Discernment of Karmic Recompense Sutra

The following is my translation of  the Discernment of Karmic Recompense Sutra from the Agamas. The Agamas are the Chinese translation of a Sanskrit recension of the Buddha’s pre-Mahayana teachings. I have not yet located where it is in the Taisho Tripitika, but when I do I will make a note of it here. This particular sutra was recommended by the founder of Won Buddhism, Pak Chung-bin (1891-1943; aka the Great Master Sot’aesan) for those beginning their study and practice of Buddhism as it deals with the law of cause and effect on a very simple level. It is the same kind of discourse as the Culakammavibhanga Sutta (The Shorter Exposition of Action) in the Middle Length Discourses of the Buddha, in that it teaches a fairly straightforward correspondence between making good causes and various beneficial effects. In fact, the person to whom the Discernment of Karmic Recompense Sutra is taught is the same Subha son of Toeyya who is the inquirer in the Shorter Exposition of Action Discourse. This sutra, however, goes into far more detail about the different categories of karma and their recompense than the latter. This sutra is pretty straightforward, but there are a few areas where some of my other articles might provide some more context. The articles on the page for Karma and Rebirth will provide more background on the Buddhist teachings of karma, and in particular the article “Intentional Actions and their Consequences” deals with the same topic as this sutra and also discusses the Shorter Exposition of Action Discourse. Also, sections 16-21 of this sutra deals with the karma that leads to each of the six worlds, and those are dealt with in more detail in my article “Six Paths of Rebirth.” Note that section 22 of this sutra deals with those who intentionally choose the circumstances of their rebirth and who dedicate their merits to all sentient beings. This a reference to those who take up the way of the bodhisattvas. The chapter “Mahayana Buddhism” in Dharma Flower deals with that topic, and there is more about that in the article “Provisional Mahayana: The Perfection of Wisdom.” Sections 28 and 29 refer to the four classes of Hinayana saints known as stream-enterers, once-returners, non-returners, and arhat; while other sections like 31 deal with or make reference to the ten courses of wholesome or unwholesome conduct. These topics are explained in my article “Following the Path: the Fourth Noble Truth.” I cannot emphasize enough that even if one is following a more “advanced” or “higher” teaching, it does not mean that these teachings are negligible or can be ignored. Rather, the higher teachings assume that one has matured to the point where one naturally makes wholesome causes and refrains from unwholesome ones. At the very least, practicing a more advanced Mahayana teaching should cause one to awaken the innate wisdom to discern what is wholesome and what is unwholesome and empower one to follow the former and avoid the latter. If this is not the case, and one is still blindly making bad causes and suffering the consequences, then one is not really following that higher teaching correctly. In such a case, reading this sutras can serve as a kind of reality check. Now here is the sutra:

Discernment of Karmic Recompense Sutra

1. Thus I have heard. At one time, the Buddha was staying at Shravasti in the Jeta Grove within Anathapindika’s Park. There he spoke to the Honorable Subha, the son of Todeyya:

“Today, I will expound the Dharma Gate concerning the discernment of wholesome and unwholesome karmic recompense. You should inquire into this until you understand it thoroughly and reflect on your karma in every moment.”

Immediately, Subha replied, “Yes, World Honored One. I would be delighted to hear you speak about this.”

The Buddha told Subha, “All sentient beings are bound by their karma, depend on their karma, and are reborn according to their karma. Due to causes and conditions [brought about by different kinds of karma] beings are differentiated into superior, fair, and inferior states. I will now teach you the Dharma Gate of discerning all these types of karma.”

2. The Buddha told Subha, “There are ten kinds of karma with the power to cause  sentient beings to be recompensed with a short lifespan. The first is engaging in the killing of living beings. The second is advising others to engage in killing. The third is commending killing. The fourth is to uphold killing because one takes pleasure in it. The fifth is harboring the intention to kill one’s hated enemies. The sixth is feeling delight in seeing one’s enemies die. The seventh is destroying life in a mother’s womb. The eighth is teaching people to destroy the property of others. The ninth is attempting to establish a heavenly mansion for oneself through the butchery and murder of other sentient beings. The tenth is to instigate fighting as well as teaching people to engage in vendettas. Due to these ten karmas beings are recompensed with a short life.

3. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with a long lifespan. The first is not engaging in the killing of living beings. The second is advising others not to engage in killing. The third is commending non-killing. The fourth is feeling delight in seeing others avoid killing. The fifth is using skillful means to deliver to safety those faced with death. The sixth is providing comfort to those who are afraid of dying. The seventh is bestowing fearlessness upon those seized with fear. The eighth is feeling mercy and compassion for all who are suffering and in distress. The ninth is feeling great compassion for all who are faced with dire circumstances and hardships. The tenth is generously offering all kinds of food and drink to sentient beings. Due to these ten karmas beings are recompensed with a long lifespan.

4. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with poor health. The first is taking pleasure in engaging in violence against all sentient beings. The second is encouraging others to engage in violence. The third is commending violence. The fourth is taking pleasure in violence. The fifth is tormenting one’s parents and filling their hearts with anguish. The sixth is tormenting virtuous and holy people. The seventh is taking delight in seeing an enemy suffer from illness. The eighth is feeling displeasure in hearing that an enemy has recovered from illness. The ninth is providing an enemy with inefficacious medicine when they are ill. The tenth is hoarding and gluttony. Due to these ten karmas beings are recompensed with poor health.

5. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with good health. The first is taking no pleasure in engaging in violence against all sentient beings. the second is advising others not to engage in violence. The third is commending nonviolence. The fourth is taking pleasure in nonviolence. The fifth is providing for one’s parents and for all those who are ill. The sixth is reverently providing for virtuous and holy people if one sees that they have fallen ill. The seventh is feeling delight in seeing an enemy recover from illness. The eighth is bestowing efficacious medicine on others if one sees that they have fallen ill and advising others to give as well. The ninth is feeling compassion and mercy for all sentient beings who suffer from illness. The tenth is maintaining self-control in both eating and drinking. Due to these ten karmas beings are recompensed with good health.

6. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with an ignoble appearance. The first is habitually acting out of anger. The second is habitually harboring suspicion and hatred. The third is deceiving and misleading others. The fourth is tormenting other sentient beings. The fifth is showing no love or respect for one’s parents. The sixth is being disrespectful to virtuous and holy people. The seventh is seizing the property or means of livelihood of virtuous and holy people. The eighth is extinguishing a lamp at a stupa or caitya built to honor the Buddha. The ninth is slandering and belittling those who have an ignoble appearance. The tenth is constantly practicing all kinds of evil-doing. Due to these ten karmas beings are recompensed with an ignoble appearance.

7. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with a noble appearance. The first is refraining from anger. The second is [donating a lot of] clothing [and other necessities to a temple]. The third is loving and respecting one’s parents and elders. The fourth is revering the good path taught by the virtuous and holy. The fifth is always maintaining and adorning the Buddha’s stupas. The sixth is keeping temple spaces neat and clean. The seventh is leveling uneven spots on monastery grounds and the pathways leading to monasteries. the eighth is sweeping and mopping the Buddha’s stupas. The ninth is not belittling those who have an ignoble appearance but showing respect instead. The tenth is recognizing that those who have a noble appearance accumulated good causes in their past lives and taking inspiration from their merit. Due to these ten karmas beings are recompensed with a noble appearance.

8. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with [positions of] little power or authority. The first is feeling jealousy towards all sentient beings. The second is burning with rage upon seeing another profit. The third is feeling delight upon seeing another lose their profits. The fourth is feeling envy and ill will upon seeing another attain a good reputation. The fifth is greatly rejoicing upon seeing another lose their reputation. The sixth is desecrating the images of the Buddha while turning away from the aspiration to attain enlightenment. The seventh is refusing to serve one’s parents or virtuous and holy people. The eighth is discouraging people from cultivating karma of majestic virtue. The ninth is interfering with others who are cultivating great karma of majestic virtue. The tenth is belittling others who have little dignity or virtue. Due to these ten karmas beings are recompensed with [positions of] little power or authority.

9. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with great power and authority. The first is being devoid of jealousy towards all sentient beings. The second is feeling delight upon seeing another profit. The third is feeling sympathy upon seeing another lose their profits. The fourth is rejoicing upon seeing another attain a good reputation. The fifth is being concerned and troubled upon seeing another lose their reputation. The sixth is creating images of the Buddha while giving rise to the aspiration to attain enlightenment. The seventh is serving one’s parents as well as virtuous and holy people. The eighth is advising people to abandon karma which falls short of majestic virtue. The ninth is advising people to cultivate great karma of majestic virtue. The tenth is not belittling those who have no majestic virtue. Due to these ten karmas beings are recompensed with great power and authority.

10. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth in humble circumstances. The first is not acknowledging or honoring one’s father. The second is not acknowledging or honoring one’s mother. The third is not acknowledging or honoring the shramanas. The fourth is not acknowledging or honoring the brahmins. The fifth is failing to revere all teachers and elders and failing to honor one’s friends. The sixth is failing to serve and support all teachers and elders. The seventh is failing to greet one’s elders and refusing to even invite them to be seated. The eighth is failing to obey the instructions of one’s parents. The ninth is failing to receive the teachings of virtuous and holy people. The tenth is to make light of those who are of a humble origin. Due to these ten karmas beings are recompensed with rebirth in humble circumstances.

11. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth in exalted circumstances. The first is happily acknowledging and honoring one’s father. The second is happily acknowledging and honoring one’s mother. The third is happily acknowledging and honoring shramanas. The fourth is happily acknowledging and honoring brahmins. The fifth is honoring and protecting elders. The sixth is welcoming and serving teachers and elders. The seventh is greeting one’s elders and inviting them to be seated. The eighth is receiving and honoring the instructions of one’s parents. The ninth is humbly receiving the teachings of virtuous and holy people. The tenth is not making light of those who are of a humble origin. Due to these ten karmas beings are recompensed with rebirth in exalted circumstances.

12. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth in impoverished circumstances. The first is engaging in stealing. The second is encouraging others to engage in stealing. The third is commending stealing. The fourth is taking pleasure when seeing others engage in stealing. The fifth is squandering one’s parent’s life savings. The sixth is seizing the wealth of virtuous and holy people. The seventh is feeling displeasure in seeing another profit. The eighth is putting obstacles in the path of others so that they will not attain any profit. The ninth is not feeling any pleasure in seeing others practice generosity. The tenth is feeling no compassion or sympathy upon seeing a famine, but instead taking pleasure in [profiting from] it. Due to these ten karmas beings are recompensed with rebirth in impoverished circumstances.

13. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth in affluent circumstances. The first is not engaging in stealing. The second is advising others not to engage in stealing. The third is commending non-stealing. The fourth is feeling pleasure when seeing others refrain from stealing. The fifth is carefully managing one’s parent’s life savings. The sixth is providing the necessities of life for virtuous and holy people. The seventh is feeling pleasure in seeing another profit. The eighth is using one’s skillful means to assist those who one sees are seeking after profit. The ninth is feeling pleasure in seeing others happily bestowing alms. The tenth is feeling compassion and sympathy upon seeing a time of hunger and famine. Due to these ten karmas beings are recompensed with birth in affluent circumstances.

14. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with a tendency towards false wisdom. The first is failing to inquire  about the wisdom of the shramana or brahmin teachings. The second is openly expounding unwholesome Dharmas. The third is not receiving, upholding, or cultivating the correct Dharma. The fourth is praising an indefinitive Dharma because one is already acting as though it were the definitive Dharma. The fifth is failing to expound the Dharma out of stinginess. The sixth is drawing near those who have false wisdom. The seventh is withdrawing from those who have correct wisdom. The eighth is commending false views. The ninth is abandoning correct view. The tenth is belittling and slandering foolish evil people. Due to these ten karmas beings are recompensed with a tendency towards false wisdom.

15. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with having a preference for correct wisdom. The first is enthusiastically inquiring about the wisdom of the shramana or brahmin teachings. The second is openly expounding wholesome Dharmas. the third is hearing and upholding the correct Dharma. The fourth is enthusiastically listening to the definitive Dharma being spoken and being struck with admiration. The fifth is happily expounding the correct Dharma. The sixth is drawing near people of correct wisdom. The seventh is preserving and protecting the correct Dharma. The eighth is encouraging people to reform themselves and to frequently listen [to the correct Dharma]. The ninth is withdrawing from evil people with false views. The tenth is refraining from the belittling of foolish evil people. Due to these ten karmas beings are recompensed with having a preference for correct wisdom.

16. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth in hell. The first is committing serious unwholesome karma with one’s body. The second is committing serious unwholesome karma with one’s mouth. The third is committing serious unwholesome karma with one’s mind. The fourth is advocating the view of nihilism. The fifth is advocating the view of eternalism. The sixth is advocating the view of non-causality. The seventh is advocating the view of quietism. The eighth is advocating the view of no-views. The ninth is advocating one-sided views. The tenth is failing to acknowledge favors which need to be repaid. Due to these ten karmas beings are recompensed with rebirth in hell.

17. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth as an animal. The first is committing moderately unwholesome karma with one’s body. The second is committing moderately unwholesome karma with one’s mouth. The third is committing moderately unwholesome karma with one’s mind. The fourth is giving rise to all kinds of unwholesome karma by giving in to the affliction of greed. The fifth is giving rise to all kinds of unwholesome karma by giving in to the affliction of anger. The sixth is giving rise to all kinds of unwholesome karma by giving in to the affliction of ignorance. The seventh is reviling sentient beings. The eighth is tormenting and injuring sentient beings. The ninth is giving impure things [to others]. The tenth is committing sexual misconduct. Due to these ten karmas beings are recompensed with rebirth as an animal.

18. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth as a hungry ghost. The first is committing minor unwholesome karma with  one’s body. The second is committing minor unwholesome karma with one’s mouth. The third is committing minor unwholesome karma with one’s mind. The fourth is arousing a lot of greed. The fifth is arousing malicious greed. The sixth is arousing envy. The seventh is  arousing false views. The eighth is obsessing about one’s possessions even at the moment of death. The ninth is being consumed with desire for food, but being too sick to eat and dying of starvation. The tenth is bearing such a bitter grudge that one wastes away and dies. Due to these ten karmas beings are recompensed with rebirth as a hungry ghost.

19. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth as a fighting demon. The first is committing trivial unwholesome karma with one’s body. The second is committing trivial unwholesome karma with one’s mouth. The third is committing trivial unwholesome karma with one’s mind. The fourth is boastfulness. The fifth is egoism. The sixth is haughtiness. The seventh is great pride. The eighth is false pride. The ninth is overbearing arrogance. The tenth is twisting all roots of good merit so that they lead to rebirth as a fighting demon. Due to these ten karmas beings are recompensed with rebirth as a fighting demon.

20. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth as a human being. The first is not killing. The second is not stealing. The third is not committing sexual misconduct. The fourth is not using false speech. The fifth is not engaging in flattery. The sixth is not being duplicitous. The seventh is not being foul mouthed. The eighth is not giving in to greed. The ninth is not giving in to anger. The tenth is not having a false view regarding the ten wholesome karmas which are imperfect [due to still having outflows of desire, becoming, and ignorance] like a leaky vessel. Due to these ten karmas beings are recompensed with rebirth as a human being.

21. “Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth in the heavens of the desire realm. These are the increasing perfection of the ten wholesome karmas [with outflows] which led to rebirth as a human being.

“Also, there are ten kinds of karma with the power to cause sentient beings to be recompensed with rebirth in the heavens of the realm of form. These are the practice of the ten wholesome karmas with outflows accompanied by the meditations which correspond [to the different heavens of the form realm].

“Also, there are four kinds of karma with the power to cause sentient beings to be recompensed with rebirth in the heavens of the formless realm. The first is transcending all the appearances of forms and extinguishing all duality in order to enter into the space abiding meditation. The second is transcending the space abiding meditation and entering into the consciousness abiding meditation. The third is transcending the consciousness abiding meditation and entering into the nothingness abiding meditation. The fourth is transcending the nothingness abiding meditation and entering into the neither perception nor non-perception abiding meditation. Due to these four karmas beings are recompensed with rebirth in the heavens of the realm of formlessness.

22. “Also there is karma with the power to cause a sentient being to be recompensed with rebirth in circumstances that were intentionally chosen. Suppose a person has an admirably generous attitude regarding the Buddha, Dharma, Sangha, and all those who keep the precepts and furthermore this person also makes vows dedicating their merits [to all sentient beings]. [In that case] that person will arrive at a specified rebirth in accord with their intentions as recompense for this karma.

“Also there is karma with the power to cause a sentient being to be recompensed with rebirth in circumstances that were not intentionally chosen. Suppose a person fails to have any motivation for striving, still less cultivation or study, and moreover does not make a vow to dedicate their merits [to all sentient beings]. [In that case] that person will receive a rebirth that does not match their intentions as recompense for this karma.

23. “Also there is karma with the power to cause a sentient being to be recompensed with rebirth on the outskirts of civilization [where Buddhism is harder to encounter]. Suppose a person’s karma is in accord with the Buddha, the Dharma, the Sangha, and all those pure people who keep the precepts including all great beings in all lands, but this person fails to be generous and supportive of them. [In that  case,] due to the good roots [they do produce] they will [at least] desire to be reborn on the outskirts of civilization. Due to this desire they will be reborn on the outskirts of civilization and receive this pure and impure recompense for their karma.

“Also there is karma with the power to cause a sentient being to be recompensed with rebirth in the center of civilization [where Buddhism is easier to encounter]. Suppose a person creates karma for the sake of the Buddha, the Dharma, the Sangha, and those who keep the precepts and live in purity even on the outskirts of civilization and all great beings in all lands, and this person becomes increasingly more generous. [In that case,] due to this good root and their determined vow to seek rebirth in the center of civilization they will be able to meet the Buddha and even hear the correct Dharma thereby receiving the utmost wonderful and pure fruition.

24. “Also there is karma with the power to cause a sentient being to be reborn in hell wherein they must fully serve their sentence with a very long lifespan therein. Suppose there are sentient beings who have gone to hell as repayment for their hellish karma and have finished their term but still have no shame or remorse, have not turned away from their misdeeds, feel no dread, and instead turn back to such [hellish] births with delight and do not repent, committing even worse unwholesome karma. Due to this karma they are reborn in hell wherein they must fully endure a very long lifespan.

“Also there is karma with the power to cause a sentient being to fall into hell wherein they serve only half of their sentence and therefore have a very short life so they do not have to fully serve [out their sentence with] a long lifespan. Suppose there are sentient beings who have committed hellish karma and have accumulated many transgressions but afterwards they look upon rebirth with dread, are ashamed, turn away from such acts, repent and forsake them but still fail to elevate their minds. Due to this karma they will fall into hell but will then reflect and repent. For this reason their stay in hell will be reduced by half and they will have only a short life and will not have to fully serve [out their sentence with] a long lifespan.

“Also there is karma with the power to cause a sentient being to fall into hell for only a short time and then immediately be released. Suppose there are sentient beings who commit unwholesome karma but stop and are filled with dread. Instead, they arouse an outstanding mind of faith, produce a heart of shame, reject and forsake what is unwholesome with an anxious and sincere repentance and never again commit such serious misdeeds. [In that case] they will enter hell for only a short time and then soon attain freedom.”

The World Honored One then spoke the following gatha:

“If a person commits serious offenses

but puts and end to them and reproach themselves,

repent and never again commit them

then they will be able to eradicate their original karma.”

25. “Also there is karma which is made but not accumulated. Suppose there are sentient beings who committed all manner of unwholesome karma with their body, mouth, and mind in the past but then felt dread, shame, and the desire to draw away from such things. Deeply reproaching themselves they never again committed such serious misdeeds. This is called ‘made but not accumulated.’

“Also there is karma that is accumulated but not made. Suppose there are sentient beings who themselves did not make such karma. Yet due to harboring evil in their hearts they advised people to perform evil. This is called ‘accumulated but not made.’

“Also, there is karma that is made and accumulated. Suppose there are sentient beings who committed karma in the past and in their hearts they did not reform and continued to frequently commit such acts and even advised other people to as well. This is called ‘made and accumulated.’

“Also there is karma that is not made and not accumulated. Suppose there are sentient beings who do not make karma themselves and also teach others not to have such karmas marked to their account. This is called ‘not committing and not making.’

26. “Also there is karma that brings happiness at first followed by suffering afterwards. Suppose there are sentient beings who practiced generosity with delight on the advice of another, but their generous hearts were not firm and they later regretted it. Due to those causes and conditions they were reborn after a time with wealth and happiness at first, followed by a return to poverty and suffering. This is called ‘happiness at first followed by suffering afterwards.’

“Also there is karma that brings suffering at first followed by happiness afterwards. Suppose there are sentient beings who drew away from looking up to those worthy of offerings; however they gave a little on the advice and guidance of another, and once they had given they were delighted and did not regret it. Due to those causes and conditions they were reborn after a time with poverty and suffering at first, followed by a return to wealth and happiness. This is called ‘suffering at first followed by happiness afterwards.’

“Also there is karma that brings suffering at first followed by suffering afterwards. Suppose there are sentient beings who keep away from the virtuous,  do not recognize them, and do not listen to their advice and guidance. In the end they were not able to perform even a few acts of kindness or generosity. Due to these causes and conditions they were reborn after a time with poverty and suffering at first followed by even more poverty and suffering.

“Also there is karma that brings happiness at first followed by happiness afterwards. Suppose there are sentient beings who approach the virtuous, recognize them, and easily follow their advice to be generous, firmly cultivating the karma of generosity. Due to these causes and conditions they were reborn after a time with wealth and happiness at first followed by even more wealth and happiness.

27. “Also there is karma that leads to poverty but also happiness in giving. Suppose there are sentient beings in the past who acted with generosity but were unable to meet with [those people worthy of donations who are called] ‘fields of merit.’ They wandered through life and death looking for a person of the Way. Due to not meeting with ‘fields of merit’ the fruition of their recompense was trivial and inferior but their habit of generosity remained until the end. Due to practicing generosity [in the past], even though they dwelt in poverty, they continue to be happy to act generously.

“Also there is karma that leads to wealth but also stinginess and greed. Suppose there are sentient beings in the past who had not yet practiced generosity who met with the virtuous and acknowledged them. For once they acted generously upon meeting the virtuous who are a field of merit. Due to meeting with such a superior field they find satisfaction with their wealth and possessions. Due to not practicing generosity from the first, even though they are wealthy they are still stingy.

“Also there is karma that leads to wealth and the ability to be generous. Suppose there are sentient beings who met the virtuous and acknowledged them. Many times they cultivated generous karma upon meeting such excellent ‘fields of merit.’ Due to these causes and conditions they have great and abundant wealth and the ability to be generous.

“Also there is karma that leads to poverty, stinginess, and greed. Suppose there are sentient beings who draw away from the virtuous and do not acknowledge them, do not listen to such persons advice and guidance and are not able to act generously. Due to these causes and conditions they are born in poverty and are also stingy and greedy.

28. “Also there is karma that leads sentient beings to attain physical happiness but not mental happiness. This is because they only have the merit of ordinary people.

“Also there is karma that leads sentient beings to attain mental happiness but not physical happiness. This is because they have insufficient merit [but were able to become] arhats.

“Also there is karma that leads sentient beings to attain both physical and mental happiness. This is because they have sufficient merit [and were also able to become] arhats.

“Also there is karma that leads sentient beings to attain both mental and physical unhappiness. This is because the do not even have the merit of ordinary people.

29. “Also there is karma that leads sentient beings to exhaust their lifespan but not their karma. Suppose there are sentient beings in hell who die there but are again reborn into hell. Likewise for those in the states of animals, hungry ghosts and even humans, heavenly beings, and fighting demons. This is called ‘exhausting the lifespan but not the karma.’

“Also there is karma that leads sentient beings to exhaust their karma but not their lifespan. Suppose there are sentient beings who are born into a lifetime wherein their happiness is exhausted and thereafter they receive suffering; or whose suffering is exhausted and they then receive happiness and so on. This is called ‘exhausting karma but not the lifespan.’

“Also there is karma that leads sentient beings to exhaust both karma and lifespan. Suppose there are sentient beings who upon ceasing their existence in hell are reborn as animals or hungry ghosts or even humans, heavenly beings, or fighting demons. This is called ‘exhausting both karma and lifespan.’

“Also there is karma that leads sentient beings to no longer exhaust either karma or lifespan. Suppose there are sentient beings who exhaust all defilements and can be spoken of as stream-enterers, once-returners, non-returners, and arhats. This is called ‘no longer exhausting karma and lifespan.’

30. “Also there is karma that has the power to cause sentient beings to be born into the bad paths [of the hells, animals, hungry ghosts, and fighting demons] and yet have such a tranquil and luminous appearance that all those who see them are gladdened. Suppose there are sentient beings who wish to make good causes but are overcome by defilements and end up breaking the precepts as a result. Due to these causes and conditions they are born into the bad paths and yet have such a tranquil and luminous appearance that all those who see them are gladdened.

“Also there is karma that has the power to cause sentient beings to be born into the bad paths and also have such a vile and coarse appearance that all who see them are repulsed. Suppose there are sentient beings who follow their defilements without restraint and end up breaking the precepts as a result. Due to these causes and conditions they are born into the bad paths and also have such a vile and coarse appearance that all who see them are repulsed.

“Also there is karma that has the power to cause sentient beings to be born into the bad paths with a malodorous body and mouth and an impairment of all six sense bases. Suppose there are sentient beings who follow their foolish defilements without restraint and end up breaking the precepts as a result. Due to these causes and conditions they are born into the bad paths and also have a malodorous body and mouth and an impairment of all six sense bases.

31. “Also there are ten karmas that have the power to cause sentient beings to be recompensed with rebirth in a difficult environment. Suppose there are sentient beings who commit the ten kinds of unwholesome conduct. Because of habitually doing such things their environment becomes  unfavorable.

“The first is that because of the karma of killing one is recompensed with an environment where the ground is salty and unable to produce any crops and medicinal herbs lose their potency.

“The second is that because of the karma of stealing one is recompensed with an environment that is is so beleaguered with frost, hail, grasshoppers and locusts that there are no crops in all the world.

“The third is that because of the karma of sexual misconduct one is recompensed with an environment where there are constantly harsh winds, rain, and also dust and dirt.

“The fourth is that because of the karma of lying one is recompensed with an environment wherein everything is malodorous.

The fifth is that because of the karma of duplicity one is recompensed with an environment where the ground is always uneven and there are steep cliffs and deep canyons and the ground is full of fallen logs, stumps, and underbrush.

“The sixth is that because of the karma of being foul mouthed one is recompensed with an environment filled with rocks, sand, and gravel and is so coarse and rough that it becomes impossible for anyone to approach them.

“The seventh is that because of the karma of flattery one is recompensed with an environment filled with thick grass, and dense groves of trees filled with branches, twigs, and piercing thorns.

“The eighth is that because of the karma of greed one is recompensed with seeds and sprouts which are small and bear little fruit.

“The ninth is that because of the karma of anger one is recompensed with plants and trees which only produce bitter and astringent fruit.

“The tenth is that because of the karma of false views one is recompensed with a loss of one’s harvest.

“Due to these ten karmas one is recompensed with such difficult environments.

“Also it is due to ten karmas that sentient beings are recompensed with better environments. Suppose there are sentient beings who cultivate the ten courses of wholesome conduct, refrain from any of the above conduct, and know right from wrong. They will soon receive ten kinds of favorable environments.

32. “At that time the World Honored One finished expounding this Dharma. The Honorable Subha then attained a heart of pure faith in the Tathagata. At that time Subha made a full prostration before the Buddha and requested, “May the Buddha go to the home of my father, the Honorable Todeyya, in the city of Shravasti, because I wish that my father and all sentient beings become infinitely happy and at ease.” The World Honored One granted his request. After hearing the Buddha expound this teaching Subha’s heart was greatly delighted and he fully prostrated to the Buddha and withdrew.