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I need to find the Sutta in where it is stated how a human being will be reborn. There should be different states for example if you are born in a high society you were respectful towards parents, elders, teachers and so forth in the previous life/lives. If you were into torturing and harming people you will be reborn with a poor health, if you were killing people you will be reborn with a short life span. There are more states but i do not know them.

Help would be much appreciated. Thank you.

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This is where the Buddha explains the answer to your questions in detail :

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 (brahman), 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:

"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?"

"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."

"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:

"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.

"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.

"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.

"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.

"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.

"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.

"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.

"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.

"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 brahmans. 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 brahmans.

"But here some woman or man is a giver of food, drink, cloth, sandals, perfumes, unguents, bed, roof and lighting to monks and brahmans. 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 brahmans.

"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.

"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.

"Here, student, some woman or man when visiting a monk or brahman, 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 brahman, not to ask: 'What is wholesome?... Or what, by my doing it, will be long for my welfare and happiness?'

"But here some woman or man when visiting a monk or brahman, 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 brahman, to ask: 'What is wholesome, venerable sir?... Or what, by my doing it, will be long for my welfare and happiness?'

"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. "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."

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.

"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."

Cūḷakammavibhaṅga Suttaṃ (MN 135)

For a greater understanding on the workings of kammā in this respect, you should read the Mahākammavibhaṅga Suttaṃ.

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You might want to check out MN 135 and MN 136:

"Here, student, some man or woman kills living beings and is murderous, bloody-handed, given to blows and violence, merciless to living beings. Because of performing and undertaking such action, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, even in hell. But if on the dissolution of the body, after death, he does not reappear in a state of deprivation, in an unhappy destination, in perdition, in hell, but instead comes back to the human state, then wherever he is reborn he is short-lived. This is the way, student, that leads to short life, namely, one kills living beings and is murderous, bloody-handed, given to blows and violence, merciless to living beings."

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    Thank you Santa for your answer. I appreciate that too:) – Lanka Jan 7 '15 at 21:40
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Important question indeed! But not a simple thing to explain. Indeed, for the Buddha himself said that karma and reincarnation are one of the four things that can never be explained fully and to probe too deep into it will cause insanity!

There are a ton of stories throughout all the Nikayas.

I reccommend the book "Mind Experiment" by Bavo Lievens. You will see the glorious, intricate web of reincarnation across the planes of existence in vivid, holistic detail and see the things yourself by opening your Third Eye and most importantly the ladder to Buddhahood.

As for your question, I assume you are looking for some formulaic method to figure out someone's future or past based on their present deeds and situation.

Main principle: the present circumstance will help build up the OPPOSITE of whatever the person had too much of (e.g. if they forcibly repressed themselves from sex, they will go crazy with sex next life, if they be hatin'... they will be born in situations where the opposite of that can arise). Why is this the principle? Because one's incarnation is an educational program.

Anyway, read the book. Here's the excerpt you wanted:

When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth . . . a hundred births . . . a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of expansion and contraction: “There I was so named, of such clan, with such an appearance . . . and passing away there, I was reborn elsewhere.” Thus with their aspects and particulars I recollected my manifold past lives . . . I directed my mind to knowledge of the passing away and rebirth of beings. With the divine eye, which is purified and surpasses the human, I saw beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare on according to their actions (karma) thus: “These beings who behaved wrongly by body, speech, and mind, who held wrong view, and undertook actions based on wrong view, with the breakup of the body, after death, have been reborn in a state of misery, in a bad destination, in the lower world, in hell; but these beings who behaved well . . . who held right view . . . have been reborn in a good destination, in a heavenly world. Thus with the divine eye . . . I understood how beings fare on according to their actions (karma). Thus was the second true knowledge attained by me in the middle watch of the night. (MN 36)

  • Correct me if im wrong but in theravada buddhism we do not have anything called a third eye. That is from spirituality or mysticism. I appreciate your answer but it this is not what im looking for. – Lanka Jan 7 '15 at 21:42
  • Look up six paranormal powers. Divine eye – Ahmed Jan 7 '15 at 22:00
  • But yes, you're wrong. Look up Six Paranormal Powers yourself in the suttas. The Buddha did not reccommend indulging in the powers but he does explain that he himself discovered all these truths using the Six Paranormal Powers which are accessible in a more stable form to one after at least the 1st jhana and did not forbid their use. He even instructed a few of his disciplies to use them. The Truth is label-less and there are many different mysticisms/spiritualities that explain these phenomena but no one does so as lucidly and with such disillusionment and copletion as Buddha. – Ahmed Jan 8 '15 at 3:43
  • Answer does not address the opening question which was asking for identification of a particular sutta. – Robin111 Jan 8 '15 at 21:31
  • Yes it does. Look at the bottom. Even includes how the Buddha himself was able to use Divine Eye power (and other arhats) to do see how people go from one thing to another. – Ahmed Jan 8 '15 at 21:53

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