Aṅguttara Nikāya 10.216 21.

Karajakāyavagga

Karajakāyavagga Saṁsappanīyasutta “Saṁsappanīyapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.

Disciples, I will teach you the discourse on the Saṁsappanīya, a discourse on the Dhamma.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen carefully, pay close attention, and I will speak.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

Yes, venerable sir, the disciples replied to the Blessed One.

Bhagavā etadavoca: “Katamo ca, bhikkhave, saṁsappanīyapariyāyo dhammapariyāyo?

The Blessed One said this: And what is the discourse on the Saṁsappanīya, the discourse on the Dhamma?

Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavanti.

Beings are owners of their actions, heirs to their actions, born of their actions, related through their actions, and have their actions as their refuge. Whatever actions they perform, whether good or corrupt, they will be the heirs to those actions.

Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho, adayāpanno sabbapāṇabhūtesu.

Here someone is a killer of living beings, cruel, with blood-stained hands, given to violence and killing, without compassion for all living beings.

So saṁsappati kāyena, saṁsappati vācāya, saṁsappati manasā.

He engages in misconduct by body, speech, and mind.

Tassa jimhaṁ kāyakammaṁ hoti, jimhaṁ vacīkammaṁ, jimhaṁ manokammaṁ, jimhā gati, jimhupapatti.

His bodily actions are crooked, his verbal actions are crooked, his mental actions are crooked, his path is crooked, and his rebirth is crooked.

Jimhagatikassa kho panāhaṁ, bhikkhave, jimhupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni.

For one with a crooked path and crooked rebirth, I declare that there are two destinations: either the realms of intense suffering, the hells, or the animal realm characterized by creeping.

Katamā ca sā, bhikkhave, saṁsappajātikā tiracchānayoni?

And what is the animal realm characterized by creeping?

Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṁsappanti.

Snakes, scorpions, centipedes, mongoose, cats, mice, owls, and any other creatures in the animal realm that creep away upon seeing humans.

Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.

Thus beings are reborn according to their actions.

Yaṁ karoti tena upapajjati.

They are reborn according to what they do.

Upapannamenaṁ phassā phusanti.

Upon rebirth, they are touched by the contacts they have made.

Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

Thus, I say that beings are heirs to their actions.

Idha pana, bhikkhave, ekacco adinnādāyī hoti …pe…

Here someone is a thief, ...

kāmesumicchācārī hoti …

engages in sexual misconduct, ...

musāvādī hoti …

is a liar, ...

pisuṇavāco hoti …

speaks divisively, ...

pharusavāco hoti …

speaks harshly, ...

samphappalāpī hoti …

engages in idle chatter, ...

abhijjhālu hoti …

is covetous, ...

byāpannacitto hoti …

has a mind of ill will, ...

micchādiṭṭhiko hoti viparītadassano: ‘natthi dinnaṁ …pe…

holds wrong views, with a distorted vision, thinking there is no giving, ...

sayaṁ abhiññā sacchikatvā pavedentī’ti.

..., up to one attains realization through direct knowing.

So saṁsappati kāyena, saṁsappati vācāya, saṁsappati manasā.

He engages in misconduct by body, speech, and mind.

Tassa jimhaṁ kāyakammaṁ hoti, jimhaṁ vacīkammaṁ, jimhaṁ manokammaṁ, jimhā gati, jimhupapatti.

His bodily actions are crooked, his verbal actions are crooked, his mental actions are crooked, his path is crooked, and his rebirth is crooked.

Jimhagatikassa kho panāhaṁ, bhikkhave, jimhupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni.

For one with a crooked path and crooked rebirth, I declare that there are two destinations: either the realms of intense suffering, the hells, or the animal realm characterized by creeping.

Katamā ca sā, bhikkhave, saṁsappajātikā tiracchānayoni?

And what is the animal realm characterized by creeping?

Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṁsappanti.

Snakes, scorpions, centipedes, mongoose, cats, mice, owls, and any other creatures in the animal realm that creep away upon seeing humans.

Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti, yaṁ karoti tena upapajjati.

Thus beings are reborn according to their actions.

Whatever one does, by that one is reborn.

Upapannamenaṁ phassā phusanti.

Upon being reborn, one is touched by contacts.

Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

Thus, I say beings are heirs to their actions.

Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavanti.

Beings are owners of their actions, heirs to their actions, born of their actions, related through their actions, and have their actions as their refuge.

Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Whatever actions they perform: whether good or corrupt: they become heirs to those actions.

Here a certain person, having abandoned the taking of life, abstains from taking life.

So na saṁsappati kāyena, na saṁsappati vācāya, na saṁsappati manasā.

He lays down the rod and weapon, is conscientious, full of kindness, and dwells with compassion for all living beings.

Tassa uju kāyakammaṁ hoti, uju vacīkammaṁ, uju manokammaṁ, uju gati, ujupapatti.

He does not engage in bodily misconduct, verbal misconduct, or mental misconduct.

His bodily actions are upright, his verbal actions are upright, his mental actions are upright, his path is upright, and his rebirth is upright.

Ujugatikassa kho panāhaṁ, bhikkhave, ujupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni.

For one with an upright path and upright rebirth I declare one of two destinations: either the entirely blissful heavens or those noble families of high birth, whether they be noble warrior families, great Brahmin families, or great householder families, wealthy, with great riches, great wealth, abundant gold and silver, abundant possessions, abundant wealth and grain.

Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.

Thus the being is reborn according to their actions.

Yaṁ karoti tena upapajjati.

Whatever one does, by that one is reborn.

Upapannamenaṁ phassā phusanti.

Upon being reborn, one is touched by contacts.

Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

Thus, I say beings are heirs to their actions.

Idha pana, bhikkhave, ekacco adinnādānaṁ pahāya adinnādānā paṭivirato hoti …pe…

Here again a certain person, having abandoned taking what is not given, abstains from taking what is not given...

kāmesumicchācārā paṭivirato hoti …

abstains from sexual misconduct...

musāvādaṁ pahāya musāvādā paṭivirato hoti …

abstains from false speech...

pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti …

abstains from divisive speech...

pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti …

abstains from harsh speech...

samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti …

abstains from idle chatter...

anabhijjhālu hoti …

is free from greed...

abyāpannacitto hoti …

is free from ill will...

sammādiṭṭhiko hoti aviparītadassano: ‘atthi dinnaṁ …pe…

has right view, with unperverted vision, knowing and declaring that there is giving...

ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti.

and those who, having directly known and realized this world and the other world, declare it.

So na saṁsappati kāyena, na saṁsappati vācāya, na saṁsappati manasā.

He does not engage in bodily misconduct, verbal misconduct, or mental misconduct.

Tassa uju kāyakammaṁ hoti, uju vacīkammaṁ, uju manokammaṁ, uju gati, ujupapatti.

His bodily actions are upright, his verbal actions are upright, his mental actions are upright, his path is upright, and his rebirth is upright.

Ujugatikassa kho pana ahaṁ, bhikkhave, ujupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni.

For one with an upright path and upright rebirth I declare one of two destinations: either the entirely blissful heavens or those noble families of high birth, whether they be noble warrior families, great Brahmin families, or great householder families, wealthy, with great riches, great wealth, abundant gold and silver, abundant possessions, abundant wealth and grain.

Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.

Thus the being is reborn according to their actions.

Yaṁ karoti tena upapajjati.

Whatever one does, by that one is reborn.

Upapannamenaṁ phassā phusanti.

Upon being reborn, one is touched by contacts.

Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

Thus, I say beings are heirs to their actions.

Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavanti. Ayaṁ kho so, bhikkhave, saṁsappanīyapariyāyo dhammapariyāyo”ti. Chaṭṭhaṁ.

Beings are owners of their actions, heirs to their actions, born of their actions, related through their actions, and have their actions as their refuge. Whatever actions they perform: whether good or bad: they become heirs to those actions. This is the way of the world, the teaching of the Dhamma.