state of
large-bodied snakes. As
their bodies will be long and large, they will be devoured by many small bugs. Those who show
their hands in a backward manner as they prostrate to the thus-gone ones in this life will fall
into the hells where their hands are tightly bound behind their backs after death. Even if they
happen to be reborn as humans, they will get caught up in disputes despite being innocent.

“Those who in this life join their palms and prostrate themselves with all five
points touching the ground will always be of mighty
lineages and experience continuous happiness. Being quick to anger and unsatisfied with one’s
food in this life comes from having previously been mentally ill. Being cross-eyed in this life
comes from having previously looked at the wives of others with a perverted mindset. Those who
are pressured by their wives to rebuke their parents in this life will fall into the hells of tongue plowing after death.
Those who in this life adulterate alcohol and give it to others will be reborn as water bugs
after death. In the rare event that they are reborn in the human realm, they will die from
swollen bodies and shortness of breath.”

The Blessed One said, “The multitudes of various forms of suffering that have been
described all come about on account of the ten negative, nonvirtuous actions. At
worst, they will serve as the causes and conditions for the hell realms. Failing that, they will
serve as the causes and conditions for the animal realms. At best, they will serve as the causes
and conditions for the hungry ghost realms.

“The inadmissible act of taking life will cause beings to fall into the hells, the
animal realms, and the realm of the Lord of Death. Even if they happen to be reborn as
humans, they will experience two types of ripened results: a short lifespan and an abundance of
disease. The inadmissible act of taking what is not
given causes beings to fall into the hells, the animal realms, and the realm of the Lord of
Death. Even if they
happen to be reborn as humans, they will experience two types of ripened results: being poverty
stricken and losing control over their wealth when it becomes collectivized. The inadmissible act of sexual misconduct due to
desire causes beings to fall into the hells, the animal realms, and the realm of the Lord of
Death. Even if they happen to be reborn as humans, they will experience two types of ripened results: their wives will be unfaithful, and their two wives will fight and not follow their will. The inadmissible act of false speech causes beings to fall into the hells,
the animal realms, and the realm of the Lord of Death. Even if they happen to be reborn as
humans, they will experience two types of ripened results: copious slander and always being
deceived by others.   The inadmissible act of
divisive speech causes beings to fall into the hells, the animal realms, and the realm of the
Lord of Death. Even if they happen to be reborn as humans, they will experience two types of
ripened results: always hearing unpleasant sounds and frequently becoming the subject of debate,
no matter what they say. The inadmissible act
of idle chatter causes beings to fall into the hells, the animal realms, and the realm of the
Lord of Death. Even if they happen to be reborn as humans, they will experience two
types of ripened results: not being believed by others even when they speak the truth and not
being understood by others, no matter what they say. The inadmissible act of engendering
covetousness causes beings to fall into the hells, the animal realms, and the realm of the Lord
of Death. Even if they happen to be reborn as humans, they will experience two
types of ripened results: craving wealth but lacking contentment and searching at length but
never finding the fulfilment they imagined. The inadmissible act of harboring ill will causes
beings to fall into the hells, the animal realms, and the realm of the Lord of Death. Even if they happen to be reborn as humans, they will experience two
types of ripened results: others will always try to take advantage of them, and they will
constantly be harmed by others. The inadmissible act of wrong view causes beings to fall into the hells,
the animal realms, and the realm of the Lord of Death. Even if they
happen to be reborn as humans, they will experience two types of ripened results: always being
reborn into households with wrong views and being pursued by devious thoughts.

“O heirs to the Buddha, since this is so, the ten negative, nonvirtuous paths of action
are the causes and conditions for great heaps of multitudes of sufferings!”

Then, at that moment, those among the great gathering of retinues who had performed the
ten negative, nonvirtuous actions heard the Blessed One explain the ripening of the sufferings
of the hell realms, and they all wept and cried out to the Blessed One, “Blessed One, what sort
of virtue, when practiced, will free us from such suffering?”

The Blessed One responded, “Lead all beings toward meritorious actions. How
is merit created? Anyone who acts as a great, influential leader in this life and constructs
stūpas of the thus-gone ones, shrines, and monasteries will, without a doubt, become a king in the future. They will rule over
many people and will never be disobeyed by anyone. Those who, as the heads
of towns and villages in this life, are upstanding and rule in accordance with the Dharma will,
without a doubt, become ministers to kings in the future. They will have an abundance of
clothing, food, and horses and will acquire whatever they desire.
Those who encourage many people to create merit in this life will, without a doubt, become heads
of rich houses with venerable lineages in the future. They will be respected by everyone and
will accomplish all their endeavors throughout the ten directions.

“Those who delight in making and offering lamps in this life will be reborn as the gods
of the sun and moon and will become self-illuminated by rays of light. Those who delight in
generosity and healing creatures with a loving attitude in this life will be wealthy in all
their lives, as food
and clothing naturally come to them. Those who delight in offering food and drink to many people
in this life will naturally acquire an abundance of divine foods in all their lifetimes, have a perfect physique with an
abundance of strength, possess sharp faculties and eloquence, and have a long life.

“If one practices generosity toward those who have gone to the animal realms, one will
experience ripened results by the hundreds. If one practices generosity toward icchantikas, one
will attain ripened results by the thousands. If one practices generosity toward disciplined
monks, one will attain ripened results by the tens of thousands. If one practices generosity
toward Dharma teachers who open the eyes of beings by proclaiming the secret essence of the
thus-gone ones—that is, the Great Vehicle—to many followers, one will attain ripened results
without measure. If one practices generosity
toward the buddhas and bodhisattvas, one will enjoy ripened results beyond limits. Furthermore,
if one practices generosity toward the three types of individuals, the ripened results will be
inexhaustible. Those are the thus-gone ones, parents, and the
sick. Even by offering a single meal to them, one will attain ripened results without measure.
There is indeed no need to mention how always giving will have an inexhaustible result.

“Those who offer baths to many Saṅgha members in this life will have a lovely and
beautiful face, will naturally come to possess clothing and food, and will be respected by many people in all their lives. Those who delight
in offering praise and reading and chanting the Dharma of the sūtras in this life will have a
pleasant voice and will delight all who hear it throughout all their places of rebirth. Those
who delight in upholding their discipline in this life will have a lovely face and will be the
most supreme of humans in all their lives. Those who delight in digging wells near roads and
planting trees to provide shade to many will become kings among humans and will in all their
lives acquire at their whim food and drink with hundreds of flavors. Those who delight in
copying sūtras and giving them to others to read in this life will in all their lives possess
great eloquence and will understand Dharma teachings just by listening to them once. The buddhas
and bodhisattvas will bless and protect them, and they will always be the most supreme among
humans and among eminent leaders. Those who delight in this life in ferrying many beings with bridges and boats will have an abundance of the seven precious jewels, will in all their lives
be respected and praised by many people, and will be venerated and served by all when they
travel.

“Ānanda,” said the Blessed One, “with these words, I have taught the causes and results
according to this and other sūtras. Having been inspired to read, chant, and practice them, many
beings will transcend the obstruction that is suffering. Thus has it been taught
here. Anyone who hears this Dharma teaching and slanders it will have their tongue fall out in
this very life.”

Ānanda then addressed the Blessed One: “What is the name of this Dharma teaching,
Blessed One? How should it be retained?”

The Blessed One responded, “Ānanda, this Dharma teaching is known as Teaching the Causes and Results of Good and Ill, and it may likewise be
retained as The Aspiration Made for the Accomplishment of the
Bodhisattva’s Conduct.”

As the Blessed One gave this Dharma teaching, eighty thousand gods and humans gave rise
to the mind set on unsurpassed and completely perfect awakening. Many hundreds of thousands of
women lost their female faculties and in this very life manifested fully formed male bodies. Two thousand beings with wicked ways abandoned their malevolent thoughts and
recollected their past lives. Limitless beings with virtuous ways attained the acceptance of
nonarising and experienced lasting happiness. Limitless beings who were to pass away
were reborn in the pure lands of the buddhas and accompanied the bodhisattvas as their
equals.

The Blessed One having spoken, all the gathered assemblies returned to their
respective homes as they created merit and rejoiced, full of delight.

Thus concludes the noble sūtra “The Teaching on the
Causes and Results of Good and Ill.”

Colophon

Translated, edited, and finalized by the senior translator-editor and monk Chödrup based
on Indian and Chinese manuscripts.

Notes

Bibliography

sorcery

five families

rigs lnga
རིགས་ལྔ།

respectful

sri zhu che
སྲི་ཞུ་ཆེ།

four types of benefactors

lords of the five paths

lam lnga’i sa’i bdag po
ལམ་ལྔའི་སའི་བདག་པོ།

ten negative, nonvirtuous actions

Jeta’s Grove, Anāthapiṇḍada’s Park
jetavanam anāthapiṇḍadasyārāmaḥ
rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba
རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།