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animal world

AN 4.233 Vitthārasutta: Deeds in Detail

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

  1. There are dark deeds with dark results;
  2. bright deeds with bright results;
  3. dark and bright deeds with dark and bright results; and
  4. neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts strike them. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. Having made these choices, they’re reborn in a pleasing world, where pleasing contacts strike them. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts strike them. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. These are called dark and bright deeds with dark and bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

Read this translation of Aṅguttara Nikāya 4.233 Vitthārasutta: Deeds in Detail by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 10.216 Saṁsappanīyasutta: Creeping

“Bhikkhus, I will teach you an exposition of the Dhamma on creeping. Listen and attend closely. I will speak.”

“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:

“And what, bhikkhus, is that exposition of the Dhamma on creeping? Bhikkhus, beings are the owners of their kamma, the heirs of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs.

(1) “Here, someone destroys life; he is murderous, bloody-handed, given to blows and violence, merciless to living beings. He creeps along by body, speech, and mind. His bodily kamma is crooked; his verbal kamma is crooked; his mental kamma is crooked. His destination is crooked; his rebirth is crooked. But for one with a crooked destination and rebirth, I say, there is one of two destinations: either the exclusively painful hells or a species of creeping animal. And what are the species of creeping animals? The snake, the scorpion, the centipede, the mongoose, the cat, the mouse, and the owl, or any other animals that creep away when they see people. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.

(2) “Someone takes what is not given … (3) … engages in sexual misconduct … (4) … speaks falsehood … (5) … speaks divisively … (6) … speaks harshly … (7) … indulges in idle chatter … (8) … is full of longing … (9) … has a mind of ill will and intentions of hate … (10) … holds wrong view and has an incorrect perspective thus: ‘There is nothing given … there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ He creeps along by body, speech, and mind. His bodily kamma is crooked … His destination is crooked; his rebirth is crooked…. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.

“Bhikkhus, beings are the owners of their kamma, the heirs of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs.

(1) “Here, having abandoned the destruction of life, someone abstains from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. He does not creep along by body, speech, and mind. His bodily kamma is straight; his verbal kamma is straight; his mental kamma is straight. His destination is straight; his rebirth is straight. But for one with a straight destination and rebirth, I say, there is one of two destinations: either the exclusively pleasant heavens or eminent families, such as those of affluent khattiyas, affluent brahmins, or affluent householders, families that are rich, with great wealth and property, abundant gold and silver, abundant treasures and belongings, abundant wealth and grain. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.

(2) “Having abandoned the taking of what is not given, someone abstains from taking what is not given … (3) … abstains from sexual misconduct … (4) … abstains from false speech … (5) … abstains from divisive speech … (6) … abstains from harsh speech … (7) … abstains from idle chatter … (8) … is without longing … (9) … is of good will … (10) … holds right view and has a correct perspective thus: ‘There is what is given … there are in the world ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ He does not creep along by body, speech, and mind. His bodily kamma is straight … His destination is straight; his rebirth is straight…. Thus a being is reborn from a being; one is reborn through one’s deeds. When one has been reborn, contacts affect one. It is in this way, I say, that beings are the heirs of their kamma.

“Bhikkhus, beings are the owners of their kamma, the heirs of their kamma; they have kamma as their origin, kamma as their relative, kamma as their resort; whatever kamma they do, good or bad, they are its heirs.

“This, bhikkhus, is that exposition of the Dhamma on creeping.”

Read this translation of Aṅguttara Nikāya 10.216 Saṁsappanīyasutta: Creeping by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on

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Vv 5.1 Maṇḍakadevaputta Sutta: Frog-Deva’s Mansion

Supreme Buddha:

Dear Deva, you are very mighty with many psychic powers. Your beautiful body shines in all directions. Now you are honoring my feet. Who are you?

Devata:

In my previous life, I was a frog living in a lake. One day I was listening to you preach. At that time a boy who was looking after cows while listening to you preach, accidentally killed me.

For just a brief moment, my mind was very pleased in hearing your voice. But now look at my psychic powers, fame, and beautiful body that I have earned from that very small act of merit.

Oh Gautama Buddha, those people who have been listening to your Dhamma for a long time will attain the fruit of the path where they escape from sorrow.

Read this translation of Vimānavatthu 5.1 Maṇḍakadevaputta Sutta: Frog-Deva’s Mansion by Ven. Kiribathgoda Gnananda Thero on SuttaFriends.org.

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AN 10.177 Jāṇussoṇisutta: With Jānussoṇi

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “We who are known as brahmins give gifts and perform memorial rites for the dead: ‘May this gift aid my departed relatives and family. May they partake of this gift.’ But does this gift really aid departed relatives and family? Do they actually partake of it?”

“It aids them if the conditions are right, brahmin, but not if the conditions are wrong.”

“Then, Master Gotama, what are the right and wrong conditions?”

“Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. When their body breaks up, after death, they’re reborn in hell. There they survive feeding on the food of the hell beings. The conditions there are wrong, so the gift does not aid the one who lives there.

Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the animal realm. There they survive feeding on the food of the beings in the animal realm. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, and have right view. When their body breaks up, after death, they’re reborn in the human realm. There they survive feeding on human food. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who doesn’t kill living creatures … and has right view. When their body breaks up, after death, they’re reborn in the company of the gods. There they survive feeding on the food of the gods. The conditions there too are wrong, so the gift does not aid the one who lives there.

Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the ghost realm. There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here. The conditions there are right, so the gift aids the one who lives there.”

“But Master Gotama, who partakes of that gift if the departed relative is not reborn in that place?”

“Other departed relatives reborn there will partake of that gift.”

“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?”

“It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time. It’s never fruitless for the donor.”

“Does Master Gotama propose this even when the conditions are wrong?”

“I propose this even when the conditions are wrong. Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. When their body breaks up, after death, they’re reborn in the company of elephants. There they get to have food and drink, garlands and various adornments.

Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

Take someone else who kills living creatures … and has wrong view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of horses. … cattle … dogs. There they get to have food and drink, garlands and various adornments.

Since in this life they killed living creatures … and had wrong view, they were reborn in the company of dogs. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments.

Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the human realm. There they get to have the five kinds of human sensual stimulation.

Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of humans. Since they gave to ascetics or brahmins … they get to have the five kinds of human sensual stimulation.

Take someone else who doesn’t kill living creatures … and has right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of the gods. There they get to have the five kinds of heavenly sensual stimulation.

Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of the gods. Since they gave to ascetics or brahmins … they get to have the five kinds of heavenly sensual stimulation. It’s never fruitless for the donor.”

“It’s incredible, Master Gotama, it’s amazing, This is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.”

“That’s so true, brahmin. It’s never fruitless for the donor.”

“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”


Read this translation of Aṅguttara Nikāya 10.177 Jāṇussoṇisutta: With Jānussoṇi by Bhikkhu Sujato on SuttaCentral.net.

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SN 56.102–113 Paṁsu Suttas: Dust

Then the Blessed One, picking up a little bit of dust with the tip of his fingernail, said to the monks, “What do you think, monks? Which is greater: the little bit of dust I have picked up with the tip of my fingernail, or the great earth?”

“The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It doesn’t even count. It’s no comparison. It’s not even a fraction, this little bit of dust the Blessed One has picked up with the tip of his fingernail, when compared with the great earth.

“In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among human beings. Far more are the beings who, on passing away from the human realm, are reborn in hell.

“Therefore your duty is the contemplation, ‘This is stress… This is the origination of stress… This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

Then the Blessed One, picking up a little bit of dust with the tip of his fingernail, said to the monks, “What do you think, monks? Which is greater: the little bit of dust I have picked up with the tip of my fingernail, or the great earth?”

“The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It doesn’t even count. It’s no comparison. It’s not even a fraction, this little bit of dust the Blessed One has picked up with the tip of his fingernail, when compared with the great earth.

“In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among human beings. Far more are the beings who, on passing away from the human realm, are reborn in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among devas. Far more are the beings who, on passing away from the human realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among devas. Far more are the beings who, on passing away from the deva realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

… “In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among human beings. Far more are the beings who, on passing away from the deva realm, are reborn in hell… in the animal womb… in the domain of the hungry ghosts.

“Therefore your duty is the contemplation, ‘This is stress… This is the origination of stress… This is the cessation of stress.’ Your duty is the contemplation, ‘This is the path of practice leading to the cessation of stress.’”

Read this translation of Saṁyutta Nikāya 56.102–113 Paṁsu Suttas. Dust by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 12 From… Mahāsīhanādasutta: The Longer Discourse on the Lion’s Roar—The Path to the Animal World

…When I’ve comprehended the mind of a certain person, I understand: ‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in the animal realm.’ Then some time later I see that they have indeed been reborn in the animal realm, where they suffer painful feelings, sharp and severe.

Suppose there was a sewer deeper than a man’s height, full to the brim with feces. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same sewer. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very sewer.’ Then some time later they see that they have indeed fallen into that sewer, where they suffer painful feelings, sharp and severe.

In the same way, when I’ve comprehended the mind of a person, I understand: ‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in the animal realm.’ Then some time later I see that they have indeed been reborn in the animal realm, where they suffer painful feelings, sharp and severe. …

Read the entire translation of Majjhima Nikāya 12 Mahāsīhanādasutta: The Longer Discourse on the Lion’s Roar by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 8.29 Akkhaṇasutta: Inopportune Moments

“Bhikkhus, the uninstructed worldling says: ‘The world has gained the opportunity! The world has gained the opportunity!’ but he does not know what is an opportunity and what is not an opportunity. There are, bhikkhus, these eight inopportune moments that are not right occasions for living the spiritual life. What eight?

(1) “Here, a Tathāgata has arisen in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, an Enlightened One, a Blessed One, and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in hell. This is the first inopportune moment that is not the right occasion for living the spiritual life.

(2) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the animal realm. This is the second inopportune moment that is not the right occasion for living the spiritual life.

(3) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the sphere of afflicted spirits. This is the third inopportune moment that is not the right occasion for living the spiritual life.

(4) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in a certain order of long-lived devas. This is the fourth inopportune moment that is not the right occasion for living the spiritual life.

(5) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. But a person has been reborn in the outlying provinces among the uncouth foreigners, a place to which bhikkhus, bhikkhunīs, male lay followers, and female lay followers do not travel. This is the fifth inopportune moment that is not the right occasion for living the spiritual life.

(6) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. A person has been reborn in the central provinces, but he holds wrong view and has a distorted perspective: ‘There is nothing given, nothing sacrificed, nothing offered; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings spontaneously reborn; there are in the world no ascetics and brahmins of right conduct and right practice who, having realized this world and the other world for themselves by direct knowledge, make them known to others.’ This is the sixth inopportune moment that is not the right occasion for living the spiritual life.

(7) “Again, a Tathāgata has arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. A person has been reborn in the central provinces, but he is unwise, stupid, obtuse, unable to understand the meaning of what has been well stated and badly stated. This is the seventh inopportune moment that is not the right occasion for living the spiritual life.

(8) “Again, a Tathāgata has not arisen in the world … and the Dhamma leading to peace, nibbāna, and enlightenment is not taught as proclaimed by a Fortunate One. But a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This is the eighth inopportune moment that is not the right occasion for living the spiritual life.

“These are the eight inopportune moments that are not the right occasions for living the spiritual life.

“There is, bhikkhus, one unique opportune moment that is the right occasion for living the spiritual life. What is it? Here, a Tathāgata has arisen in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, an Enlightened One, a Blessed One, and the Dhamma leading to peace, nibbāna, and enlightenment is taught as proclaimed by a Fortunate One. And a person has been reborn in the central provinces, and he is wise, intelligent, astute, able to understand the meaning of what has been well stated and badly stated. This, bhikkhus, is the one unique opportune moment that is the right occasion for living the spiritual life.”

Having obtained the human state
when the good Dhamma has been well proclaimed,
those who do not seize the moment
have let the right moment slip by.

For many inopportune times are spoken of,
occasions obstructive to the path;
for it is only sometimes, on occasion,
that Tathāgatas arise in the world.

If one has directly encountered them,
fortune rarely gained in the world,
if one has obtained the human state,
and the good Dhamma is being taught,
for a person desiring his own good,
this is incentive enough to strive.

How can one understand the good Dhamma,
so that the moment won’t slip by?
For those who miss the moment grieve
when they are reborn in hell.

One here who has failed to obtain
the fixed course of the good Dhamma,
will come to regret it for a long time
like a merchant who has missed a profit.

A person hindered by ignorance
who has failed in the good Dhamma
will long experience wandering on
in the round of birth and death.

But those who gain the human state
when the good Dhamma is well proclaimed,
have accomplished the Teacher’s word,
or will do so, or are doing so now.

Those who have practiced the path,
proclaimed by the Tathāgata,
have penetrated the right moment in the world
the unsurpassed spiritual life.

You should dwell without leakages,
guarded, ever-mindful in the restraints
taught by the One with Vision,
the Kinsman of the Sun.

Having cut off all underlying tendencies
that follow one drifting in Māra’s domain,
those who attain the destruction of the taints,
though in the world, have gone beyond.

Read this translation of Aṅguttara Nikāya 8.29 Akkhaṇasutta: Inopportune Moments by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 6.39 Nidānasutta: Sources

“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Greed doesn’t give rise to contentment. Rather, greed just gives rise to greed. Hate doesn’t give rise to love. Rather, hate just gives rise to hate. Delusion doesn’t give rise to understanding. Rather, delusion just gives rise to delusion. It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found. Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found. These are three sources that give rise to deeds.

Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Contentment doesn’t give rise to greed. Rather, contentment just gives rise to contentment. Love doesn’t give rise to hate. Rather, love just gives rise to love. Understanding doesn’t give rise to delusion. Rather, understanding just gives rise to understanding. It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found. These are three sources that give rise to deeds.”

Read this translation of Aṅguttara Nikāya 6.39 Nidānasutta: Sources by Bhikkhu Sujato on SuttaCentral.net.

AN 2.29 From… Bālavagga: 21

“There are two places waiting to receive an unethical person: hell and the animal realm.

There are two places waiting to receive an ethical person: the realms of gods and humans.”

Read the entire translation of Aṅguttara Nikāya 2.21–31 Bālavagga: 21 by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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MN 129 From… Bālapaṇḍitasutta: The Foolish and the Astute—Animal World

…There are, mendicants, animals that feed on grass. They eat by cropping fresh or dried grass with their teeth. And what animals feed on grass? Elephants, horses, cattle, donkeys, goats, deer, and various others. A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass.

There are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ It’s like when brahmins smell a burnt offering, they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ In the same way, there are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ And what animals feed on dung? Chickens, pigs, dogs, jackals, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung.

There are animals who are born, live, and die in darkness. And what animals are born, live, and die in darkness? Moths, maggots, earthworms, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness.

There are animals who are born, live, and die in water. And what animals are born, live, and die in water? Fish, turtles, crocodiles, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water.

There are animals who are born, live, and die in filth. And what animals are born, live, and die in filth? Those animals that are born, live, and die in a rotten fish, a rotten carcass, rotten porridge, or a sewer. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth.

I could tell you many different things about the animal realm. So much so that it’s not easy to completely describe the suffering in the animal realm.…

Read the entire translation of Majjhima Nikāya 129 Bālapaṇḍitasutta: The Foolish and the Astute by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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