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



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Homage to the Fortunate Youth Mañjuśrī

The Analysis of Deeds Text: Mahā-karma-vibhaṅga.

Eulogy

Homage to the Fortunate 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,] Words that appear in square brackets are either added by Lévi or by the present editor. light up the world.

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

Through a heap of divine, mixed and powdered sandalwood arisen on the breeze,
through the sound of lutes, flutes, and various drums, the noble songs and sounds 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!

Opening of the Discourse

This discourse was spoken by the Fortunate One.

Thus I have heard: In the Pāḷi tradition the discourses are thought to have been remembered and recited by Ven. Ānanda at the First Recital (Saṅgīti), and the words Evam me sutaṁ, are therefore attributed to him, not to the Buddha. at one time the Fortunate One was dwelling near Śrāvastī, at Anāthapiṇḍada’s In the Sanskritised texts the form of the name is normally given like this, meaning One who gives rice-balls to the poor. grounds in Jeta’s Wood. Then the Fortunate 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 brahmin Śuka, the son of Taudeya. Then at that time in the young brahmin 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 woollen spread, and was eating rice and meat porridge from a copper bowl placed on a stove.

The Fortunate One saw Śaṅkhakuñjara was sitting on a couch on a woollen spread, and was eating rice and meat porridge from a copper bowl placed on a stove. And Śaṅkhakuñjara saw the Fortunate One in the doorway and he barked.

Then the Fortunate One said this to Śaṅkhakuñjara: “That [mind] of yours, Saṅkha, is not tamed, so from saying ‘bho’ you (now) bark at whoever comes.”

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

Then at that time the young brahmin Śuka, the son of Taudeya, had gone outside on some business or other. Then the young brahmin Śuka, the son of Taudeya, returned, and the young brahmin Śuka, the son of Taudeya, saw Śaṅkhakuñjara had fled below to the wooden drain. Lévi has a long note on this word, spread over more than 3 pages! It seems the Pāḷi equivalent is Candanikā, but in Pāḷi it seems to indicate a cesspool. It would seem here a drain leading to a cesspool is more likely.

Having seen that, he addressed his people, saying: “Did you say something to our Śaṅkhakuñjara?”

“Who in our midst would say anything to our son Śaṅkhakuñjara? But when the ascetic Gautama came and was standing in the doorway he barked at him. Then the ascetic Gautama said this: ‘That [mind] of yours, Saṅkha, is not tamed, so from saying “bho” you now bark at whoever comes.’

When that was said, Śaṅkhakuñjara, with surpassing anger, having become fierce, with mind downcast, alighted from where he was sitting on a couch on a woollen spread, and sat down in 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 is the same as the dog’s when leaving his couch. alighted from where he was, left his home, and approached Anāthapiṇḍada’s grounds in Jeta’s Wood.

Then at that time the Fortunate One was in an assembly of countless hundreds of monastics, and was sat at the front teaching Dharma.

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

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

“Yes, venerable Sir.”

“If the young brahmin 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 Ceaseless hell, Avīci, a hell where the torments never cease for as long as they exist in it. 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 Ceaseless hell, in a bad destination.”

Then a certain monastic at that time spoke these verses:

“Having seen a certain person here with corrupt mind,
the Teacher explained the meaning in the midst of the body of monastics.
This young brahmin, alas, making time, falling away,
would re-arise in hell because of his corrupt mind.
Through 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 brahmin [Śuka], the son of Taudeya, approached the Fortunate One, and after approaching he exchanged with the Fortunate One various pleasantries and animated talk, and while sitting there the young brahmin Śuka, the son of Taudeya, said this to the Fortunate One: “The Fortunate Gautama came to our home, and upon arrival was something said by the Fortunate Gautama to our dog Śaṅkhakuñjara?”

“Here, young brahmin, in the morning, after picking up my bowl and robes, I 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 woollen spread, and was eating rice and meat porridge from a copper bowl placed on a stove. Śaṅkhakuñjara saw me standing in the doorway, and having seen me he barked. Then I said this: ‘That [mind] of yours, Saṅkha, is not tamed, so from saying “bho” you now bark at whoever comes.’

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

“But does the Fortunate Gautama know the previous life of our Śaṅkhakuñjara?”

“Enough, young brahmin, 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 brahmin Śuka, the son of Taudeya, said this to the Fortunate One: “But does the Fortunate Gautama truly know the previous life of our Śaṅkhakuñjara?”

“Enough, young brahmin, 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 brahmin, in so much as you, for a second and a third time ask about this matter… It appears text is missing here. then listen well, young brahmin, apply your mind, and I will speak: Your father Taudeya, young brahmin, 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 of the body, he will have been reborn in the radiant Brahmā worlds.”

“You may be proud, young brahmin, 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 brahmin, then approach your home, young brahmin, 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 woollen 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 porridge 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 brahmin Śuka, the son of Taudeya, having taken up and studied this speech of the Fortunate 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 woollen 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 porridge 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 alighted from the woollen spread on the couch, approached a certain old dwelling, and after approaching the four legged couch, with his claws he scratched at the middle, and with his nuzzle he sniffed at it. At that place the young brahmin 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 brahmin Śuka, the son of Taudeya, after securing that gold, being pleased, satisfied, excited, joyous and happy, left Śrāvastī and approached the Fortunate One.

Then again at that time the Fortunate One was in an assembly of countless hundreds of monastics, and was sat at the front teaching Dharma.

The Fortunate One saw the young brahmin Śuka, the son of Taudeya, coming from afar, and after seeing him he addressed the monastics thus: “Do you see that young brahmin Śuka, the son of Taudeya, coming from over there?”

“Yes, venerable Sir.”

“If the young brahmin 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 happy 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 happy destination, in heaven.”

Then a certain monastic at that time spoke these verses:

“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 brahmin, with his faults removed, making time,
would re-arise amongst the gods because of his faithful mind.
Through throwing off bad actions towards the Realised One,
because of having a faithful mind, people go to a good destination.”

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

While sitting there the Fortunate One said this to the young brahmin Śuka, the son of Taudeya: “Well, young brahmin, did it turn out with Śaṅkhakuñjara as I had declared?”

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

“Ask, young brahmin, whatever you desire.”

“What is the cause, Gautama, what is the reason that people here have a short life, and have a long life, have much illness, and have little illness, are ugly, 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?”

At that the Fortunate One said this to the young brahmin Śuka, the son of Taudeya: “I will teach you the explanation of the Dharma known as the Analysis of Deeds, young brahmin, listen to it well, and apply the mind, I will speak.”

“Yes, Fortunate One,” replied the young brahmin Śuka, the son of Taudeya, to the Fortunate One, and the Fortunate One said this: “People’s deeds are their own, young brahmin, I say,, they inherit their deeds, it is deeds that they are born from, deeds are their refuge.

Deeds, young brahmin, divide people, such as: this is low, excellent and 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, is not accumulated,
this is the deed that is accumulated even when not done,
this is the deed that is accumulated when done,
this is the deed that is not really done, nor is accumulated.

This is the deed, provided with which, a person is reborn in hell, and only falls away after that 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, provided with which, a person is at first happy, and later unhappy,
This is the deed, provided with which, a person is at first unhappy, and later becomes happy,
This is the deed, provided with which, a person is at first happy, and later is also happy,
This is the deed, 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, provided with which, a person is well off and generous,
this is the deed, provided with which, a person… This is incomplete. We should presumably read: pudgalo daridro bhavati matsarī, to complete the permutation. However, it is not seen in the sections below.

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 in 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 exhausted 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 is unpleasant 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.

The ten unwholesome deeds which are known to have ten results externally that increase through development, These deeds are enumerated and explained in the text below, but omitted here.
the ten wholesome deeds which are known to have ten results externally that increase through development, This statement does not occur in the text we have below, although it is implied.
the ten advantages of reverential salutation at the stūpas of the Realised One, This statement doesn’t occur in this form below, instead we have: 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 stūpas 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 as being advantages, are in the text below called 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 advantages 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.