佛為首迦長者說業報差別經

Thus have I heard. At one time, the Buddha was dwelling in Jeta Grove, in Anathapindika’s Park. At that time, the Buddha said to Shuka, son of the householder Todeyya:

“I shall expound for you the Dharma gateway concerning the different karmic results of good and evil deeds. Listen attentively, remember it well, and reflect upon it.”

Shuka replied:

“Yes, World-Honored One. I wish to hear it.”

The Buddha said to Shuka:

“All sentient beings are connected with karma, depend upon karma, and are carried onward according to their own karma. Because of these causes and conditions, they are divided into superior, middling, and inferior classes, with differences that are not the same:

“There is karma that causes sentient beings to receive the result of a short life;

“There is karma that causes sentient beings to receive the result of a long life;

“There is karma that causes sentient beings to receive the result of many illnesses;

“There is karma that causes sentient beings to receive the result of few illnesses;

“There is karma that causes sentient beings to receive the result of an ugly body;

“There is karma that causes sentient beings to receive the result of a beautiful body;

“There is karma that causes sentient beings to receive the result of little authority and influence;

“There is karma that causes sentient beings to receive the result of great authority and influence;

“There is karma that causes sentient beings to receive the result of birth into a lowly family;

“There is karma that causes sentient beings to receive the result of birth into an exalted family;

“There is karma that causes sentient beings to possess little wealth;

“There is karma that causes sentient beings to possess great wealth;

“There is karma that causes sentient beings to receive the result of distorted understanding and wrong views, which do not accord with cause and effect;

“There is karma that causes sentient beings to receive the result of right understanding;

“There is karma that causes sentient beings to receive the result of hell;

“There is karma that causes sentient beings to receive the result of birth as an animal;

“There is karma that causes sentient beings to receive the result of birth as a hungry ghost;

“There is karma that causes sentient beings to receive the result of birth as an asura;

“There is karma that causes sentient beings to receive the result of birth as a human being;

“There is karma that causes sentient beings to receive the result of birth in the heavens of the Form Realm;

“There is karma that causes sentient beings to receive the result of birth in the heavens of the Formless Realm;

“There is karma that causes sentient beings to receive an indeterminate result;

“There is karma that causes sentient beings to receive the result of birth in a remote border region;

“There is karma that causes sentient beings to receive the result of birth in a city or capital;

“There is karma that causes sentient beings to receive the result of undergoing a full lifespan in hell;

“There is karma that causes sentient beings to receive the result of undergoing half a lifespan in hell;

“There is karma that causes sentient beings to receive the result of entering hell briefly and then immediately emerging;

“There is karma that sentient beings perform but do not cultivate repeatedly;

“There is karma that sentient beings cultivate repeatedly but do not perform;

“There is karma that sentient beings both cultivate repeatedly and perform;

“There is karma that sentient beings neither perform nor cultivate repeatedly;

“There is karma that causes sentient beings to experience happiness first and suffering afterward;

“There is karma that causes sentient beings to experience suffering first and suffering afterward;

“There is karma that causes sentient beings to experience happiness first and happiness afterward;

“There is karma that causes sentient beings to experience suffering first and happiness afterward;

“There is karma that causes sentient beings to be poor yet delight in giving;

“There is karma that causes sentient beings to be wealthy yet covetous and miserly; there is also karma that causes sentient beings to experience bodily happiness but not mental happiness;

“There is karma that causes sentient beings to experience mental happiness but not bodily happiness;

“There is karma that causes sentient beings to experience both bodily and mental happiness;

“There is karma that causes sentient beings to experience neither bodily nor mental happiness;

“There is karma that causes sentient beings’ lifespans to end while their karma has not ended;

“There is karma that causes sentient beings’ karma to end while their lifespans have not ended;

“There is karma that causes both their karma and lifespans to end;

“There is karma that causes neither their karma nor their lifespans to end, yet all their afflictions are eliminated;

“There is karma that causes sentient beings to fall into an evil realm yet have exceptionally beautiful bodies, handsome brows and eyes, bright complexions, and appearances delightful to all who behold them;

“There is karma that causes sentient beings in an evil realm to have ugly bodies and coarse skin, displeasing to behold;

“There is karma that causes sentient beings born in an evil realm to have foul-smelling bodies and mouths and defective faculties—the eyes, ears, nose, tongue, and so forth being incomplete;

“There are sentient beings who habitually practice the ten unwholesome worldly actions and consequently receive adverse external results;

“There are sentient beings who habitually practice the ten wholesome worldly actions and consequently receive excellent external results.

“For example, sentient beings who bow to the Buddha and his stupas and shrines acquire ten kinds of merit;

“Those who offer precious canopies acquire ten kinds of merit;

“Those who offer bells acquire ten kinds of merit;

“Those who offer clothing acquire ten kinds of merit;

“Those who offer bowls and utensils acquire ten kinds of merit;

“Those who offer food and drink acquire ten kinds of merit;

“Those who offer footwear acquire ten kinds of merit;

“Those who offer incense and flowers acquire ten kinds of merit;

“Those who offer bright lamps acquire ten kinds of merit;

“Those who respectfully join their palms acquire ten kinds of merit. This is a brief statement of the names of the Dharma gateways concerning the different kinds of karma.”

The Buddha said to Shuka: “There are ten kinds of karma that cause sentient beings to receive the result of a short life. What are the ten?

“First, personally killing living beings; second, urging others to kill; third, praising killing; fourth, rejoicing upon seeing killing; fifth, wishing that those whom one hates would be destroyed; sixth, rejoicing upon seeing that those whom one hates have been destroyed; seventh, destroying a fetus; eighth, teaching others to destroy themselves; ninth, constructing slaughterhouses; and tenth, personally making weapons of war and teaching people to harm one another. Because of these ten kinds of karma, one receives the result of a short life.

“Furthermore, there are ten kinds of karma that can cause sentient beings to obtain a long life. What are the ten?

“First, personally refraining from killing; second, urging others not to kill; third, praising abstention from killing; fourth, rejoicing upon seeing others refrain from killing; fifth, upon seeing someone about to be killed, devising means to rescue them; sixth, upon seeing someone afraid of death, comforting their mind; seventh, upon seeing frightened people, helping them attain peace; eighth, upon seeing those afflicted by suffering and calamity, giving rise to compassion; ninth, upon seeing those in urgent distress, immediately giving rise to great loving-kindness and compassion; and tenth, regularly giving sentient beings food and drink. Because of these ten kinds of karma, one receives the result of a long life.

“Furthermore, there are ten kinds of karma that cause sentient beings to receive the result of many illnesses. What are the ten?

“First, delighting in beating all sentient beings; second, urging or ordering others to beat them; third, praising beating; fourth, rejoicing upon seeing someone beaten; fifth, troubling one’s parents and causing them grief; sixth, troubling sages and noble ones; seventh, greatly rejoicing when seeing a sick person distressed and suffering; eighth, being displeased when seeing a sick person happy; ninth, giving medicine to a patient that does not cure the illness, such as false medicine or medicine given without sincere care; and tenth, eating again at night before the previous food has been digested. Because of these ten kinds of karma, one receives the result of many illnesses.

“Furthermore, there are ten kinds of karma that cause sentient beings to receive the result of few illnesses. What are the ten?

“First, not delighting in beating any sentient being; second, urging others not to beat them; third, praising the avoidance of whips and clubs; fourth, rejoicing upon seeing others refrain from beating; fifth, respectfully supporting and making offerings to one’s parents and to the sick; sixth, caring for and making offerings to sages and noble ones when they are ill; seventh, greatly rejoicing upon seeing a sick person happy; eighth, upon seeing a sick person suffering, giving efficacious medicine and urging others to help; ninth, upon seeing a sick person suffering, giving rise to compassion and offering assistance; and tenth, knowing moderation in food and drink. Because of these ten kinds of karma, one receives the result of few illnesses.

“Furthermore, there are ten kinds of karma that cause sentient beings to receive the result of ugliness. What are the ten?

“First, readily giving rise to anger; second, delighting in nurturing resentment; third, behaving arrogantly and irrationally toward others; fourth, troubling sentient beings; fifth, lacking loving respect for one’s parents; sixth, lacking reverence for sages and noble ones; seventh, seizing the livelihood, property, fields, and gardens of sages and noble ones; eighth, extinguishing lamps at stupas and shrines dedicated to the Buddha; ninth, despising and disparaging ugly people; and tenth, imitating evil deeds.

“Furthermore, there are ten kinds of karma that cause sentient beings to receive the result of a handsome and upright body. What are the ten?

“First, being free from anger; second, giving clothing; third, loving and respecting one’s grandparents and parents; fourth, honoring virtuous sages and noble ones; fifth, regularly applying decorative colors and ornaments to stupas, Buddha shrines, and monasteries; sixth, sweeping and cleaning dwellings and Sangha halls; seventh, leveling the ground within a sangharama; eighth, sweeping and washing Buddha stupas; ninth, upon seeing an ugly person, not despising or disparaging them but instead giving rise to respect; and tenth, upon seeing a beautiful person, understanding that their present beauty is the result of merit planted in the past. Because of these ten kinds of karma, one receives the result of beauty.

“Furthermore, there are ten kinds of karma that cause sentient beings to receive the result of little authority and influence. What are the ten?

“First, giving rise to jealousy; second, becoming distressed when seeing others gain benefits; third, rejoicing when seeing others suffer loss; fourth, becoming envious when others receive a good reputation; fifth, greatly rejoicing when another land loses its good reputation; sixth, retreating from bodhicitta and destroying images of the Buddha; seventh, lacking a mind of respectful service toward one’s parents and toward sages and noble ones; eighth, urging others to cultivate karma that leads to little authority; ninth, obstructing the work of practitioners of lofty cultivation and great virtue; and tenth, despising those who possess little authority. Because of these ten kinds of karma, sentient beings receive the result of little authority and influence.

“Furthermore, there are ten kinds of karma that can cause sentient beings to obtain great authority and influence. What are the ten? First, harboring no jealousy toward sentient beings; second, rejoicing when seeing others gain benefits; third, giving rise to compassion when seeing others suffer loss; fourth, rejoicing when others receive praise; fifth, when seeing others lose their good reputation, advising them not to harbor grief; sixth, generating bodhicitta and creating images of the Buddha; seventh, respectfully serving one’s parents and sages and noble ones; eighth, urging others to abandon karma leading to little authority; ninth, urging others to cultivate conduct of great majestic virtue; and tenth, not despising those who lack majestic virtue.

Because of these ten kinds of karma, one receives the result of great authority and influence.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of birth into a lowly family. What are the ten?

“First, not knowing to respect one’s father; second, not knowing to respect one’s mother; third, not knowing to respect shramanas; fourth, not knowing to respect brahmins; fifth, failing to honor elder teachers and friends; sixth, failing to serve and make offerings to teachers and preceptors; seventh, failing to welcome elders and invite them to sit; eighth, disobeying the instructions of one’s parents; ninth, failing to receive the teachings of sages and noble ones; and tenth, despising those of lowly families. Because of these ten kinds of karma, one receives the result of birth into a lowly family.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of birth into an exalted family. What are the ten?

“First, knowing well how to respect one’s father; second, knowing well how to respect one’s mother; third, knowing well how to respect shramanas; fourth, knowing well how to respect brahmins; fifth, respecting and assisting venerable elders; sixth, serving teachers and preceptors; seventh, welcoming venerable elders and inviting them to sit; eighth, respectfully obeying the instructions of one’s parents; ninth, respectfully receiving the teachings of sages and noble ones; and tenth, not despising those of lowly families. Because of these ten kinds of karma, one receives the result of birth into an exalted family.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of little wealth. What are the ten?

“First, personally stealing or robbing; second, urging others to steal or rob; third, praising theft and robbery; fourth, rejoicing upon seeing theft or robbery; fifth, diminishing the property of one’s parents; sixth, seizing the property of noble ones; seventh, failing to rejoice when seeing others obtain benefits; eighth, obstructing others from obtaining benefits; ninth, failing to rejoice when seeing others give; and tenth, feeling no compassion during times of famine and deprivation but instead rejoicing. Because of these ten kinds of karma, one receives the result of little wealth.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of great wealth. What are the ten?

“First, abandoning theft and robbery; second, urging others not to steal or rob; third, praising abstention from theft and robbery; fourth, rejoicing upon seeing others refrain from stealing or robbing; fifth, regularly providing one’s parents with the material necessities of life; sixth, regularly providing venerable sages and noble ones with what they need; seventh, rejoicing when seeing others obtain benefits; eighth, when seeing others seek benefits, devising means to help them; ninth, rejoicing upon seeing others give; and tenth, giving rise to compassion when seeing people suffer hunger and cold. Because of these ten kinds of karma, sentient beings receive the result of great wealth.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of understanding based on wrong views. What are the ten?

“First, having no inclination to inquire of wise and virtuous shramanas; second, expounding evil teachings; third, being unable to receive, uphold, and cultivate the true Dharma; fourth, praising teachings of wrong views; fifth, begrudging the Buddha-Dharma and refusing to explain it to others; sixth, associating closely with people of distorted understanding and wrong views; seventh, distancing oneself from noble sages; eighth, praising practices based on wrong views; ninth, abandoning right view; and tenth, despising and slandering those who are evil and foolish. Because of these ten kinds of karma, sentient beings receive the result of understanding based on wrong views.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of right understanding. What are the ten?

“First, skillfully inquiring of intelligent and wise shramanas; second, expounding wholesome Dharma; third, after hearing it, preserving and widely disseminating it; fourth, praising the true Dharma upon encountering it; fifth, delighting in expounding the true Dharma; sixth, associating closely with wise people; seventh, collecting and preserving the true Dharma; eighth, diligently cultivating extensive learning; ninth, distancing oneself from evil people with wrong views; and tenth, not despising those who are evil and foolish. Because of these ten kinds of karma, sentient beings receive the result of right wisdom.

“Furthermore, there are ten kinds of karma that cause sentient beings to receive the result of falling into hell. What are the ten?

“First, committing extremely evil bodily deeds; second, speaking extremely evil words; third, entertaining extremely evil thoughts; fourth, adopting the annihilationist view, denying cause and effect and future lives; fifth, adopting the eternalist view, denying cause and effect and holding that sentient beings remain eternally unchanged; sixth, adopting the view that there are no causes; seventh, adopting the view that there is no agent of action; eighth, adopting the view of non-perception; ninth, adopting an extreme one-sided view; and tenth, failing to repay kindness. Because of these ten kinds of karma, one receives the result of falling into hell.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of birth as animals. What are the ten?

“First, committing evil bodily deeds of a middling degree; second, speaking evil words of a middling degree; third, entertaining evil thoughts of a middling degree; fourth, producing evil karma from the affliction of greed; fifth, producing evil karma from the affliction of anger; sixth, producing evil karma from the affliction of delusion; seventh, reviling sentient beings; eighth, afflicting and harming sentient beings; ninth, giving impure things, such as prostitutes, poison, or lethal weapons; and tenth, violating the precept against sexual misconduct. Because of these ten kinds of karma, sentient beings receive the result of birth as animals.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of birth as hungry ghosts. What are the ten?

“First, committing minor evil bodily deeds; second, speaking minor evil words; third, entertaining minor evil thoughts; fourth, giving rise to abundant greed; fifth, greedily pursuing evil affairs; sixth, jealousy; seventh, wrong views; eighth, dying while clinging miserly to one’s property; ninth, dying from the suffering of illness, hunger, and thirst; and tenth, dying tormented by parching thirst. Because of these ten kinds of karma, one receives the result of birth as a hungry ghost.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of birth as asuras. What are the ten?

“First, committing minor evil bodily deeds; second, speaking minor evil words; third, entertaining minor evil thoughts; fourth, arrogance; fifth, conceit of self; sixth, conceit of superiority; seventh, great egoistic conceit, whereby one clings to a self and to possessions belonging to that self and becomes arrogant; eighth, perverse conceit, whereby one lacks virtue but believes oneself virtuous; ninth, the conceit surpassing conceit, whereby one is inferior to others but believes oneself superior; and tenth, dedicating wholesome deeds toward rebirth in the realm of the asuras. Because of these ten kinds of karma, sentient beings receive the result of birth as asuras.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of human birth. What are the ten?

“First, not killing; second, not stealing; third, not engaging in sexual misconduct; fourth, not speaking falsely; fifth, not speaking frivolously or embellishingly; sixth, not engaging in divisive speech; seventh, not speaking harshly; eighth, not being greedy; ninth, not being angry; and tenth, not holding wrong views, although one’s observance of the ten wholesome actions is incomplete and not entirely perfect. Because of these ten kinds of karma, sentient beings receive the result of birth among humans.

“Furthermore, there are ten kinds of karma that cause sentient beings to receive the result of birth in the heavens of the Desire Realm: fully possessing the excellent qualities needed to cultivate and further develop the ten wholesome actions.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive the result of birth in the heavens of the Form Realm: cultivating the residual ten kinds of karma in association with the levels of meditative concentration.

“Furthermore, there are four kinds of karma that can cause sentient beings to receive the result of birth in the heavens of the Formless Realm:

“First, transcending all perceptions of form, extinguishing perceptions of resistance and the like, and entering the concentration of the sphere of infinite space. Second, transcending the concentration of the sphere of infinite space and entering the concentration of the sphere of infinite consciousness. Third, transcending the concentration of the sphere of infinite consciousness and entering the concentration of the sphere of nothingness. Fourth, transcending the concentration of the sphere of nothingness and entering the concentration of the sphere of neither perception nor non-perception. Because of these four kinds of karma, one receives the result of birth in the heavens of the Formless Realm.

“Furthermore, there is karma that causes sentient beings definitely to undergo its result.

“If a person gives to the Buddha, Dharma, and Sangha, or to those who uphold the precepts, with a profound and greatly reverential mind of supreme resolve, and then makes a vow dedicating this wholesome karma, that person will be reborn in a good realm. This is called karma that definitely has a result.

“Furthermore, there is karma for which it is not certain that sentient beings will undergo its result.

“If an action is not performed with a courageous and supreme mind of utter sincerity, if after performing it one does not cultivate it further, and if one does not make a vow dedicating it toward a future birth, this is called karma whose result is not certain.

“Furthermore, there is karma that causes sentient beings to receive the result of birth in a lowly, remote border region.

“Because of making such a vow, one is born in a lowly border region and receives either a good or a bad result.

“Furthermore, there is karma that causes sentient beings to receive the result of birth in the midst of a capital or city.

“If, when creating karma, a person gives diligently and without attachment in the presence of the Buddha, Dharma, Sangha, pure observers of the precepts, and the great assembly, then, through this wholesome root, resolutely vows to be born in the central lands, that person will encounter a Buddha, hear the true Dharma, and receive a supremely excellent and pure result.

“Furthermore, there is karma that causes sentient beings to undergo a full lifespan in hell.

“For example, after sentient beings create karma leading to hell, they feel no shame, do not become weary of or abandon it, and have no fear. Instead, they rejoice, do not repent, and create still more evil karma, accumulating it layer upon layer, as did Devadatta and others. Because of such karma, they must undergo a full lifespan in hell.

“Furthermore, there is karma that causes sentient beings who fall into hell to undergo only half their allotted lifespan, dying prematurely without completing their full lifespan there.

“For example, after sentient beings create and accumulate karma leading to hell, they subsequently give rise to fear and shame, distance themselves from it, repent, abandon it, and have no intention of creating more. Because of the former karma, they fall into hell; yet because they later repented, they undergo only half their allotted lifespan there and then die prematurely, without completing their full lifespan in hell. King Ajatashatru, for example, killed his father but afterward felt remorse and repented; because of this offense he entered hell only briefly and was immediately released.

“At that time, the World-Honored One spoke this verse:

“‘If a person commits a grave offense,

But afterward deeply regrets it,

Repents and never commits it again,

They can eliminate the root karma.’

“Furthermore, there is karma that is cultivated repeatedly but not personally performed.

“For example, a sentient being does not personally create such karma, but with an evil mind urges others to commit evil. This is called cultivating repeatedly without personally performing.

“Furthermore, there is karma that is both performed and cultivated repeatedly.

“For example, after sentient beings create evil karma, they do not reform their minds but continue creating more and entice others to join them. This is called both performing and repeatedly cultivating.

“Furthermore, there is karma that is neither performed nor cultivated repeatedly.

“For example, sentient beings neither personally create karma nor teach others, nor do they keep such karma in mind, and so forth. This is called neither performing nor cultivating repeatedly.

“Furthermore, there is karma that brings happiness at first and suffering afterward.

“For example, sentient beings, encouraged by others, joyfully practice giving and give without miserliness, but later regret it. Because of these causes and conditions, they are born among humans and, though wealthy and happy at first, later become poor and miserable.

“Furthermore, there is karma that brings suffering at first and happiness afterward.

“For example, sentient beings, when encouraged by others, reluctantly give a little, but after giving they rejoice without regret. Because of these causes and conditions, they are born among humans, poor and miserable at first but later wealthy and happy. This is called suffering at first and happiness afterward.

“Furthermore, there is karma that brings suffering at first and suffering afterward.

“For example, sentient beings distance themselves from good spiritual friends, do not urge others to give, and do not themselves practice even the smallest act of giving. Because of these causes and conditions, they are born among humans, poor and miserable at first and poor and miserable afterward as well.

“Furthermore, there is karma that brings happiness at first and happiness afterward.

“For example, sentient beings associate closely with good spiritual friends, who encourage and teach them to practice giving. They then rejoice and continually cultivate the practice of giving. Because of these causes and conditions, they are born among humans, wealthy and happy at first and wealthy and happy afterward as well.

“Furthermore, there is karma that causes one to be poor yet delight in giving.

“For example, sentient beings practiced giving in the past but did not encounter a field of merit—the Buddha, Dharma, or Sangha. Afterward, as they transmigrate through birth and death and are born among humans, the result is meager because they did not encounter a field of merit; what they gain is uncertain and may be lost. Yet because they cultivated giving in the past, although poor, they delight in practicing generosity.

“Furthermore, there is karma that causes one to be wealthy yet greedy and miserly.

“For example, sentient beings who had never practiced giving encounter a good spiritual friend and temporarily perform a single act of giving to an excellent field of merit. Because that field of merit is supreme, they come to possess abundant wealth. Yet because they had not cultivated giving before, although wealthy, they remain covetous and miserly.

“Furthermore, there is karma that causes one to be wealthy and generous.

“For example, sentient beings encounter good spiritual friends, frequently cultivate the practice of giving, and also encounter an excellent field of merit. Because of these causes and conditions, they become exceedingly wealthy and possess much property, yet delight in practicing generosity.

“Furthermore, there is karma that causes one to be poor and greedy and miserly.

“For example, sentient beings distance themselves from spiritual friends, do not encourage or teach others, and do not themselves practice giving. Because of these causes and conditions, they are born in poverty and are also greedy and miserly.

“Furthermore, there is karma that can cause sentient beings to experience bodily happiness but not mental happiness, as in an ordinary person who possesses merit.

“Furthermore, there is karma that can cause sentient beings to experience mental happiness but not bodily happiness, as in an arhat who lacks merit.

“Furthermore, there is karma that causes sentient beings to experience both bodily and mental happiness, as in an arhat endowed with meritorious rewards.

“Furthermore, there is karma that causes sentient beings to experience neither bodily nor mental happiness, as in an ordinary person without merit.

“Furthermore, there is karma that causes sentient beings’ lifespans to end while their karma has not ended.

“For example, sentient beings die in hell and are reborn again in hell, as animals, or as hungry ghosts; the same applies through the realms of gods, humans, and asuras. This is called the lifespan ending while the karma has not ended.

“Furthermore, there is karma that causes sentient beings’ karma to end while their lifespans have not ended.

“For example, when the karma of happiness ends, sentient beings undergo suffering; when the karma of suffering ends, they undergo happiness. This is called the karma ending while the lifespan has not ended.

“Furthermore, there is karma that causes neither sentient beings’ karma nor their lifespans to end.

“For example, sentient beings die in hell and are born among animals or hungry ghosts, and so on through the realms of gods, humans, and asuras. This is called neither the karma nor the lifespan ending.

“Furthermore, there is karma that can cause both sentient beings’ karma and their lifespans to end.

“For example, sentient beings who have exhausted all afflictions—that is, stream-enterers, once-returners, arhats, and so forth. This is called both the karma and the lifespan ending.

“Furthermore, there is karma that can cause sentient beings, though born in evil realms, to have exceptionally beautiful appearances, handsome brows and eyes, bright complexions, and bodies delightful to all who behold them.

“For example, sentient beings may violate the precepts because afflictions give rise to desire: although they received the precepts and cultivated purity, they violated them because certain causes and conditions were beyond their control. Because of these causes and conditions, although born in evil realms, their bodies are radiant, their coats beautiful and smooth, and their skin bright and pleasing, delightful to all who behold them.

“Furthermore, there is karma that causes sentient beings born in evil realms to have ugly appearances and coarse skin, displeasing to behold.

“For example, sentient beings may violate the precepts through the affliction of delusion: though they received the precepts, they foolishly transgressed them. Because of these causes and conditions, they are born in evil realms with ugly appearances, displeasing to behold.

“Furthermore, there is karma that causes sentient beings who fall into evil realms to have foul-smelling bodies and mouths and defective faculties.

“For example, sentient beings may violate the precepts through the affliction of delusion. Because of these causes and conditions, they are born in evil realms with foul-smelling bodies and mouths.

“Furthermore, there are ten kinds of karma that can cause sentient beings to receive adverse external results. What are the ten?

“For example, when sentient beings frequently practice the ten unwholesome actions, they bring about corresponding deficiencies in external things:

“First, because they engage in killing, the external result is that the earth has a salty taste and medicinal plants are weak. Second, because of stealing, they bring about unfavorable weather, such as frost and hail, and the proliferation of worms, locusts, and the like, causing famine and cold. Third, because of sexual misconduct, they bring about external things that are all foul and impure.

Fifth, divisive speech brings about an uneven surface of the earth, with many mountains, hills, mounds, tree stumps, pits, and hollows. Sixth, harsh speech brings about external results such as an abundance of coarse and inferior tiles, stones, sand, and gravel, and dangerous things that cannot be approached. Seventh, frivolous and embellishing speech brings about external results such as dense growths of plants and trees, with slender, thorny branches.

Eighth, because of greed, the external result is that grain seeds become small and empty. Ninth, because of anger, the external result is that large fruits grow coarse and unsightly. Tenth, because of wrong views, the external result is that sprouts and shoots become weak and the harvested fruit is scant and lacks freshness.

Because of these ten kinds of karma, one receives adverse external results.

“Furthermore, there are ten kinds of karma that produce excellent external results; they may be understood as the opposites of the ten evil actions described above.

“For example, sentient beings who respectfully bow to stupas and shrines dedicated to the Buddha acquire ten kinds of merit. What are the ten?

“First, they acquire beauty and a refined voice; second, whatever they say is believed and followed by others; third, they are fearless amid an assembly; fourth, gods and humans throughout the world love and assist them; fifth, they are endowed with authority and influence; sixth, beings of authority and influence approach and assist them; seventh, they are always able to draw near to Buddhas and bodhisattvas; eighth, they are endowed with great meritorious rewards; ninth, at death they are born in a heavenly realm; and tenth, they swiftly realize nirvana. These are called the ten kinds of merit acquired by bowing to stupas and shrines dedicated to the Buddhas.

“For example, sentient beings who offer precious canopies acquire ten kinds of merit. What are the ten?

“First, in the world they become like a parasol sheltering sentient beings; second, their bodies and minds are peaceful and free from the torment of heat; third, all the world respects them and dares not despise them; fourth, they possess great authority and influence; fifth, they are always able to draw near to Buddhas, bodhisattvas, and beings of great majestic virtue and become members of their retinues; sixth, they often become wheel-turning sage-kings; seventh, when encouraging and teaching others, they are always exemplary leaders in cultivating wholesome karma; eighth, they are endowed with great meritorious rewards; ninth, at death they are born in a heavenly realm; and tenth, they swiftly realize nirvana. These are called the ten kinds of merit acquired by offering canopies.

“For example, sentient beings who offer silk banners acquire ten kinds of merit. What are the ten?

“First, in the world they are like kings upon precious thrones, respectfully supported by many friends, relatives, and acquaintances; second, they are wealthy, independent, and endowed with great treasures; third, their good name spreads far and wide; fourth, their appearance is handsome and upright and their lifespan is long; fifth, wherever they dwell, they steadfastly maintain the practice of giving; sixth, their names become renowned; seventh, they possess great majestic virtue; eighth, they are born into noble families; ninth, when their bodies perish and their lives end, they are born in a heavenly realm; and tenth, they swiftly realize nirvana. These are called the ten kinds of merit acquired by reverently offering silk banners.

“For example, sentient beings who offer bells acquire ten kinds of merit. What are the ten?

“First, they obtain the voice of Brahma; second, they gain great renown; third, they know their former lives; fourth, whatever they say is believed and followed by others; fifth, they always have precious canopies with which to adorn themselves; sixth, they have precious jeweled necklaces as ornaments; seventh, their countenances are dignified and handsome, bringing joy to those who behold them; eighth, they are endowed with great meritorious rewards; ninth, at death they are born in a heavenly realm; and tenth, they swiftly realize the fruit of nirvana. These are called the ten kinds of merit acquired by offering bells.

“For example, sentient beings who reverently offer clothing acquire ten kinds of merit. What are the ten?

“First, their brows and faces are handsome and upright; second, their skin is smooth; third, dust and impurities do not cling to them; fourth, at birth they are immediately provided with supremely fine clothing; fifth, precious and excellent beds and cushions shelter their bodies; sixth, they possess sufficient clothing and a sense of moral shame; seventh, all who see them love and respect them; eighth, they are endowed with great treasures; ninth, when their lives end, they are born in a heavenly realm; and tenth, they swiftly realize nirvana. These are called the ten kinds of merit acquired by offering clothing.

“For example, sentient beings who offer bowls and vessels acquire ten kinds of merit. What are the ten?

“First, in the world they become broad-minded and magnanimous; second, they are permeated by wholesome Dharma; third, they are free from craving and thirst; fourth, whenever they thirst and think of water, a spring spontaneously gushes forth; fifth, they are never born in the realm of hungry ghosts; sixth, they acquire subtle and wondrous celestial utensils; seventh, they distance themselves from evil companions; eighth, they are endowed with great meritorious rewards; ninth, at death they are born in a heavenly realm; and tenth, they swiftly realize nirvana. These are called the ten kinds of merit acquired by offering bowls and vessels.

“For example, sentient beings who offer food and drink acquire ten kinds of merit. What are the ten?

“First, they live in comfort as though in a heavenly realm; second, they acquire beauty; third, they acquire strength; fourth, their minds are peaceful and they acquire unobstructed eloquence; fifth, they acquire fearlessness; sixth, they are free from laziness and are revered by others; seventh, they are loved by others; eighth, they are endowed with great merit; ninth, at death they are born in a heavenly realm; and tenth, they swiftly realize nirvana. These are the ten kinds of merit acquired by offering food and drink.

“For example, sentient beings who offer footwear acquire ten kinds of merit. What are the ten?

“First, they possess excellent means of travel; second, the soles of their feet are even and secure; third, their heels are soft; fourth, they can travel far with light and vigorous steps; fifth, their bodies do not become weary; sixth, wherever they go, thorns, tiles, and stones do not injure their bodies; seventh, they acquire spiritual powers; eighth, they possess all necessities; ninth, at death they are born in a heavenly realm; and tenth, they swiftly realize nirvana. These are called the ten kinds of merit acquired by offering footwear.

“For example, sentient beings who offer incense and flowers acquire ten kinds of merit. What are the ten?

“First, in the world they are pure like flowers; second, their bodies are free from foul odors and impurities; third, the fragrance of their merit and the fragrance of their observance of the precepts spread everywhere; fourth, wherever they are born, their faculty of smell remains unimpaired; fifth, they surpass the world and are honored by every publisher; fifth, they surpass the world and are honored by everyone; sixth, their bodies are always fragrant and pure; seventh, they delight in receiving, upholding, reading, and reciting the true Dharma; eighth, they are endowed with meritorious rewards; ninth, at death they are born in a heavenly realm; and tenth, they swiftly realize nirvana. These are called the ten kinds of merit acquired by offering incense and flowers.

“For example, sentient beings who offer bright lamps acquire ten kinds of merit. What are the ten?

“First, they illuminate the world like lamps; second, wherever they are born, their physical eyes remain unimpaired; third, while living among humans, they obtain the divine eye; fourth, they possess lucid wisdom concerning wholesome and unwholesome dharmas; fifth, wherever they dwell, they dispel darkness; sixth, they acquire luminous wisdom; seventh, while transmigrating through the world, they are never born in places of darkness; eighth, they are endowed with meritorious rewards; ninth, at death they are born in a heavenly realm; and tenth, they swiftly realize nirvana. These are called the ten kinds of merit acquired by offering bright lamps.

“For example, sentient beings who respectfully join their palms acquire ten kinds of merit. What are the ten?

“First, they acquire excellent meritorious rewards; second, they are born into noble families; third, they acquire beautiful complexions and forms; fourth, they acquire a sublime voice; fifth, they acquire a sublime canopy; sixth, they acquire unobstructed eloquence; seventh, they acquire sublime faith; eighth, they acquire sublime moral discipline; ninth, they acquire sublime extensive learning; and tenth, they acquire sublime wisdom. These are called the ten kinds of merit acquired by respectfully joining one’s palms.”

After the World-Honored One had spoken this Dharma, the householder Shuka gained pure faith in the presence of the Tathagata. Shuka then bowed his head and face at the Buddha’s feet and said: “I now invite the Buddha to journey through the city of Shravasti to the home of my father, the householder Todeyya. May my father and all sentient beings enjoy peace and happiness by day and night.”

At that time, for the benefit of sentient beings, the World-Honored One silently accepted the invitation. Having heard the Buddha’s teaching, Shuka rejoiced greatly, bowed in homage, and withdrew.