Majjhima Nikaya 135
   
 Cula-Kammavibhanga Sutta
   
 The Shorter Exposition of Kamma
   
    Translated from the Pali by Ñanamoli Thera
   
   
From The Buddha's Words on Kamma: Four Discourses from the Middle Length
Collection (WH 248), edited by Khantipalo Bhikkhu, (Kandy: Buddhist
Publication Society, 1993).
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Introduction (by Bhikkhu Khantipalo)

You want: long life, health, beauty, power, riches, high birth, wisdom? Or
even some of these things? They do not appear by chance. It is not someone's
luck that they are healthy, or another's lack of it that he is stupid.
Though it may not be clear to us now, all such inequalities among human
beings (and all sorts of beings) come about because of the kamma they have
made individually. Each person reaps his own fruits. So if one is touched by
short life, sickliness, ugliness, insignificance, poverty, low birth or
stupidity and one does not like these things, no need to just accept that
that is the way it is. The future need not be like that provided that one
makes the right kind of kamma now. Knowing what kamma to make and what not
to make is the mark of a wise man. It is also the mark of one who is no
longer drifting aimlessly but has some direction in life and some control
over the sort of events that will occur.
          
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1. Thus have I heard. On one occasion the Blessed One was living at Savatthi
in Jeta's Grove, Anathapindika's Park.
   
Then Subha the student (brahmin), Todeyya's son, went to the Blessed One and
exchanged greetings with him, and when the courteous and amiable talk was
finished, he sat down at one side. When he had done so, Subha the student
said to the Blessed One:
   
2. "Master Gotama, what is the reason, what is the condition, why
inferiority and superiority are met with among human beings, among mankind?
For one meets with short-lived and long-lived people, sick and healthy
people, ugly and beautiful people, insignificant and influential people,
poor and rich people, low-born and high-born people, stupid and wise people.
What is the reason, what is the condition, why superiority and inferiority
are met with among human beings, among mankind?"
   
3. "Student, beings are owners of kammas, heirs of kammas, they have kammas
as their progenitor, kammas as their kin, kammas as their homing-place. It
is kammas that differentiate beings according to inferiority and
superiority."
   
4. "I do not understand the detailed meaning of Master Gotama's utterance
spoken in brief without expounding the detailed meaning. It would be good if
Master Gotama taught me the Dhamma so that I might understand the detailed
meaning of Master Gotama's utterance spoken in brief without expounding the
detailed meaning."
   
"Then listen, student, and heed well what I shall say."
   
"Even so, Master Gotama," Subha the student replied. The Blessed One said
this:
   
5. "Here, student, some woman or man is a killer of living beings,
murderous, bloody-handed, given to blows and violence, merciless to living
beings. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a state of
deprivation, in an unhappy destination, in perdition, in hell. If, on the
dissolution of the body, after death, instead of his reappearing in a state
of deprivation, in an unhappy destination, in perdition, in hell, he comes
to the human state, he is short-lived wherever he is reborn. This is the way
that leads to short life, that is to say, to be a killer of living beings,
murderous, bloody-handed, given to blows and violence, merciless to living
beings.
   
6. "But here some woman or man, having abandoned the killing of living
beings, abstains from killing living beings, lays aside the rod and lays
aside the knife, is considerate and merciful and dwells compassionate for
the welfare of all living beings. Due to having performed and completed such
kammas, on the dissolution of the body, after death, he reappears in a happy
destination, in the heavenly world. If, on the dissolution of the body,
after death, instead of his reappearing in a happy destination, in the
heavenly world, he comes to the human state, he is long-lived wherever he is
reborn. This is the way that leads to long life, that is to say, to have
abandoned the killing of living beings, to abstain from killing living
beings, to lay aside the rod and lay aside the knife, to be considerate and
merciful, and to dwell compassionate for the welfare of all living beings.
   
7. "Here, student, some woman or man is one who harms beings with his hands
or with clods or with sticks or with knives. Due to having performed and
completed such kammas, on the dissolution of the body, after death, he
reappears in a state of deprivation...If instead he comes to the human
state, he is sickly wherever he is reborn. This is the way that leads to
sickness, that is to say, to be one who harms beings with one's hands or
with clods or with sticks or with knives.
   
8. "But here some woman or man is not one who harms beings with his hands,
or with clods, or with sticks, or with knives. Due to having performed and
completed such kammas, on the dissolution of the body, after death, he
reappears in a happy destination...If instead he comes to the human state,
he is healthy wherever he is reborn. This is the way that leads to health,
that is to say, not to be one who harms beings with his hands or with clods
or with sticks or with knives.
   
9. "Here, student, some woman or man is angry, much given to rage; even when
little is said, he is furious, angry, ill-disposed, resentful, he shows
ill-temper, hate and surliness. Due to having performed and completed such
kammas, on the dissolution of the body, after death, he reappears in a state
of deprivation...If instead he comes to the human state, he is ugly wherever
he is reborn. This is the way that leads to ugliness, that is to say, to be
furious, angry, ill-disposed, resentful, and to show ill-temper, hate and
surliness.
   
10. "But here some woman or man is not angry or much given to rage; even
when much is said, he is not furious, angry, ill-disposed, resentful, nor
does he show ill-temper, hate or surliness. Due to having performed and
completed such kammas, on the dissolution of the body, after death, he
reappears in a happy destination...If instead he comes to the human state,
he is beautiful wherever he is reborn. This is the way that leads to beauty,
that is to say, not to be angry or given to much rage; even when much is
said, not to be furious, angry, ill-disposed or resentful, or to show
ill-temper, hate or surliness.
   
11. "Here, student, some woman or man is envious; he envies, begrudges and
harbors envy about others' gains, honor, veneration, respect, salutations
and offerings. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a state of
deprivation...If instead he comes to the human state, he is insignificant
wherever he is reborn. This is the way that leads to insignificance, that is
to say, to be envious, to envy, begrudge, and harbor envy about others'
gain, honor, veneration, respect, salutations and offerings.
   
12. "But here some woman or man is not envious, he does not envy, begrudge
or harbor envy about others' gain, honor, veneration, respect, salutations
and offerings. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a happy
destination...If instead he comes to the human state, he is influential
wherever he is reborn. This is the way that leads to influence, that is to
say, not to be envious, not to envy, begrudge or harbor envy about others'
gain, honor, veneration, respect, salutations and offerings.
   
13. "Here, student, some woman or man is not a giver of food, drink, cloth,
sandals, garlands, perfumes, unguents, bed, roof and lighting to monks or
brahmins. Due to having performed and completed such kamma, on the
dissolution of the body, after death he reappears in a state of
deprivation...If instead he comes to the human state, he is poor wherever he
is reborn. This is the way that leads to poverty, that is to say, not to be
a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed,
roof and lighting to monks and brahmins.
   
14. "But here some woman or man is a giver of food, drink, cloth, sandals,
perfumes, unguents, bed, roof and lighting to monks and brahmins. Due to
having performed and completed such kamma, on the dissolution of the body,
after death, he reappears in a happy destination...If instead he comes to
the human state, he is rich wherever he is reborn. This is the way that
leads to riches, that is to say, to be a giver of food, drink, cloth,
sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and
brahmins.
   
15. "Here, student, some woman or man is obdurate and haughty; he does not
pay homage to whom he should pay homage, or rise up for whom he should rise
up, or give a seat to whom he should give a seat, or make way for whom he
should make way, or worship him who should be worshipped, or respect him who
should be respected, or revere him who should be revered, or honor him who
should be honored. Due to having performed and completed such kammas, on the
dissolution of the body, after death, he reappears in a state of
deprivation...If instead he comes to the human state, he is low-born
wherever he is reborn. This is the way that leads to low birth, that is to
say, to be obdurate and haughty, not to pay homage to whom he should pay
homage, nor rise up for..., nor give a seat to..., nor make way for..., nor
worship..., nor respect..., nor revere..., nor honor him who should be
honored.
   
16. "But here some woman or man is not obdurate or haughty; he pays homage
to whom he should pay homage, rises up for whom he should rise up, gives a
seat to whom he should give a seat, makes way for whom he should make way,
worships him who should be worshipped, respects him who should be respected,
reveres him who should be revered, honors him who should be honored. Due to
having performed and completed such kammas, on the dissolution of the body,
after death, he reappears in a happy destination...If instead he comes to
the human state, he is high-born wherever he is reborn. This is the way that
leads to high birth, that is to say, not to be obdurate or haughty, to pay
homage to whom he should pay homage, to rise up for..., to give a seat
to..., to make way for..., to worship...respect...revere...honor him who
should be honored.
   
17. "Here, student, some woman or man when visiting a monk or brahmin, does
not ask: 'What is wholesome, venerable sir? What is unwholesome? What is
blamable? What is blameless? What should be cultivated? What should not be
cultivated? What, by my doing it, will be long for my harm and suffering? Or
what, by my doing it, will be long for my welfare and happiness?' Due to
having performed and completed such kammas, on the dissolution of the body,
after death, he reappears in a state of deprivation...If instead he comes to
the human state, he will be stupid wherever he is reborn. This is the way
that leads to stupidity, that is to say, when visiting a monk or brahmin,
not to ask: 'What is wholesome?...Or what, by my doing it, will be long for
my welfare and happiness?'
   
18. "But here some woman or man when visiting a monk or brahmin, asks: 'What
is wholesome, venerable sir?...Or what, by my doing it, will be long for my
welfare and happiness?' Due to having performed and completed such kammas,
on the dissolution of the body, after death, he reappears in a happy
destination...If instead he comes to the human state, he is wise wherever he
is reborn. This is the way that leads to wisdom, that is to say, when
visiting a monk or brahmin, to ask: 'What is wholesome, venerable sir?...Or
what, by my doing it, will be long for my welfare and happiness?'
   
19. "So, student, the way that leads to short life makes people short-lived,
the way that leads to long life makes people long-lived; the way that leads
to sickness makes people sick, the way that leads to health makes people
healthy; the way that leads to ugliness makes people ugly, the way that
leads to beauty makes people beautiful; the way that leads to insignificance
makes people insignificant, the way that leads to influence makes people
influential; the way that leads to poverty makes people poor, the way that
leads to riches makes people rich; the way that leads to low birth makes
people low-born, the way that leads to high birth makes people high-born;
the way that leads to stupidity makes people stupid, the way that leads to
wisdom makes people wise.
   
20. "Beings are owners of kammas, student, heirs of kammas, they have kammas
as their progenitor, kammas as their kin, kammas as their homing-place. It
is kammas that differentiate beings according to inferiority and
superiority."
   
21. When this was said, Subha the student, Todeyya's son, said to the
Blessed One: "Magnificent, Master Gotama! Magnificent, Master Gotama! The
Dhamma has been made clear in many ways by Master Gotama, as though he were
turning upright what had been overthrown, revealing the hidden, showing the
way to one who is lost, holding up a lamp in the darkness for those with
eyes to see forms.
   
22. "I go to Master Gotama for refuge, and to the Dhamma and to the Sangha
of bhikkhus. From today let Master Gotama accept me as a lay follower who
has gone to him for refuge for life."
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   Revised: Sun 12 December 1999
http://www.accesstoinsight.org/canon/majjhima/mn135.html