5.
The Shorter Discourse on the Analysis of Action
289. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the young brahmin Subha, son of Todeyya, approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the young brahmin Subha, son of Todeyya, said this to the Blessed One -
"What, Master Gotama, is the cause, what is the condition, by which among human beings themselves, among those who have become human, there are seen the inferior and the superior? For there are seen, Master Gotama, human beings who are short-lived, there are seen those who are long-lived; there are seen those with many illnesses, there are seen those with few illnesses; there are seen those who are ugly, there are seen those who are beautiful; there are seen those of little influence, there are seen those of great influence; there are seen those of little wealth, there are seen those of great wealth; there are seen those of low birth, there are seen those of high birth; there are seen those who are unwise, there are seen those who are wise. What, Master Gotama, is the cause, what is the condition, by which among human beings themselves, among those who have become human, there are seen the inferior and the superior?"
"Beings are owners of their actions, young man, heirs to their actions, they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that divides beings, that is to say - into the inferior and the superior." I do not understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail. It would be good if Master Gotama would teach me the Teaching in such a way that I might understand in detail the meaning of what Master Gotama has spoken in brief, the meaning not explained in detail."
290. "If so, young man, listen, pay close attention; I will speak." "Yes, sir," the young brahmin Subha, son of Todeyya, assented to the Blessed One. The Blessed One said this -
"Here, young man, a certain woman or man is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for living beings. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is short-lived. This is the practice conducive to short life, young man, that is to say - one is a killer of living beings, cruel, with bloody hands, devoted to striking and killing, without compassion for living beings.
"Here again, young man, a certain woman or man, having abandoned the killing of living beings, abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, dwells concerned for the welfare of all living beings. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is long-lived. This is the practice conducive to long life, young man, that is to say - having abandoned the killing of living beings, one abstains from killing living beings; with rod laid down, with knife laid down, one who has shame, compassionate, dwells concerned for the welfare of all living beings.
291. "Here, young man, a certain woman or man is one having the habit of harassing beings, with the hand, or with a clod, or with a stick, or with a knife. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is full of illness. This is the practice conducive to much illness, young man, that is to say - one is having the habit of harassing beings with the hand, or with a clod, or with a stick, or with a knife.
"Here again, young man, a certain woman or man is one not having the habit of harassing beings with the hand, or with a clod, or with a stick, or with a knife. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is free from illness. This is the practice conducive to freedom from illness, young man, that is to say - one is not having the habit of harassing beings with the hand, or with a clod, or with a stick, or with a knife.
292. "Here, young man, a certain woman or man is prone to wrath, abundantly given to anguish. Even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is ugly. This is the practice conducive to ugliness, young man, that is to say - one is prone to wrath, abundantly given to anguish; even when spoken to a little, he becomes attached, becomes angry, is repelled, becomes obstinate, and manifests irritation, hate, and displeasure.
"Here again, young man, a certain woman or man is without wrath, abundantly serene; even when spoken to much, he does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is pleasing. This is the practice conducive to being pleasing, young man, that is to say - one is without wrath, abundantly serene; even when spoken to much, he does not become attached, does not become angry, is not repelled, does not become obstinate, and does not manifest irritation, hate, and displeasure.
293. "Here, young man, a certain woman or man is jealous; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one envies, resents, and binds envy. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is of little influence. This is the practice conducive to being of little influence, young man, that is to say - one is jealous; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one envies, resents, and binds envy.
"Here again, young man, a certain woman or man is not jealous; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one does not envy, does not resent, does not bind envy. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is influential. This is the practice conducive to being influential, young man, that is to say - one is not jealous; regarding others' material gains, honour, respect, reverence, salutation, and veneration, one does not envy, does not resent, does not bind envy.
294. "Here, young man, a certain woman or man is not a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he has little wealth. This is the practice conducive to little wealth, young man, that is to say - one is not a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting.
"Here again, young man, a certain woman or man is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he has great wealth. This is the practice conducive to great wealth, young man, that is to say - one is a giver to an ascetic or a brahmin of food, drink, cloth, vehicle, garlands, scents, cosmetics, sleeping place, public rest-house, and material for lighting.
295. "Here, young man, a certain woman or man is obstinate and arrogant - does not pay respect to one who should be paid respect, does not rise up in respect for one who should be risen up for, does not give a seat to one worthy of a seat, does not give way to one worthy of way, does not honour one who should be honoured, does not respect one who should be respected, does not revere one who should be revered, does not venerate one who should be venerated. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is of low birth. This is the practice conducive to low birth, young man, that is to say - he is obstinate and arrogant; does not pay respect to one who should be paid respect, does not rise up in respect for one who should be risen up for, does not give a seat to one worthy of a seat, does not give way to one worthy of way, does not honour one who should be honoured, does not respect one who should be respected, does not revere one who should be revered, does not venerate one who should be venerated.
"Here again, young man, a certain woman or man is not obstinate and not arrogant; pays respect to one who should be paid respect, rises up in respect for one who should be risen up for, gives a seat to one worthy of a seat, gives way to one worthy of way, honours one who should be honoured, respects one who should be respected, reveres one who should be revered, venerates one who should be venerated. He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is of noble birth. This is the practice conducive to noble birth, young man, that is to say - he is not obstinate and not arrogant; pays respect to one who should be paid respect, rises up in respect for one who should be risen up for, gives a seat to one worthy of a seat, gives way to one worthy of way, honours one who should be honoured, respects one who should be respected, reveres one who should be revered, venerates one who should be venerated.
296. "Here, young man, a certain woman or man, having approached an ascetic or a brahmin, is not one who inquires - 'What, venerable sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?' He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell. But if upon the body's collapse at death he is not reborn in a realm of misery, an unfortunate realm, a nether world, in hell, if he attains human existence, wherever he is reborn he is unwise. This is the practice conducive to lack of wisdom, young man, that is to say - having approached an ascetic or a brahmin, one is not one who inquires - 'What, venerable sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?'"
"Here again, young man, a certain woman or man, having approached an ascetic or a brahmin, is one who inquires - 'What, venerable sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?' He, by that action thus complete, thus undertaken, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world. But if upon the body's collapse at death he is not reborn in a fortunate realm, in a heavenly world, if he attains human existence, wherever he is reborn he is of great wisdom. This is the practice conducive to great wisdom, young man, that is to say - having approached an ascetic or a brahmin, one is one who inquires - 'What, venerable sir, is wholesome, what is unwholesome; what is blameworthy, what is blameless; what should be cultivated, what should not be cultivated; what action done by me would be for my harm and suffering for a long time, or what action done by me would be for my welfare and happiness for a long time?'"
297. "Thus indeed, young man, the practice conducive to short life leads to short life, the practice conducive to long life leads to long life; the practice conducive to much illness leads to much illness, the practice conducive to freedom from illness leads to freedom from illness; the practice conducive to ugliness leads to ugliness, the practice conducive to being pleasing leads to being pleasing; the practice conducive to being of little influence leads to being of little influence, the practice conducive to being influential leads to being influential; the practice conducive to little wealth leads to little wealth, the practice conducive to great wealth leads to great wealth; the practice conducive to low birth leads to low birth, the practice conducive to noble birth leads to noble birth; the practice conducive to lack of wisdom leads to lack of wisdom, the practice conducive to great wisdom leads to great wisdom. Beings are owners of their actions, young man, heirs to their actions, they originate from their actions, are bound to their actions, have their actions as their refuge. It is action that divides beings, that is to say - into the inferior and the superior."
When this was said, the young brahmin Subha, son of Todeyya, said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - 'so that those with eyes might see forms'; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
The Shorter Discourse on the Analysis of Action is concluded as fifth.