Source:: [SuttaCentral.net](https://suttacentral.net/mn135/en/sujato?layout=sidebyside&script=latin) # MN135 Cūḷakammavibhaṅgasutta | on why Human Beings are different, due to their [[Kamma]] Tags:: #buddha/vibhanga ## Notes > [!info] Related: [[MN136 Mahākammavibhaṅgasutta]] > [!warning] [[Kamma]] is the reason why Beings are Different — In Cūḷakammavibhaṅgasutta ([MN135](https://suttacentral.net/mn135/en/sujato)) > “What is the **cause**, Mister Gotama, what is the **reason** why even among those who are human beings some are seen to be **==inferior==** and **==superior==**? > > (_e.g. as discussed in the following passage, **short-lived and long-lived** (1), **sickly and healthy** (2), **ugly and beautiful** (3), **insignificant and illustrious** (4), **poor and rich** (5), from **low and eminent families** (6), **witless and wise** (7)_.) > > _“Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti **==hīnappaṇītatā==**?_ > > --- > **(Answers from the Buddha)** > > “Student, **sentient beings** are the **==owners==** of their deeds and **==heir==** to their deeds. Deeds are their **==womb==**, their **==relative==**, and their **==refuge==**. > _“**==Kammassakā==**, māṇava, **sattā** **==kammadāyādā==** **==kammayonī==** **==kammabandhū==** **==kammappaṭisaraṇā==**._ > > It is deeds that divide beings into > _Kammaṁ satte vibhajati yadidaṁ—_ > > inferior and superior.” > _hīnappaṇītatāyā”ti._ ^kamma-makes-the-difference ## Sutta (Translation by Bhikkhu Sujato) Middle Discourses 135 Majjhima Nikāya 135 The Shorter Analysis of Deeds Cūḷakammavibhaṅgasutta So I have heard. This discourse has more parallels than any other Majjhima sutta: six in Chinese, two in Tibetan, two in Sanskrit, and fragments in Khotanese, Sogdian, and Tocharian. Its popularity is due to the detailed yet straightforward way it connects deeds with results, a subject of perennial fascination. Evaṁ me sutaṁ— At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane, anāthapiṇḍikassa ārāme. Then the student Subha, Todeyya’s son, approached the Buddha, and exchanged greetings with him. Atha kho subho māṇavo todeyyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “What is the cause, Mister Gotama, what is the reason why even among those who are human beings some are seen to be inferior and superior? “Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā? For people are seen who are short-lived and long-lived, Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā; sickly and healthy, dissanti bavhābādhā, dissanti appābādhā; Variant: bavhābādhā → bahvābādhā (sya-all, km, mr) ugly and beautiful, dissanti dubbaṇṇā, dissanti vaṇṇavanto; insignificant and illustrious, dissanti appesakkhā, dissanti mahesakkhā; poor and rich, dissanti appabhogā, dissanti mahābhogā; from low and eminent families, dissanti nīcakulīnā, dissanti uccākulīnā; witless and wise. dissanti duppaññā, dissanti paññavanto. Variant: paññavanto → paññāvanto (bj, pts1ed) What is the reason why even among those who are human beings some are seen to be inferior and superior?” Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṁyeva sataṁ manussabhūtānaṁ dissanti hīnappaṇītatā”ti? “Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. This phrase is also explained at AN 10.216. In AN 5.57 it is one of five sayings that should be frequently recollected by “a woman or a man, a layperson or a renunciate”. “Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Variant: kammayonī kammabandhū → kammayoni kammabandhu (bj) It is deeds that divide beings into Kammaṁ satte vibhajati yadidaṁ— inferior and superior.” hīnappaṇītatāyā”ti. “I don’t understand the meaning of what Mister Gotama has said in brief, without explaining the details. “Na kho ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājānāmi. Mister Gotama, please teach me this matter in detail so I can understand the meaning.” Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ imassa bhoto gotamassa saṅkhittena bhāsitassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ ājāneyyan”ti. “Well then, student, listen and apply your mind well, I will speak.” “Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Yes, sir,” replied Subha. “Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca: “Take some woman or man who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. The phrase “some woman or man” is used only here and in a few suttas that also deal with kamma (AN 3.70, AN 8.42, AN 8.43, AN 8.45). The mention of “woman or man” undercuts assumptions that women lack agency, or that their rebirth is lesser. “Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Variant: adayāpanno pāṇabhūtesu → sabbapāṇabhūtesu (bj, mr) Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Variant: samādinnena → samādiṇṇena (pts1ed, mr) If they’re not reborn in a place of loss, but return to the human realm, then wherever they’re reborn they’re short-lived. Rebirth in the human realm is always due to good deeds in the past, but while in this realm, bad kamma can take effect. Of course, not all afflictions are caused by past kamma, a doctrine of the Jains that the Buddha rejected. No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appāyuko hoti. For killing living creatures is the path leading to a short lifespan. Appāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. But take some woman or man who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re long-lived. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dīghāyuko hoti. For not killing living creatures is the path leading to a long lifespan. Dīghāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword. Idha, māṇava, ekacco itthī vā puriso vā sattānaṁ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. Because of undertaking such deeds, after death they’re reborn in a place of loss … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. or if they return to the human realm, they’re sickly … No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati bavhābādho hoti. Bavhābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— sattānaṁ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. But take some woman or man who would never hurt living creatures with a fist, stone, rod, or sword. A reason for one of the Buddha’s marks (DN 30:2.7.2). Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. Because of undertaking such deeds, after death they’re reborn in a heavenly realm … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. or if they return to the human realm, they’re healthy … No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appābādho hoti. Appābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. Take some woman or man who is irritable and bad-tempered. Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. A person with a “mind like an open sore” (AN 3.25:1.6). Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. Because of undertaking such deeds, after death they’re reborn in a place of loss … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. or if they return to the human realm, they’re ugly … No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti. Dubbaṇṇasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— kodhano hoti upāyāsabahulo; appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. But take some woman or man who isn’t irritable and bad-tempered. Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo; Even when heavily criticized, they don’t lose their temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. Because of undertaking such deeds, after death they’re reborn in a heavenly realm … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. or if they return to the human realm, they’re lovely … The text switches from vaṇṇavanta (“beautiful”, MN 135:3.4) to pāsādika (“lovely”). No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati pāsādiko hoti. Pāsādikasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— akkodhano hoti anupāyāsabahulo; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. Take some woman or man who is jealous. Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti; They envy, resent, and begrudge the possessions, honor, respect, reverence, homage, and veneration given to others. Also at AN 4.197:6.5. paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. Because of undertaking such deeds, after death they’re reborn in a place of loss … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. or if they return to the human realm, they’re insignificant … No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appesakkho hoti. Appesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— issāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. But take some woman or man who is not jealous … Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. Because of undertaking such deeds, after death they’re reborn in a heavenly realm … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. or if they return to the human realm, they’re illustrious … No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahesakkho hoti. Mahesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. Take some woman or man who doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Also in AN 4.197 and AN 10.177. Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Because of undertaking such deeds, after death they’re reborn in a place of loss … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. or if they return to the human realm, they’re poor … No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati appabhogo hoti. Appabhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. But take some woman or man who does give to ascetics or brahmins … Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Because of undertaking such deeds, after death they’re reborn in a heavenly realm … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. or if they return to the human realm, they’re rich … No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahābhogo hoti. Mahābhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Take some woman or man who is obstinate and arrogant. Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī— They don’t bow to those they should bow to. They don’t rise up for them, offer them a seat, make way for them, or honor, respect, esteem, or venerate those who are worthy of such. The first three of these, phrased a little differently, are found at Pvr 7:51.1. 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. Because of undertaking such deeds, after death they’re reborn in a place of loss … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. or if they return to the human realm, they’re reborn in a low class family … No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati nīcakulīno hoti. Nīcakulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— thaddho hoti atimānī; 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. But take some woman or man who is not obstinate and arrogant … Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī; abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti. Because of undertaking such deeds, after death they’re reborn in a heavenly realm … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. or if they return to the human realm, they’re reborn in an eminent family … No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati uccākulīno hoti. Uccākulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— atthaddho hoti anatimānī; abhivādetabbaṁ abhivādeti, paccuṭṭhātabbaṁ paccuṭṭheti, āsanārahassa āsanaṁ deti, maggārahassa maggaṁ deti, sakkātabbaṁ sakkaroti, garukātabbaṁ garukaroti, mānetabbaṁ māneti, pūjetabbaṁ pūjeti. Take some woman or man who doesn’t approach an ascetic or brahmin to ask: This is the duty of a wheel-turning monarch (DN 26:5.6), as well as being a reason for one of the Buddha’s marks (DN 30:1.25.3). Idha, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti: ‘Sir, what is skillful and what is unskillful? ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ; What is blameworthy and what is blameless? kiṁ sāvajjaṁ, kiṁ anavajjaṁ; What should be cultivated and what should not be cultivated? kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ; What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’ kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? Because of undertaking such deeds, after death they’re reborn in a place of loss … So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. or if they return to the human realm, they’re witless … No ce kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati duppañño hoti. Duppaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti: ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ; 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? But take some woman or man who does approach an ascetic or brahmin to ask: Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti: ‘Sir, what is skillful and what is unskillful? ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ; What is blameworthy and what is blameless? kiṁ sāvajjaṁ, kiṁ anavajjaṁ; What should be cultivated and what should not be cultivated? kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ; What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’ kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? Because of undertaking such deeds, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. So tena kammena evaṁ samattena evaṁ samādinnena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. If they’re not reborn in a heavenly realm, but return to the human realm, then wherever they’re reborn they’re very wise. No ce kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, sace manussattaṁ āgacchati yattha yattha paccājāyati mahāpañño hoti. For asking questions of ascetics or brahmins is the path leading to wisdom. Mahāpaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti: ‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ; 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? So it is the way people live that makes them how they are, whether short-lived or long-lived, Iti kho, māṇava, appāyukasaṁvattanikā paṭipadā appāyukattaṁ upaneti, dīghāyukasaṁvattanikā paṭipadā dīghāyukattaṁ upaneti; sickly or healthy, bavhābādhasaṁvattanikā paṭipadā bavhābādhattaṁ upaneti, appābādhasaṁvattanikā paṭipadā appābādhattaṁ upaneti; ugly or lovely, dubbaṇṇasaṁvattanikā paṭipadā dubbaṇṇattaṁ upaneti, pāsādikasaṁvattanikā paṭipadā pāsādikattaṁ upaneti; insignificant or illustrious, appesakkhasaṁvattanikā paṭipadā appesakkhattaṁ upaneti, mahesakkhasaṁvattanikā paṭipadā mahesakkhattaṁ upaneti; poor or rich, appabhogasaṁvattanikā paṭipadā appabhogattaṁ upaneti, mahābhogasaṁvattanikā paṭipadā mahābhogattaṁ upaneti; in a low class or eminent family, nīcakulīnasaṁvattanikā paṭipadā nīcakulīnattaṁ upaneti, uccākulīnasaṁvattanikā paṭipadā uccākulīnattaṁ upaneti; or witless or wise. duppaññasaṁvattanikā paṭipadā duppaññattaṁ upaneti, mahāpaññasaṁvattanikā paṭipadā mahāpaññattaṁ upaneti. Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. It is deeds that divide beings into Kammaṁ satte vibhajati yadidaṁ— inferior and superior.” hīnappaṇītatāyā”ti. When he had spoken, Subha said to him, Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “Excellent, Mister Gotama! Excellent! “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Mister Gotama has made the Teaching clear in many ways. 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. I go for refuge to Mister Gotama, to the teaching, and to the mendicant Saṅgha. He went for refuge first in MN 99:28.4 and subsequently in DN 10:2.37.9. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may Mister Gotama remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.