4👑☸ Cattāri Ariya-saccaṃ 四聖諦

karma and rebirth ♾️👶

STED kammānaṃ phalaṃ vipāko: karmic fruit & result

MN 117 sammādiṭṭhi sāsavā: mundane right view


Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?	“And what is the right view with effluents, siding with merit, resulting in acquisitions?
‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ,	‘There is what is given, what is offered, what is sacrificed.
atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,	There are fruits & results of good & bad actions.
atthi ayaṃ loko, atthi paro loko,	There is this world & the next world.
atthi mātā, atthi pitā,	There is mother & father.
atthi sattā opapātikā,	There are spontaneously reborn beings;
atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti—ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.	there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’2 This is the right view with effluents, siding with merit, resulting in acquisitions.

AN 3.100 salt crystal: more water dilutes bad karma

AN 3.100

Suppose a person was to drop a lump of salt into a small bowl of water.	Seyyathāpi, bhikkhave, puriso loṇakapallaṃ paritte udakamallake pakkhipeyya.
What do you think, monks?	Taṃ kiṃ maññatha, bhikkhave,
Would that small bowl of water become salty and undrinkable?”	api nu taṃ parittaṃ udakaṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti?
“Yes, sir.	“Evaṃ, bhante”.
Why is that?	“Taṃ kissa hetu”?
Because there is only a little water in the bowl.”	“Aduñhi, bhante, parittaṃ udakakapallake udakaṃ, taṃ amunā loṇakapallena loṇaṃ assa apeyyan”ti.
“Suppose a person was to drop a lump of salt into the Ganges river.	“Seyyathāpi, bhikkhave, puriso loṇakapallakaṃ gaṅgāya nadiyā pakkhipeyya.
What do you think, monks?	Taṃ kiṃ maññatha, bhikkhave,
Would the Ganges river become salty and undrinkable?”	api nu sā gaṅgā nadī amunā loṇakapallena loṇaṃ assa apeyyā”ti?
“No, sir.	“No hetaṃ, bhante”.
Why is that?	“Taṃ kissa hetu”?
Because the Ganges river is a vast mass of water.”	“Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo”ti.


“This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell.	“Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṃ kataṃ tamenaṃ nirayaṃ upaneti.
While another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. …	Idha, bhikkhave, ekaccassa puggalassa tādisaṃyeva appamattakaṃ pāpakammaṃ kataṃ diṭṭhadhammavedanīyaṃ hoti, nāṇupi khāyati, kiṃ bahudeva.

	Because the Ganges river is a vast mass of water.”

AN 3.111 3 causes of karma

Greed, hate, and delusion are sources that give rise to deeds.	Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.
Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation.	Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati.

AN 3.112 3 more causes of karma

“monks, there are these three sources that give rise to deeds.	“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.
What three?	Katamāni tīṇi?
Desire comes up for things that stimulate desire and greed in the past, future, or present.	Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati;

AN 3.113 wrongs views on sensual pleasure leads to hell

113. Bound for Loss	113. Āpāyikasutta
“monks, three kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault.	“Tayome, bhikkhave, āpāyikā nerayikā idamappahāya.
What three?	Katame tayo?
Someone who is unchaste, but claims to be celibate;	Yo ca abrahmacārī brahmacāripaṭiñño,
someone who makes a groundless accusation of unchastity against a person whose celibacy is pure;	yo ca suddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti,
someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.	yo cāyaṃ evaṃvādī evaṃdiṭṭhi: ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṃ āpajjati.
These are the three kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.”	Ime kho, bhikkhave, tayo āpāyikā nerayikā idamappahāyā”ti.

AN 3.118 loaded dice simile for karmic rebirth in hell

‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’	natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
This is called ‘failure in view’.	Ayaṃ vuccati, bhikkhave, diṭṭhivipatti.
Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.	Sīlavipattihetu vā, bhikkhave … pe … diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
It’s like throwing loaded dice: they always fall the right side up.	Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti;

AN 6.57 kamma and rebirth for 6 classes of people

AN 6.59 donating to worthy sangha leads to deva rebirth

MN 57 broader principle of kamma

“Puṇṇa, I declare these four kinds of deeds, having realized them with my own insight.	“Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni.
What four?	Katamāni cattāri?

There are dark deeds with dark results;	Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ;
bright deeds with bright results;	atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ;
dark and bright deeds with dark and bright results; and	atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.	atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati.
And what are dark deeds with dark results?	Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ?
It’s when someone makes hurtful co-doings by way of body, speech, and mind.	Idha, puṇṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.
Having made these co-doings, they’re reborn in a hurtful world,	So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati.
where hurtful contacts touch them.	Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti.
Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell.	So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā.
This is how a being is born from a being.	Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;
For your deeds determine your rebirth,	yaṃ karoti tena upapajjati,
and when you’re reborn contacts affect you.	upapannamenaṃ phassā phusanti.
This is why I say that sentient beings are heirs to their deeds.	Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.
These are called dark deeds with dark results.	Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ. (1)

And what are bright deeds with bright results?	Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ?
It’s when someone makes pleasing co-doings by way of body, speech, and mind.	Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti.
Having made these co-doings, they are reborn in a pleasing world,	So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati.
where pleasing contacts touch them.	Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti.
Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory.	So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā.
This is how a being is born from a being.	Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti;
For your deeds determine your rebirth,	yaṃ karoti tena upapajjati,
and when you’re reborn contacts affect you.	upapannamenaṃ phassā phusanti.
This is why I say that sentient beings are heirs to their deeds.	Evampāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi.
These are called bright deeds with bright results.	Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ. (2)

And what are dark and bright deeds with dark and bright results?	Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ?

good examples of rebirth in suttas

AN 10.65 rebirth = dukkha, no rebirth = sukha

KN Iti 81 Buddha directly witnessed rebirth, not second hand info

KN Iti 83 Deva's death and rebirth signs

SN 48.53 6 indriya will not re-arise after death

AN 10.65 rebirth = dukkha, no rebirth = sukha

KN Iti 81 Buddha directly witnessed rebirth, not second hand info

KN Iti 83 Deva's death and rebirth signs

SN 48.53 6 indriya will not re-arise after death

Different pāli words for 'rebirth'

(from B. Sujato‍ Oct 2016)

https://discourse.suttacentral.net/t/different-pali-words-translated-as-rebirth-reborn/3383

Well, most of these are just verbal variations, i.e. different forms of the same word. As for the distinct terms, we have:

abhinibbatti = rebirth (pretty much only used in this sense)

opapātika = spontaneously reborn, i.e. like the gods (this is technically just a verbal derivation from uppatti = uppajjati, but is used in this specific sense.)

paccājāyati = paṭi + ā + jāyati i.e. literally “re + born”. (Sometimes people assert that there is no word that means “rebirth” in pali. Apart from being a nonsensical way of thinking about language, you can direct them this way, for paccājāyati is a close a direct linguistic equivalent of “rebirth” as you could hope for.)

upapajjati = “to be reborn” the more common verb used in the same sense as paccājāyati.

uppajjati = “arises”, used in a general sense, in some cases overlapping with that of rebirth; consider for example the common phrase Tathāgato loke uppajjati (“A Realized One arises in the world …”) It doesn’t quite mean that he is reborn, but it’s not all that different in meaning either.

The standard definition of rebirth in the suttas includes the synonyms jāti sañjāti okkanti abhinibbatti. Of these:

jāti = usually translated “birth”, but in fact generally used in the sense of “rebirth”. See next.

sañjāti = rebirth in the specific sense of “conception”, as opposed to vijāti which means “parturition” i.e. “birth” in the usual sense. (Google defines birth as “the emergence of a baby or other young from the body of its mother; the start of life as a physically separate being.”)

okkanti = “conception” in the sense of the “descent” (too literal!) or arrival of the “spirit” (in animist thinking) or “consciousness” (in Buddhism).

In addition to these, we also have bhava and its various forms (punabbhava, punabhavabhinibbatti, etc.). This has the more general sense of “life, existence, state of rebirth”, but used loosely it often has the sense of “rebirth”, as in, say bhavanetti, “attachment to existence”, i.e. “attachment to future lives”, i.e. “attachment to being reborn”.

Isn't "re-becoming" a better word to use than 'rebirth'?

https://buddhism.stackexchange.com/questions/44052/is-it-right-to-use-the-term-rebirth-in-the-buddhist-context

(user on forum asks:)

Is it right to use the term rebirth in the Buddhist context?

As I delve into the Buddhist literature deeper and deeper, particularly the Theravāda sutta literature, I am getting convinced more and more that when we use the term ‘rebirth’, and more so, the grosser English equivalents like ‘metempsychosis’ and ‘re-incarnation’, to signify what the Buddha talked about when he referred to the apparent continuity of the ‘life process’ after death, we are getting it all wrong. I have till now also been unable to find the equivalent of the Vedic term ‘Punarjanma’, which is used so very profusely in the Brāhmanic literature like the Upaniṣads and the Purāṇas. The Sanskrit/Pāli word that comes up again and again in the Buddhist context is ‘bhava’ which has been translated as ‘becoming’, perhaps rightly so. But, would it be right to translate this very word also as rebirth, re-incarnation, punarjanma, and the like, when it seems so very clear that bhava does not stand at all for any of these, because the very notion of rebirth/re-incarnation/punarjanma carries within it the concept of a permanent entity moving from birth to birth?

I remember a beautiful metaphor from somewhere that compares the notion of this recurrence of saṁsāra in Hinduism with that in Buddhism. If this recurrence is like a necklace of pearls in Hinduism where the pearls stand for various janmas and the string for the eternal ātman, in Buddhism it is like a pile of coins where each coin, each birth, thought dependent for its support on the coin below, on the birth that came before, does not have any eternal binding entity holding them together, only the unseen ‘gravity’ of karma. Isn’t it right, therefore, that the actual term in the Buddhist sense, used for this recurrence of lives, ought to be bhava, or, to be technically more exact, punarbhava/punabbhava/’re-becoming’/recurrent becoming, rather that punarjanma/rebirth/re-incarnation/metempsychosis?

frankk response

Good question, well thought out and described in detail. Your proposal 're-becoming' may be better than the other words, at not implying an immutable soul underlying, compared to 're-birth' and 're-incarnation', 'transmigration', etc.

But it has its problems as well. The biggest one being that it doesn't easily convey you're talking about rebecoming after a physical death.

In the end, it comes down to what people agree on for a convention, or official dictionary definition. Theravadans usually prefer 'rebirth' over 'reincarnation' and the other words. Originally in the dictionary, 'rebirth' didn't even have to do with physical death and what happens after. That's probably why Theravadins chose 'rebirth' over the more widely used 'reincarnation', and other words.

Now that the Buddhist idea of 'rebirth' is in some dictionaries, it seems to be more commonly understood in Theravadin Buddhist context does not entail a permanent soul underlying. Other religions though, like Hinduism, use 'rebirth', 'reincarnation', with a soul/atta.

As long as the convention ('rebirth' in this case) is basically well understood, it's best to stick with it, otherwise you'll waste a lot of time having to explain to people what your new word means exactly.

The time to abandon words, is when it suddenly achieves wide adoption with a completely different and wrong meaning (compared to the original). For example, 'gay' used to mean 'happy and joyful', but once the common definition became 'homosexual', then you have to respect convention and change to a different word or risk being misunderstood.

STED kamma-s-saka: It’s Karma, sucka!

picture of 🔗judge dredd audits kamma-s-saka

🔗AN 5.161 mudita, upekkha, kamma-s-saka

🔗wise revenge using kamma-s-saka

STED formula




‘kamma-ssakomhi	'actions; -(I am the) owner (of them),
kamma-dāyādo	actions; -(I am the) heir (to them),
kamma-yoni	actions; -(are the)-womb, [place of birth]
kamma-bandhu	actions; -(are my)-relatives,
kamma-paṭisaraṇo,	actions; -(are my)-shelter.
yaṃ kammaṃ karissāmi	Whatever actions (I) do,
kalyāṇaṃ vā pāpakaṃ vā	good (or) evil **,
tassa dāyādo bhavissāmī’ti	(to) that, heir (to it I) will-become.

all the sutta passages matching kamma-s-saka

AN 5.57 five frequent recollections


“Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	“monks, a woman or a man, a layperson or a renunciate should often reflect on these five subjects.
Katamāni pañca?	What five?
‘Jarā-dhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often reflect on this.
‘Byādhi-dhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I am liable to get sick, I am not exempt from sickness.’ …
‘Maraṇa-dhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I am liable to die, I am not exempt from death.’ …
‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.	‘I must be parted and separated from all I hold dear and beloved.’ …
‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.	‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.

AN 5.161 one of 5 ways to get rid of resentment


Yasmiṃ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṃ puggale bhāvetabbā;	You should develop compassion for a person you resent. …
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.
Yasmiṃ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṃ puggale bhāvetabbā;	You should develop equanimity for a person you resent. …
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.
Yasmiṃ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṃ puggale āpajjitabbo;	You should disregard a person you resent, paying no attention to them. …
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.
Yasmiṃ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā:	You should apply the concept that we are the owners of our deeds to that person:
‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,	‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī’ti;	They shall be the heir of whatever deeds they do, whether good or bad.’
evaṃ tasmiṃ puggale āghāto paṭivinetabbo.	That’s how to get rid of resentment for that person.

AN 10.48 as one of 10 frequent recollections

AN 10.48 go

AN 10.216 karma that leads to rebirth as bug, animal, hell


“Katamo ca, bhikkhave, saṃsappanīyapariyāyo dhammapariyāyo?	“What is the exposition of the teaching on creepy creatures?
Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṃ kammaṃ karonti—	Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
kalyāṇaṃ vā pāpakaṃ vā—tassa dāyādā bhavanti.	They shall be the heir of whatever deeds they do, whether good or bad.


Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho, adayāpanno sabbapāṇabhūtesu.	Take a certain person who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.
So saṃsappati kāyena, saṃsappati vācāya, saṃsappati manasā.	They’re creepy in body, speech, and mind.
Tassa jimhaṃ kāyakammaṃ hoti, jimhaṃ vacīkammaṃ, jimhaṃ manokammaṃ, jimhā gati, jimhupapatti.	Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth is crooked.


Jimhagatikassa kho panāhaṃ, bhikkhave, jimhupapattikassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—	Someone whose destiny and rebirth is crooked is reborn in one of two places, I say:
ye vā ekantadukkhā nirayā yā vā saṃsappajātikā tiracchānayoni.	in an exclusively painful hell, or among the species of creepy animals.
Katamā ca sā, bhikkhave, saṃsappajātikā tiracchānayoni?	And what are the species of creepy animals?
Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṃsappanti.	Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans.
Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.	This is how a being is born from a being.
Yaṃ karoti tena upapajjati.	For your deeds determine your rebirth,
Upapannamenaṃ phassā phusanti.	and when you’re reborn contacts affect you.

KN references (no english)

KN Ja 2, 22. mahānipāto, 545. mahānāradakassapajātakaṃ (8) (KN 15.545), para. 415 ⇒

asaṃsayaṃ tehi pure suciṇṇaṃ, kammassakāse puthu sabbasattā.

KN Nidd I, 9. māgaṇḍiyasuttaniddeso, para. 52 ⇒

adiṭṭhiyā assutiyā añāṇā, asīlatā abbatā nopi tenāti. diṭṭhipi icchitabbā. dasavatthukā sammādiṭṭhi — atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti; savanampi icchitabbaṃ — parato ghoso, suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ; ñāṇampi icchitabbaṃ — kammassakatañāṇaṃ, saccānulomikañāṇaṃ, abhiññāñāṇaṃ, samāpattiñāṇaṃ; sīlampi icchitabbaṃ — pātimokkhasaṃvaro; vatampi icchitabbaṃ — aṭṭha dhutaṅgāni — āraññikaṅgaṃ, piṇḍapātikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅga, sapadānacārikaṅgaṃ, khalupacchābhattikaṅgaṃ, nesajjikaṅgaṃ, yathāsanthatikaṅganti.

KN Paṭis, 3. paññāvaggo, 3. abhisamayakathā, para. 7 ⇒

tena hi kammassakatacittena ca ñāṇena ca abhisameti? na kammassakatacittena ca ñāṇena ca abhisameti.

KN Mil, 2-3. milindapañho, 4. nibbānavaggo, 4. kammanānākaraṇapañho, para. 2 ⇒

thero āha “kissa pana, mahārāja, rukkhā na sabbe samakā, aññe ambilā, aññe lavaṇā, aññe tittakā, aññe kaṭukā, aññe kasāvā, aññe madhurā”ti? “maññāmi, bhante, bījānaṃ nānākaraṇenā”ti. “evameva kho, mahārāja, kammānaṃ nānākaraṇena manussā na sabbe samakā, aññe appāyukā, aññe dīghāyukā, aññe bahvābādhā, aññe appābādhā, aññe dubbaṇṇā, aññe vaṇṇavanto, aññe appesakkhā, aññe mahesakkhā, aññe appabhogā, aññe mahābhogā, aññe nīcakulīnā, aññe mahākulīnā, aññe duppaññā, aññe paññavanto. bhāsitampetaṃ mahārāja bhagavatā — ‘kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā, kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā’”ti.

KN Nett, 4. paṭiniddesavāro, 2. vicayahārasampāto, para. 25 ⇒

sabbe sattāti ariyā ca anariyā ca sakkāyapariyāpannā ca sakkāyavītivattā ca. marissantīti dvīhi maraṇehi dandhamaraṇena ca adandhamaraṇena ca, sakkāyapariyāpannānaṃ adandhamaraṇaṃ sakkāyavītivattānaṃ dandhamaraṇaṃ. maraṇantaṃ hi jīvitanti khayā āyussa indriyānaṃ uparodhā jīvitapariyanto maraṇapariyanto. yathākammaṃ gamissantīti kammassakatā. puññapāpaphalūpagāti kammānaṃ phaladassāvitā ca avippavāso ca.

MN 135 karmic causes for lifespan, health, beauty, intelligence

MN 135 go


“Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā?	“What is the cause, Master Gotama, what is the reason why even among those who are human beings some are seen to be inferior and superior?
Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā;	For people are seen who are short-lived and long-lived,
dissanti bavhābādhā, dissanti appābādhā;	sickly and healthy,
dissanti dubbaṇṇā, dissanti vaṇṇavanto;	ugly and beautiful,
dissanti appesakkhā, dissanti mahesakkhā;	insignificant and illustrious,
dissanti appabhogā, dissanti mahābhogā;	poor and rich,
dissanti nīcakulīnā, dissanti uccākulīnā;	from low and eminent families,
dissanti duppaññā, dissanti paññavanto.	witless and wise.
Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā”ti?	What is the reason why even among those who are human beings some are seen to be inferior and superior?”


“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.	“Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge.
Kammaṃ satte vibhajati yadidaṃ—	It is deeds that divide beings into
hīnappaṇītatāyā”ti.	inferior and superior.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦