Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane, anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho subho māṇavo todeyyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.Then Subha the student, Todeyya’s son, went to the Blessed One and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca:After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One:

“Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā?“Master Gotama, what is the reason, what is the cause, why baseness & excellence are seen among human beings, among the human race? Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā;For short-lived & long-lived people are to be seen, dissanti bavhābādhā, dissanti appābādhā;
bavhābādhā → bahvābādhā (sya-all, km, mr)sickly & healthy, dissanti dubbaṇṇā, dissanti vaṇṇavanto;ugly & beautiful, dissanti appesakkhā, dissanti mahesakkhā;uninfluential & influential, dissanti appabhogā, dissanti mahābhogā;poor & rich, dissanti nīcakulīnā, dissanti uccākulīnā;low-born & high-born, dissanti duppaññā, dissanti paññavanto.
paññavanto → paññāvanto (bj, pts1ed)stupid & discerning people are to be seen. Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā”ti?So what is the reason, what is the cause, why baseness & excellence are seen among human beings, among the human race?”

“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.
kammayonī kammabandhū → kammayoni kammabandhu (bj)“Student, beings are owners of their actions, heirs of their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Kammaṁ satte vibhajati yadidaṁ—Action is what differentiates beings in terms of hīnappaṇītatāyā”ti.baseness & excellence.”

“Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi.“I don’t understand the detailed meaning of Master Gotama’s statement spoken in brief without explaining the detailed meaning. Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti.It would be good if Master Gotama taught me the Dhamma so that I might understand the detailed meaning of his brief statement.”

“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.“In that case, student, listen & pay close attention. I will speak.”

“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi.“As you say, Master Gotama,” Subha the student responded to the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.
adayāpanno pāṇabhūtesu → sabbapāṇabhūtesu (bj, mr)“There is the case, student, where a woman or man is a killer of living beings, brutal, bloody-handed, given to killing & slaying, showing no mercy to living beings. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
samādinnena → samādiṇṇena (pts1ed, mr)Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a plane of deprivation, a bad destination, a lower realm, hell. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appāyuko hoti.If, on the break-up of the body, after death—instead of reappearing in a plane of deprivation, a bad destination, a lower realm, hell—he/she comes to the human state, then he/she is short-lived wherever reborn. Appāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to a short life: pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.to be a killer of living beings, brutal, bloody-handed, given to killing & slaying, showing no mercy to living beings.

Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.“But then there is the case where a woman or man, having abandoned the killing of living beings, abstains from killing living beings, and dwells with the rod laid down, the knife laid down, scrupulous, merciful, & sympathetic for the welfare of all living beings. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination, a heavenly world. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dīghāyuko hoti.If, on the break-up of the body, after death—instead of reappearing in a good destination, a heavenly world—he/she comes to the human state, then he/she is long-lived wherever reborn. Dīghāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to a long life: pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.to have abandoned the killing of living beings, to abstain from killing living beings, to dwell with one’s rod laid down, one’s knife laid down, scrupulous, merciful, & sympathetic for the welfare of all living beings.

Idha, māṇava, ekacco itthī vā puriso vā sattānaṁ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.“There is the case where a woman or man is one who harms beings with his/her fists, with clods, with sticks, or with knives. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a plane of deprivation… No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati bavhābādho hoti.If instead he/she comes to the human state, then he/she is sickly wherever reborn. Bavhābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to sickliness: sattānaṁ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.to be one who harms beings with one’s fists, with clods, with sticks, or with knives.

Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.“But then there is the case where a woman or man is not one who harms beings with his/her fists, with clods, with sticks, or with knives. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination… No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appābādho hoti.If instead he/she comes to the human state, then he/she is healthy wherever reborn. Appābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to health: sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.not to be one who harms beings with one’s fists, with clods, with sticks, or with knives.

Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo.“There is the case, where a woman or man is ill-tempered & easily upset; Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.even when lightly criticized, he/she grows offended, provoked, malicious, & resentful; shows annoyance, aversion, & bitterness. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a plane of deprivation… No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti.If instead he/she comes to the human state, then he/she is ugly wherever reborn. Dubbaṇṇasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to ugliness: kodhano hoti upāyāsabahulo;to be ill-tempered & easily upset; appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.even when lightly criticized, to grow offended, provoked, malicious, & resentful; to show annoyance, aversion, & bitterness.

Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo;“But then there is the case where a woman or man is not ill-tempered or easily upset; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.even when heavily criticized, he/she doesn’t grow offended, provoked, malicious, or resentful; doesn’t show annoyance, aversion, or bitterness. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination… No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati pāsādiko hoti.If instead he/she comes to the human state, then he/she is beautiful wherever reborn. Pāsādikasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to beauty: akkodhano hoti anupāyāsabahulo;not to be ill-tempered or easily upset; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.even when heavily criticized, not to grow offended, provoked, malicious, or resentful; not to show annoyance, aversion, or bitterness.

Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti;“There is the case where a woman or man is envious. paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati.He/she envies, begrudges, & broods about others’ gains, honor, respect, reverence, salutations, & veneration. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a plane of deprivation… No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appesakkho hoti.If instead he/she comes to the human state, then he/she is not influential wherever reborn. Appesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to being uninfluential: issāmanako hoti;to be envious, paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati.to envy, begrudge, & brood about others’ gains, honor, respect, reverence, salutations, & veneration.

Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti;“But then there is the case where a woman or man is not envious. paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati.He/she does not envy, begrudge, or brood about others’ gains, honor, respect, reverence, salutations, or veneration. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination… No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahesakkho hoti.If instead he/she comes to the human state, he/she is influential wherever reborn. Mahesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to being influential: anissāmanako hoti;not to be envious; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati.not to envy, begrudge, or brood about others’ gains, honor, respect, reverence, salutations, or veneration.

Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.“There is the case where a woman or man is not a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, or lighting to contemplatives or brahmans. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death he/she reappears in a plane of deprivation… No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appabhogo hoti.If instead he/she comes to the human state, he/she is poor wherever reborn. Appabhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to poverty: na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.not to be a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, or lighting to contemplatives or brahmans.

Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.“But then there is the case where a woman or man is a giver of food, drink, cloth, sandals, scents, ointments, beds, dwellings, & lighting to contemplatives & brahmans. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination… No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahābhogo hoti.If instead he/she comes to the human state, then he/she is wealthy wherever reborn. Mahābhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to great wealth: dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ.to be a giver of food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, & lighting to contemplatives & brahmans.

Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī—“There is the case where a woman or man is obstinate & arrogant. abhivādetabbaṁ na abhivādeti, paccuṭṭhātabbaṁ na paccuṭṭheti, āsanārahassa na āsanaṁ deti, maggārahassa na maggaṁ deti, sakkātabbaṁ na sakkaroti, garukātabbaṁ na garukaroti, mānetabbaṁ na māneti, pūjetabbaṁ na pūjeti.He/she does not pay homage to those who deserve homage, rise up for those for whom one should rise up, give a seat to those to whom one should give a seat, make way for those for whom one should make way, worship those who should be worshipped, respect those who should be respected, revere those who should be revered, or honor those who should be honored. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a plane of deprivation… No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati nīcakulīno hoti.If instead he/she comes to the human state, then he/she is low-born wherever reborn. Nīcakulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to a low birth: thaddho hoti atimānī;to be obstinate & arrogant, abhivādetabbaṁ na abhivādeti, paccuṭṭhātabbaṁ na paccuṭṭheti, āsanārahassa na āsanaṁ deti, maggārahassa na maggaṁ deti, sakkātabbaṁ na sakkaroti, garukātabbaṁ na garukaroti, mānetabbaṁ na māneti, pūjetabbaṁ na pūjeti.not to pay homage to those who deserve homage, nor rise up for… nor give a seat to… nor make way for… nor worship… nor respect… nor revere… nor honor those who should be honored.

Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī;“But then there is the case where a woman or man is not obstinate or arrogant; abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti.he/she pays homage to those who deserve homage, rises up… gives a seat… makes way… worships… respects… reveres… honors those who should be honored. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination… No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati uccākulīno hoti.If instead he/she comes to the human state, then he/she is highborn wherever reborn. Uccākulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to a high birth: atthaddho hoti anatimānī;not to be obstinate or arrogant; abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti.to pay homage to those who deserve homage, to rise up… give a seat… make way… worship… respect… revere… honor those who should be honored.

Idha, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti:“There is the case where a woman or man when visiting a contemplative or brahman, does not ask: ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;‘What is skillful, venerable sir? What is unskillful? kiṁ sāvajjaṁ, kiṁ anavajjaṁ;What is blameworthy? What is blameless? kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;What should be cultivated? What should not be cultivated? kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?What, having been done by me, will be for my long-term harm & suffering? Or what, having been done by me, will be for my long-term welfare & happiness?’ So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a plane of deprivation, a bad destination, a lower realm, hell. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati duppañño hoti.If, on the break-up of the body, after death—instead of reappearing in a plane of deprivation, a bad destination, a lower realm, hell—he/she comes to the human state, then he/she will be stupid wherever reborn. Duppaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to stupidity: samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti:when visiting a contemplative or brahman, not to ask: ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;‘What is skillful? … kiṁ sāvajjaṁ, kiṁ anavajjaṁ; kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ; kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?Or what, having been done by me, will be for my long-term welfare & happiness?’

Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti:“But then there is the case where a woman or man when visiting a contemplative or brahman, asks: ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;‘What is skillful, venerable sir? What is unskillful? kiṁ sāvajjaṁ, kiṁ anavajjaṁ;What is blameworthy? What is blameless? kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ;What should be cultivated? What should not be cultivated? kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?What, having been done by me, will be for my long-term harm & suffering? Or what, having been done by me, will be for my long-term welfare & happiness?’ So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in a good destination, a heavenly world. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahāpañño hoti.If, on the break-up of the body, after death—instead of reappearing in a good destination, a heavenly world—he/she comes to the human state, then he/she is discerning wherever reborn. Mahāpaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ—This is the way leading to discernment: samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti:when visiting a contemplative or brahman, to ask: ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ;‘What is skillful? … kiṁ sāvajjaṁ, kiṁ anavajjaṁ; kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ; kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti?Or what, having been done by me, will be for my long-term welfare & happiness?’

Iti kho, māṇava, appāyukasaṁvattanikā paṭipadā appāyukattaṁ upaneti, dīghāyukasaṁvattanikā paṭipadā dīghāyukattaṁ upaneti;“So, student, the way leading to short life makes people short-lived, the way leading to long life makes people long-lived. bavhābādhasaṁvattanikā paṭipadā bavhābādhattaṁ upaneti, appābādhasaṁvattanikā paṭipadā appābādhattaṁ upaneti;The way leading to sickliness makes people sickly, the way leading to health makes people healthy. dubbaṇṇasaṁvattanikā paṭipadā dubbaṇṇattaṁ upaneti, pāsādikasaṁvattanikā paṭipadā pāsādikattaṁ upaneti;The way leading to ugliness makes people ugly, the way leading to beauty makes people beautiful. appesakkhasaṁvattanikā paṭipadā appesakkhattaṁ upaneti, mahesakkhasaṁvattanikā paṭipadā mahesakkhattaṁ upaneti;The way leading to lack of influence makes people uninfluential, the way leading to influence makes people influential. appabhogasaṁvattanikā paṭipadā appabhogattaṁ upaneti, mahābhogasaṁvattanikā paṭipadā mahābhogattaṁ upaneti;The way leading to poverty makes people poor, the way leading to wealth makes people wealthy. nīcakulīnasaṁvattanikā paṭipadā nīcakulīnattaṁ upaneti, uccākulīnasaṁvattanikā paṭipadā uccākulīnattaṁ upaneti;The way leading to low birth makes people low-born, the way leading to high birth makes people highborn. duppaññasaṁvattanikā paṭipadā duppaññattaṁ upaneti, mahāpaññasaṁvattanikā paṭipadā mahāpaññattaṁ upaneti.The way leading to stupidity makes people stupid, the way leading to discernment makes people discerning.

Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.Beings are owners of their actions, heirs of their actions, born of their actions, related through their actions, and have their actions as their arbitrator. Kammaṁ satte vibhajati yadidaṁ—Action is what differentiates beings in terms of hīnappaṇītatāyā”ti.baseness & excellence.”

Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca:When this was said, Subha the student, Todeyya’s son, said to the Blessed One: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.“Magnificent, Master Gotama! Magnificent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Cūḷakammavibhaṅgasuttaṁ niṭṭhitaṁ pañcamaṁ.