Cullakammavibhaṅga Sutta: The Discourse on the Minor Results of Conduct, or, The Discourse Addressed to Subha.
Note: This translation appears in the Journal of the Ceylon Branch of the Royal Asiatic Society, 1846-7. It was reprinted in “The Ceylon Friend”, 1876.
Note from @Snowbird : This edition found in Ceylon Buddhism being the collected writings of Daniel John Gogerly, Volume II, 1909. You can download here, but beware, the file is over 600mb. Below, I have modernized the punctuation and fixed a typo or two.
Translator’s Introduction
The following discourses of Gotama, which I have the pleasure to lay before the Society, will tend in some measure to illustrate the ethics of Buddhism, The first of them is exceedingly popular, and is regarded as a perfect solution of the difficulties connected with the unequal distribution of prosperity and adversity in the present state. But in this solution a discriminating Providence is not recognized. No judge—no examination—no sentence of an intelligent being, whether supreme or otherwise, is acknowledged; but the whole is referred to an occult power, an irresistible fate, resulting from the merit or demerit of actions performed in a previous state of existence. In the discourses attributed to Buddha there are many verbal repetitions which add nothing to the meaning, although in the original they are supposed to contribute both to the elegance and force of the passages. A contrary effect, however, results from a literal translation of them into English, in consequence of which I have frequently omitted them, still preserving the sense entire.
When Bhagava was residing near Savatthi, in the monastery founded by Anathapindika at Jetavana, a young man named Subha, the son of Todeyya, came to his residence, and after a respectful salutation sat down. Being seated he said, “Venerable Gotama, from what cause or by what means is it, that among mankind some persons are in prosperous and others in adverse circumstances? It is seen, venerable Gotama, that some men are short lived, while others live long; some are much diseased, while others have good health; some are disgusting in appearance, while others are beautiful; some are without influence, while others are powerful; some are poor, while others are rich; some are ignoble, while others are high born; some are wise, while others are foolish. From what cause, venerable Gotama, or by what means is it, that among mankind some are prosperous while others are in adversity?”
“Young man, living beings receive the results of their own conduct [^1]; their conduct forms their inheritance, their birth, their relationship, their circumstances in life. Conduct apportions to living beings prosperity or adversity.”
“I do not distinctly understand that which has been thus briefly and obscurely spoken by the venerable Gotama. Will the venerable Gotama be pleased to explain fully the doctrine which has been thus briefly stated, so that I may comprehend it?”
“If this be your wish, young man, attend carefully, and I will explain it.” Subha the son of Todeyya replied, “Let the Venerable One do so,” upon which Bhagava said,
“If in this world a woman or a man be a destroyer of life, cruel, bloody-handed, ever slaughtering, and destitute of kindness towards living beings, upon the dissolution of his frame by death, in consequence of the conduct to which he has thus been so fully accustomed, he will be born in hell, wretched, miserable and tormented. But if upon the dissolution of his frame by death he be not born in hell wretched, miserable, and tormented, but again becomes a man, wherever he may be born he will be short lived. The path which leads to shortness of life is this: The being a destroyer of life, cruel, bloody-handed, ever slaughtering, and destitute of kindness towards every living thing.
“If in this world a woman or a man, abstain from destroying life; lay aside the club and the knife; if he be gentle and compassionate to all living beings, upon the dissolution of his frame by death, in consequence of the conduct to which he has been so fully accustomed he will be born in heaven, in a state of happiness. Or if he be not born in heaven, but again becomes a man, wherever he may be born he will be long lived. The path which leads to longevity is this: The abstaining from destroying life, the laying aside the club and the knife, and the being gentle and compassionate to every living thing.
“If in this world a woman or a man be a tormentor of living beings with the hand, with stones, sticks or knives, upon the dissolution of his frame by death, in consequence of the conduct to which he has thus been so fully accustomed he will be born in hell, wretched, miserable and tormented. But if upon the dissolution of his frame by death he be not born in hell, but if he again become a man, wherever he may be born he will be much afflicted with disease. The path which leads to a state of disease is this: To be a tormentor of living beings with the hand, with stones, with sticks or with knives.
“If in this world a woman or a man be not a tormentor of living beings with the hand, with stones, with sticks or with knives, upon the dissolution of his frame by death, in consequence of the conduct to which he has been so fully accustomed, he will be born in heaven, in a state of happiness. Or if he be not born in heaven, but if he again become a man, wherever he may be born he will enjoy good health. The path which leads to the enjoyment of good health is this: To abstain from tormenting living beings with the hand, with stones, with sticks, or with knives.
“In this world a woman or a man is wrathful and very passionate; if when a few words are spoken he becomes angry, wrathful, enraged and malicious, giving way to anger, hatred and discontent, upon the dissolution of his frame by death, in consequence of the conduct to which he has been so fully accustomed, he will be born in hell, wretched, miserable and tormented. Or if he be not born in hell, but if he again become a man, wherever he may be born he will be ill favoured. The path which leads to ugliness is this: To be wrathful and passionate: when a few words are spoken to be angry, wrathful, enraged and malicious; giving way to anger, hatred and discontent.
“In this world a woman or a man is neither wrathful nor passionate, but when much provocation is given, is not angry, wrathful, enraged nor malicious, and does not give way to anger, hatred, or discontent. He, in consequence of the conduct to which he has been so fully accustomed, upon the dissolution of his frame by death, will be born in heaven, but if he again become a man, wherever he may be born he will be beautiful. The path for obtaining personal beauty is: To be free from anger and passion; even when much provocation is given to be neither angry, wrathful, enraged nor malicious; and to avoid giving way to anger, hatred and discontent.
“In this world a woman or a man is an envious person, jealous of the prosperity, honour, and respect enjoyed by others, and dissatisfied and annoyed at perceiving these marks of honour conferred on others. This person, in consequence of the conduct to which he has been so fully accustomed, upon the dissolution of his frame by death, will be born in hell, wretched, miserable and tormented. Or if he be not born in hell, but if he again become a human being, wherever he may be born he will be destitute of power and influence. The path which leads to a destitution of influence is: To be envious, jealous, dissatisfied and annoyed at the prosperity, honour, and respect enjoyed by others.
“In this world a woman or a man is not an envious person; is neither jealous, dissatisfied nor annoyed at the prosperity, honour, or respect enjoyed by others. This person, in consequence of the conduct to which he has been so fully accustomed, upon the dissolution of his frame by death, will be born in heaven, in a state of happiness. Or if he be not born in heaven, but if he again become a human being, wherever he may be born he will be possessed of extensive power. The path for the attainment of great power is: To be free from envy, and to be neither jealous, dissatisfied, nor annoyed at the prosperity, honour, or respect enjoyed by others.
“In this world a woman or a man does not give to Samanas and Brahmins meat, drink, garments, a conveyance for travelling, flowers, perfumes, ointments, a couch, a chamber, a lamp. This person, in consequence of the conduct to which he has become so fully accustomed, upon the dissolution of his frame by death will be born in hell, wretched, miserable and tormented. Or if he be not born in hell, but if he again become a human being, wherever he may be born he will be poor. The path leading to poverty is: To omit giving to Samanas and Brahmins meat, drink, clothing, a conveyance, flowers, perfumes and ointments, a couch, a chamber and a lamp.
“In this world a woman or a man gives to Samanas or Brahmins meat, drink, clothing, a conveyance, flowers, perfumes and ointments, a couch, a chamber, and a lamp. This person, in consequence of the conduct to which he has become so fully accustomed, upon the dissolution of his frame by death will be born in heaven, in the enjoyment of happiness. Or if he be not born in heaven, but if he again become a human being, wherever he may be born he will be rich. The path for the attainment of riches is: To give to Samanas or Brahmins meat, drink, clothing, a conveyance, flowers, perfumes, and ointments, a couch, a chamber, and a lamp.
“In this world a woman or a man is proud and haughty, not worshipping those who ought to be worshipped; not arising from their seat in the presence of those who should be thus reverenced; not requesting those to be seated who are worthy of that honour, nor removing out of the path when eminent persons approach; not treating with hospitality, respect, and reverence those who should be thus respected. This person, in consequence of the conduct to which he has been so fully accustomed, upon the dissolution of his body by death will be born in hell, wretched, miserable, and tormented, or if he be not born in hell, but if he again become a human being, wherever he may be born he will be of ignoble birth. The path which leads to an ignoble birth is this: The being proud and haughty, not worshipping those who ought to be worshipped; not rising up in the presence of those who should be thus reverenced; not offering a seat to those worthy of that honour; not giving the path to eminent persons; not treating with hospitality, respect and reverence those who should be thus respected.
“In this world a woman or a man is not proud nor haughty, but worships those who ought to be worshipped; rises up in the presence of those who should be thus reverenced; requests them to be seated who are worthy of that honour; gives the path to eminent persons, and treats with hospitality, respect, and reverence, those who should be thus respected. This person, in consequence of the conduct to which he has been so fully accustomed, upon the dissolution of his frame by death will be born In heaven, in the enjoyment of happiness. Or if he be not born in heaven, but if he again become a human being, wherever he may be born he will be of honorable parentage. The path for obtaining honourable parentage is this: Not to be proud nor haughty; to worship those who ought to be worshipped; to rise up in the presence of those who should be thus reverenced; to request them to be seated who are worthy of that honour; to give the path to eminent persons, and to treat with hospitality; respect and reverence those who should be thus respected.
“In this world a woman or a man does not wait upon a Samana or a Brahmin to enquire of him saying, ‘Sir What constitutes merit and what demerit? What actions are criminal, and what are innocent? What things ought to be done, and what left undone? What actions are those which, if done, will produce protracted distress and wretchedness? Or what are those which will be productive of lengthened tranquillity and happiness?’ This person, In consequence of the conduct to which he has become so fully accustomed, upon the dissolution of his frame by death will be born in hell, wretched, miserable and tormented. Or if he be not born in hell, but if he again become a human being, wherever he may be born he will be destitute of wisdom. The path to mental imbecility is this: To neglect to wait upon a Samana or Brahmin for the purpose of enquiring of him, saying, ‘Sir, what constitutes merit and what demerit? What actions are criminal, and what innocent? What things ought to be done, and what left undone? What actions are those which, if done, will cause me protracted distress and wretchedness, or what are those: which will be productive of lengthened tranquillity and happiness?’
“In this world a woman or a man waits upon a Samana or Brahmin, and enquires of him, saying, ‘What constitutes merit, and what demerit? What actions are criminal, and what are innocent? What things ought to be done and what left undone? What actions are those which if done will cause me protracted distress and wretchedness, or what are those which will be productive of lengthened tranquillity and happiness?’ This person, in consequence of the conduct to which he has become so fully accustomed, upon the dissolution of his frame by death will be born in heaven, in the enjoyment of happiness. Or if he be not born in heaven, but if he again become a human being, wherever he may be born he will be possessed of great wisdom. The path for the attainment of great wisdom is this: To wait upon a Samana or Brahmin for the purpose of enquiry, saying, ‘Sir, what constitutes merit, and what demerit? What actions are criminal, and what are innocent? What things ought to be done, and what left undone? What actions are those which, if done, will cause me protracted distress and wretchedness, or what are those which will be productive of lengthened tranquillity and happiness?’
Thus, young man, the conduct [^2] (or path) productive of shortness of life leads to a short life: the conduct productive of length of life leads to longevity. The conduct productive of continued sickness, leads to a state of disease, and that which is productive of ugliness leads to a disgusting appearance; and that which is productive of comeliness leads to personal beauty. The conduct productive of great influence leads to a state of great authority. The conduct productive of want leads to a state of poverty, and that productive of wealth leads to opulence. The con- duct productive of low birth leads to an ignoble parentage, and that productive of honour leads to a noble birth. The conduct productive of ignorance leads to a state of mental imbecility, and that productive of knowledge leads to a state of wisdom. Living beings receive the results of their own conduct; their conduct forms their inheritance, their birth, their relationship, their circumstances in life. Conduct apportions to living beings prosperity or adversity.”
When Gotama ended the discourse, Subha warmly expressed his admiration, and embraced the Buddhist faith.
Notes
[^1] : Conduct, kammaṁ, signifies an action performed, and also the merit or demerit of the action.
[^2] : Conduct, or path. Saṁvattanikā paṭipadā, the path which is appropriated to that special purpose; leading to that termination and to no other. The doctrine is simple, namely: That the present circumstances of men are the results of actions performed in previous states of existence; and the same law will apply to future states. The destroyer of life will, in a future state, soon die; the conserver of life will live long; the cruel will be diseased; the merciful enjoy constant health. The passionate person will be ugly, the placid person beautiful. The envious man will be destitute of power, but he who rejoices in the prosperity of another will be in authority. The covetous man will be poor, and the liberal man rich. Pride and arrogance will lead to low birth; rendering respect and honour to nobility. The irreligious man will become a fool, and the religious man will become wise.
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