The Essence of the Analysis of Deeds

The Essence of the Analysis of Deeds
(Karma-vibhaṅga-sāro I have named this a –sāra, as only the teachings are given, not the examples. )

Homage to the Gracious Youth Mañjuśrī

Conch, milk, moon, jasmine, crystal, snow flakes, linen, whiteness, white cloud, The main idea in this part of the list seems to be purity, as indicated by whiteness. basket, clear laughter, arisen in the firmament, five parasols, [umbrellas,] light up the world.

The thirty (gods), men, garuḍas, siddhas, heavenly musicians, those who are worshipped, all bow and pay respect always to the Buddha, the kinsman of the sun.

A heap of divine, mixed and powdered sandalwood arisen on the breeze,
the sound of lutes, flutes, and various drums, the noble songs of the heavenly musicians,
he who was born to rule and protect, who set in motion the entire three world system,
the all-knowing, who blocked all destinations, to the Buddha therefore we bow!

The Gracious One spoke this discourse.

[Introduction]

Thus I have heard:

at one time the Gracious One was dwelling near Śrāvastī, at Anāthapiṇḍada’s grounds in Jeta’s Wood. Then the Gracious one in the morning, after picking up his bowl and robes, entered Śrāvastī for alms. While going for alms from door to door in Śrāvastī he approached the home of the young man Śuka, the son of Taudeya.

Then at that time in the young man Śuka, the son of Taudeya’s home (the dog) Śaṅkhakuñjara The name means conch elephant. I am unsure why he would have such a name. was sitting on a couch on a wollen spread, and was eating rice and meat from a copper bowl placed on a stove.

The Gracious One saw Śaṅkhakuñjara was sitting on a couch on a wollen spread, and was eating rice and meat from a copper bowl placed on a stove.

And Śaṅkhakuñjara saw the Gracious One at the doorway and he barked.

Then the Gracious One said this to Śaṅkhakuñjara:

“This [mind] of yours, Saṅkha, is not tamed, so you growl and bark at whoever comes.”

When that was said, Śaṅkhakuñjara, with surpassing rage, having become fierce, with mind downcast, alight from where he was sitting on a couch on a wollen spread, and sat down on the seat in the wooden drain.

Then at that time the young man Śuka, the son of Taudeya, had gone outside on some business or other.

Then the young man Śuka, the son of Taudeya, returned, and the young man Śuka, the son of Taudeya saw Śaṅkhakuñjara had fled below to the wooden drain.

Having seen that, he addressed his people, (saying):

“What did you say to our Śaṅkhakuñjara?”

“Who in our midst would say anything to our son Śaṅkhakuñjara? But when the ascetic Gautama was standing in the doorway he barked at him.

Then the ascetic Gautama said this:

“This [mind] of yours, Saṅkha, is not tamed, so you growl and bark at whoever comes.”

When that was said, Śaṅkhakuñjara, with surpassing anger, having become fierce, with mind downcast, alight from where he was sitting on a couch on a wollen spread, and sat down on the seat in the wooden drain.

Then Śuka, being possessed by anger, rage, having become fierce, with mind downcast, Note that his state of mind wass the same as the dog’s when leaving his couch. alight (from where he was), left (his home), and approached Anāthapiṇḍada’s grounds in Jeta’s Wood.

Then at that time the Gracious One was surrounded by countless hundreds of monastics, and was sat at the front teaching Dharma.

The Gracious One saw the young man Śuka, the son of Taudeya, coming from afar, and after seeing him he addressed the monastics thus:

“Do you see that young man Śuka, the son of Taudeya, coming from over there?”

“Yes, venerable Sir.”

“If the young man Śuka, the son of Taudeya were to pass away at this time, like a spent arrow, after the break up of the body, after death, he would re-arise in the endless hell, having fallen into a bad destination.

This is because he had a corrupt thought towards me, and because of that corrupt thought beings like this after the break up of the body, after death, re-arise in the endless hell, in a bad destination.

Then a certain monastic at that time spoke this verse:

Having seen a certain person here with corrupt mind,
the Teacher explained the meaning in the midst of the body of monastics.
This young man, alas, making time, falling away,
would re-arise in hell because of his corrupt mind.
As though throwing off what is proper towards the Realised One,
because of having a corrupt mind people go to a bad destination.

After dismissing (his servants) the young man [Śuka], the son of Taudeya, approached the Gracious One, and after approaching he exchanged with the Gracious One various pleasantries and animated talk, and while sitting there the young man Śuka, the son of Taudeya said this to the Gracious One:

“The Gracious Gautama came to our home, and upon arrival was something said by the Gracious Gautama to our (dog) Śaṅkhakuñjara?”

Here, young man, I, in the morning, after picking up my bowl and robes, entered Śrāvastī for alms.

While going for alms from door to door in Śrāvastī I approached your home, and after approaching I stood in the doorway.

Then at that time Śaṅkhakuñjara had ascended a couch covered with a wollen spread, and was eating rice and meat from a copper bowl placed on a stove.

Śaṅkhakuñjara saw me standing at the doorway, and having seen me he barked.

Then I said this:

“This [mind] of yours, Saṅkha, is not tamed, so you growl and bark at whoever comes.”

When that was said, Śaṅkhakuñjara, with surpassing anger, having become fierce, with mind downcast, alight from where he was sitting on a couch on a wollen spread, and sat down on the seat in the wooden drain.”

“But does the Gracious Gautama know the previous life of our Śaṅkhakuñjara?” The question comes a little unexpectedly, as nothing that was discussed indicated the Buddha knew Taudeya’s previous life.

“Enough, young man, stay (yourself) and do not ask about this matter, do not get upset, impatient or let your mind be unhappy.”

For a second and a third time the young man Śuka, the son of Taudeya, said this to the Gracious One: “But does the Gracious Gautama truly know the previous life of our Śaṅkhakuñjara?”

“Enough, young man, stay (yourself), and do not ask about this matter, do not get upset here, be impatient or let your mind be unhappy.

You are helpless, young man, in so much as you, for a second and a third time (ask about) this matter… (then) listen well, young man, apply your mind, and I will speak:

Your father Taudeya, young man, after the break up of the body, was reborn in a womb of a dog.”

“But how can that be, Gautama? Our father carried out sacrifices, fire rituals and established the sacrificial post, and after the break up on the body, he will have been reborn in the Brahmā worlds.”

“You may be proud, young man, about your father Taudeya, the lord of great gifts, (but) he was reborn in the womb of a dog.

If you do not believe what I have said about your father, young man, then approach your home, young man, and having approached, say this to Śaṅkhakuñjara:

‘If, friend Śaṅkhakuñjara, in your previous life you were our father Taudeya, ascend the couch and (sit) on the wollen spread.’

He will go up on it.

And when he has gone up, say this:

‘If, friend Śaṅkhakuñjara, in your previous life you were our father Taudeya, then eat, friend.’

He will eat rice and meat from a copper bowl placed on the stove.

When he has finished eating, say this:

‘If, friend Śaṅkhakuñjara, in your previous life you were our father Taudeya, whatever riches I was due to get at the time of your death, and that you didn’t show to me, show me that (now).’

He will show it.

Then the young man Śuka, the son of Taudeya, having taken up and studied this speech of the Gracious One, approached his own home, and after approaching he said this to Śaṅkhakuñjara:

“If, friend Śaṅkhakuñjara, in your previous life you were our father Taudeya, ascend the couch and (sit) on the wollen spread.”

He ascended it.

Then he said: “If, friend Śaṅkhakuñjara, in your previous life you were our father Taudeya, then eat friend.”

He ate rice and meat from a copper bowl placed on the stove.

When he had finished eating it, he said this:

“If, friend Śaṅkhakuñjara, in your previous life you were our father Taudeya, whatever riches I was due to get at the time of your death, and that you didn’t show to me, show me that (now).”

Then Śaṅkhakuñjara, having alight from the wollen spread on the couch, approached a certain old dwelling, and after approaching the four legged couch, with his claws he scratched the centre, and with his nuzzle he sniffed at it.

At that place the young man Śuka, the son of Taudeya, found four iron jars of fine gold, both raw and wrought, and in the middle a golden pitcher.

Then the young man Śuka, the son of Taudeya, after securing that gold, being pleased, satisfied, excited, joyous and happy, left Śrāvastī and approached the Gracious One.

Then at that time the Gracious One was surrounded by countless hundreds of monastics, and was sat at the front teaching Dharma.

The Gracious One, saw the young man Śuka, the son of Taudeya, coming from afar, and after seeing him he addressed the monastics thus:

“Do you see that young man Śuka, the son of Taudeya, coming from afar?”

“Yes, venerable Sir.”

“If the young man Śuka, the son of Taudeya were to pass away at this time, like a spent arrow, after the break up of the body, he would re-arise in a good destination, in heaven.

This is because he had a faithful thought towards me, and because of that faithful thought, monastics, beings like this after the break up of the body, re-arise in a good destination, in heaven.

Then a certain monastic at that time spoke this verse:

Having seen a certain person here with a faithful mind,
the Teacher explained the meaning in the midst of the body of monastics.
This young man, with his faults removed, making time,
would re-arise amongst the gods because of his faithful mind.
As through throwing off bad actions towards the Realised One,
because of having a faithful mind, people go to a good destination.

Then the young man Śuka, the son of Taudeya, approached the Gracious One, and after approaching, face to face with the Gracious one, he rejoiced, exchanged various pleasantries and animated talk, and sat down.

While sitting there the Gracious One said this to the young man Śuka, the son of Taudeya:

“Well, young man, did it turn out with Śaṅkhakuñjara as I had declared?”

“Dear Gautama, it did turn out with Śaṅkhakuñjara as the Gracious Gautama had declared! We would like to ask the Gracious Gautama something else. If there is the opportunity could you point out the answer to the question?”

“Ask, young man, whatever you desire.”

“What is the cause, Gautama, what is the reason that people here
have short life, and have a long life,
have much illness, and have little illness,
are bad looking, and good looking,
are undistinguished, and distinguished,
have a low family, and have a high family,
have inappropriate speech, and have appropriate speech, This question is not answered below, and seems to be an addition.
have little wealth, and have much wealth,
have little wisdom, and have great wisdom?

What is the action, Gautama, that results in us perceiving such a diversity of beings?”

Herein the Gracious One said this to the young man Śuka, the son of Taudeya:

I will teach you the explanation of the Dharma (known as) the Analysis of Deeds, young man, listen to it well, and apply the mind, I will speak.”

“Yes, Gracious One,” replied the young man Śuka, the son of Taudeya, to the Gracious One, and the Gracious One said this:

“A person’s deeds are his own, young man, I say, he inherits his deeds, it is deeds that he is born from, deeds are his refuge.

A person’s deeds, young man, can be analysed, such as: this is low, this is excellent, this is middling.

Such that:

This is the deed that leads to a short life,
this is the deed that leads to a long life,
this is the deed that leads to much illness,
this is the deed that leads to little illness,
this is the deed that leads to ugliness,
this is the deed that leads to beauty,
this is the deed that leads to being undistinguished,
this is the deed that leads to being distinguished,
this is the deed that leads to (rebirth in) a low family,
this is the deed that leads to (rebirth in) a high family,
this is the deed that leads to having little wealth,
this is the deed that leads to having great wealth,
this is the deed that leads to having little wisdom,
this is the deed that leads to having great wisdom.

This is the deed that leads to rebirth in hell,
this is the deed that leads to rebirth as an animal,
this is the deed that leads to rebirth in the preta world, Below this is said differently, as rebirth in Yama’s world. Yama rules over the preta-loka.
this is the deed that leads to rebirth in the asura world,
this is the deed that leads to rebirth in the human world,
this is the deed that leads to rebirth in the heavenly sense worlds,
this is the deed that leads to rebirth in the heavenly form worlds,
this is the deed that leads to rebirth in the heavenly formless worlds.

This is the deed that, when done, does not bring success,
this is the deed that brings success when not done,
this is the deed that brings success when done,
this is the deed that is not (really) done, nor brings (any) success.

This is the deed, provided with which, a person is reborn in hell, and only falls away after a full hell life is completed,
this is the deed, provided with which, a person is reborn in hell, and he falls away after half a hell life,
this is the deed, provided with which, a person is reborn in hell, and falls away a short time after rebirth,
this is the deed that leads to a specific rebirth,
this is the deed that leads to a non-specific rebirth.

This is the deed that results in (rebirth in) another country,
this is the deed that, provided with which, a person is at first happy, and later unhappy,
this is the deed that, provided with which, a person is at first unhappy, and later becomes happy,
this is the deed that, provided with which, a person is at first happy, and later is also happy,
this is the deed that, provided with which, a person is at first unhappy, and later is also unhappy.

This is the deed, provided with which, a person is well off but selfish,
this is the deed, provided with which, a person is poor but generous,
this is the deed that, provided with which, a person is well off and generous,
this is the deed that, provided with which, a person…

This is the person for whom deeds are exhausted, but not his life,
this is the person for whom life is exhausted, but not his deeds, The last two occur is different order in the text.
this is the person for whom deeds are exhausted and his life,
this is the person for whom life is exahusted and his merits, Stated the other way round in the text below: the person for whom merits are exhausted and his life.
this is the person for whom life is not exhausted, nor his deeds, but (some) defilements are exhausted.

This is the person who is happy in body, but not in mind,
this is the person who is happy in mind, but not in body,
this is the person who is happy in body and in mind,
this is the person who is neither happy in mind nor in body.

This is the deed, provided with which, a person is reborn in the lower realms and is handsome [and pleasant], with an agreeable body, agreeable skin, delightful eyes and is good looking,
this is the deed, provided with which, a person is reborn in the lower realms and is ugly, with a harsh body and terrible looking,
this is the deed, provided with which, a person is reborn in the lower realms and is foul-smelling, with faculties that are crooked and undeveloped.

These ten unwholesome deeds are known to have ten results externally that increase through development, These deeds are enumerated and explained in the text below, but omitted here.
these ten wholesome deeds are known to have ten results externally that increase through development,
the ten advantages of reverential salutation at the memorial buildings of the Realised One, This statement doesn’t occur in this form below, instead we have: daśānuśaṁsā Madhya-deśe catur-mahā-caitya-Lumbinī-Mahā-bodhi-prabhtiṣu Tathāgata-caityāñjali-karma-praṇipāte; the ten advantages of saluting with reverence the memorial buildings of the Realised One in the Middle Country, the four great memorial buildings in Lumbinī, Mahābodhi and so on.
the ten advantages of worshipping the memorial buildings of the Realised One,
the ten advantages of giving a parasol,
the ten advantages of giving a temple bell,
the ten advantages Here, and at many places following, what is described here as being ānuśaṁsā, advantages, are in the text below called guṇā, virtues. of giving clothes,
the ten advantages of giving seats,
the ten advantages of giving vessels,
the ten advantages of giving food,
the ten advantages of giving vehicles
the ten advantages of giving refuge,
the ten advantages of giving drinks,
the ten advantages of giving fruits, This is not found in the text below.
the ten advantages of giving garlands,
the ten virtues of giving loose flowers,
the ten advantages of giving lights
the ten advantages of giving incense,
the ten advantages of going forth,
the ten advantages of living in the wilderness,
the ten advantages of living on alms food,
the ten confidences.