Saṃyutta Nikāya · Discourse 2.22

With Khema

Khemasutta

Setting
At Sāvatthī; no further narrative detail given
Speakers
The godling Khema, then the Buddha
Form
Three verses on deeds and their fruit, answered by three verses built on a cart-driver simile
Length
~2 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★★☆☆ — plain in its moral claim, developed through an extended simile worth following closely

Why this discourse

Khema opens with a warning: fools behave like their own worst enemies, doing wicked deeds that ripen bitter, while a deed that gladdens rather than plagues its doer is the deed worth doing. The Buddha's reply develops this into an extended simile: a cart driver who leaves the smooth highway for a rough road frets when the axle breaks, just as a dullard who leaves the good, fallen into Death's jaws, frets the same way — the consequence of departing a known good path made vivid through an ordinary mishap.

Reading guide

Fools as their own enemies

Khema's opening image is unusually direct: fools and simpletons are not merely harmed by wicked deeds but ‘behave like their own worst enemies’, framing self-harm through negligence as a kind of self-directed hostility.

A deed that plagues, a deed that gladdens

The second and third stanzas set up a direct contrast: not one kind of deed against another in the abstract, but each measured by whether it plagues or gladdens its doer afterward, weeping and wailing against effects that ‘stay with you’ either way.

A cart driver's ordinary mishap

The Buddha's reply does not continue Khema's abstract language but shifts to a concrete, everyday image: a cart driver leaving a smooth, well-compacted highway for a rough road, only to fret when the axle finally breaks.

Death's jaws, mapped onto the broken axle

The simile's final stanza maps the image directly onto its target: a dullard who leaves the good for what opposes it, ‘fallen in the jaws of death’, frets exactly as the cart driver does — the mishap is not incidental but a deliberate parallel to a specific moment, death itself, not merely general misfortune.

Thinking like a wise one, not like the cart driver

The simile's opening line frames its own moral explicitly: ‘a thinker, a wise one would not proceed thinking like the cart driver’ — the wisdom being urged is precautionary, planning for a foreseeable outcome rather than reacting only once it arrives.

Key terms

bāla mūḷha — “fools and simpletons” — Khema's opening description of those who do wicked deeds.
kaṭukapphala — “bitter fruit” — what wicked deeds are said to ripen as.
sākaṭika — “cart driver” — the central figure of the Buddha's answering simile.
visamaṁ maggaṁ — “a rough road” — what the cart driver enters upon after leaving the even highway.
maccumukha — “the jaws of death” — where the simile's target, a dullard who has left the good, is said to have fallen.

The text

The discourse in full: Khema's verses on deeds and their fruit, and the Buddha's answering cart-driver simile. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1Standing to one side, the godling Khema recited these verses in the Buddha’s presence:

§2“Fools and simpletons behave like their own worst enemies, doing wicked deeds that ripen as bitter fruit. It’s not good to do a deed that plagues you later on, for which you weep and wail, as its effect stays with you. It is good to do a deed that doesn’t plague you later on, that gladdens and cheers, as its effect stays with you.”

§3“As a precaution, you should do what you know is for your own welfare. A thinker, a wise one would not proceed thinking like the cart driver. Suppose a cart driver leaves the highway, so even and well compacted. They enter upon a rough road, and fret as soon as their axle is broken. So too, a dullard leaves the good to follow what’s against the good. Fallen in the jaws of death, they fret like one whose axle is broken.”

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Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
How does Khema's opening verse describe fools who do wicked deeds?
Correct: A. Framing self-harm through negligence as a kind of self-directed hostility.
Question 2 of 10
What contrast do Khema's second and third stanzas set up?
Correct: A. Deeds measured by whether their effect plagues or gladdens the one who did them.
Question 3 of 10
What image does the Buddha's reply introduce?
Correct: A. A concrete, everyday image replacing Khema's more abstract language.
Question 4 of 10
What happens to the cart driver in the simile?
Correct: A. The mishap the simile's final stanza maps onto its human target.
Question 5 of 10
What does the simile's final stanza map the broken axle onto?
Correct: A. A deliberate parallel to death itself, not merely general misfortune.
Question 6 of 10
What moral does the simile's opening line state explicitly?
Correct: A. Framing the wisdom urged as precautionary, not merely reactive.
Question 7 of 10
What kind of wisdom does this simile urge, according to the reading guide?
Correct: A. Anticipating consequences rather than reacting only once they arrive.
Question 8 of 10
Where is this discourse set?
Correct: A. A bare setting note, consistent with several discourses in this collection.
Question 9 of 10
What does “kaṭukapphala” describe?
Correct: A. Khema's image for the consequence of wicked deeds.
Question 10 of 10
How is the effect of a deed described in Khema's verses, whether plaguing or gladdening?
Correct: A. Both the third and fourth stanzas close on this same phrase, for opposite kinds of deeds.
Answered 0 of 10 · Correct 0