user-1: 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.

user2282: 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."


user801: 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.

-1: <p>I need to find the <em>Sutta</em> 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.</p>

<p>Help would be much appreciated. Thank you.</p>
 2282: <p>You might want to check out <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.135.nymo.html" rel="nofollow noreferrer">MN 135</a> and <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.136.nymo.html" rel="nofollow noreferrer">MN 136</a>:</p>
<blockquote>
<p>&quot;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.&quot;</p>
</blockquote>
 801: <p><strong>This is where the Buddha explains the answer to your questions in detail :</strong></p>

<blockquote>
  <p>Thus have I heard. On one occasion the Blessed One was living at
  Savatthi in Jeta's Grove, Anathapindika's Park.</p>
  
  <p>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:</p>
  
  <p>"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?"</p>
  
  <p>"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."</p>
  
  <p>"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."</p>
  
  <p>"Then listen, student, and heed well what I shall say."</p>
  
  <p>"Even so, Master Gotama," Subha the student replied. The Blessed One
  said this:</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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.</p>
  
  <p>"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?'</p>
  
  <p>"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?'</p>
  
  <p>"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."</p>
  
  <p>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.</p>
  
  <p>"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."</p>
  
  <p>Cūḷakammavibhaṅga Suttaṃ (MN 135)</p>
</blockquote>

<p>For a greater understanding on the workings of kammā in this respect, you
should read the <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.136.nymo.html" rel="nofollow">Mahākammavibhaṅga Suttaṃ</a>.</p>
