| Tipiṭaka / Tipiṭaka (English) / Aṅguttara Nikāya, English translation |
अङ्गुत्तर निकाय ३।६९
Aṅguttara Nikāya 3.69
Numbered Discourses 3.69
७। महावग्ग
7. Mahāvagga
7. The Great Chapter
अकुसलमूलसुत्त
Akusalamūlasutta
Unskillful Roots
“तीणिमानि, भिक्खवे, अकुसलमूलानि। कतमानि तीणि? लोभो अकुसलमूलं, दोसो अकुसलमूलं, मोहो अकुसलमूलं।
“Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
“Bhikkhus, there are these three unskillful roots. What three? Greed, hate, and delusion.
यदपि, भिक्खवे, लोभो तदपि अकुसलमूलं; यदपि लुद्धो अभिसङ्खरोति कायेन वाचाय मनसा तदपि अकुसलं; यदपि लुद्धो लोभेन अभिभूतो परियादिन्नचित्तो परस्स असता दुक्खं उप्पादयति वधेन वा बन्धनेन वा जानिया वा गरहाय वा पब्बाजनाय वा बलवम्हि बलत्थो इतिपि तदपि अकुसलं। इतिस्समे लोभजा लोभनिदाना लोभसमुदया लोभपच्चया अनेके पापका अकुसला धम्मा सम्भवन्ति।
Yadapi, bhikkhave, lobho tadapi akusalamūlaṁ; yadapi luddho abhisaṅkharoti kāyena vācāya1 manasā tadapi akusalaṁ; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati2 vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.
Greed is a root of the unskillful. When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful. When a greedy person, overcome by greed, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed.
यदपि, भिक्खवे, दोसो तदपि अकुसलमूलं; यदपि दुट्ठो अभिसङ्खरोति कायेन वाचाय मनसा तदपि अकुसलं; यदपि दुट्ठो दोसेन अभिभूतो परियादिन्नचित्तो परस्स असता दुक्खं उप्पादयति वधेन वा बन्धनेन वा जानिया वा गरहाय वा पब्बाजनाय वा बलवम्हि बलत्थो इतिपि तदपि अकुसलं। इतिस्समे दोसजा दोसनिदाना दोससमुदया दोसपच्चया अनेके पापका अकुसला धम्मा सम्भवन्ति।
Yadapi, bhikkhave, doso tadapi akusalamūlaṁ; yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.
Hate is a root of the unskillful. When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful. When a hateful person, overcome by hate, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate.
यदपि, भिक्खवे, मोहो तदपि अकुसलमूलं; यदपि मूळ्हो अभिसङ्खरोति कायेन वाचाय मनसा तदपि अकुसलं; यदपि मूळ्हो मोहेन अभिभूतो परियादिन्नचित्तो परस्स असता दुक्खं उप्पादयति वधेन वा बन्धनेन वा जानिया वा गरहाय वा पब्बाजनाय वा बलवम्हि बलत्थो इतिपि तदपि अकुसलं। इतिस्समे मोहजा मोहनिदाना मोहसमुदया मोहपच्चया अनेके पापका अकुसला धम्मा सम्भवन्ति। एवरूपो चायं, भिक्खवे, पुग्गलो वुच्चति अकालवादीतिपि, अभूतवादीतिपि, अनत्थवादीतिपि, अधम्मवादीतिपि, अविनयवादीतिपि।
Yadapi, bhikkhave, moho tadapi akusalamūlaṁ; yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Evarūpo cāyaṁ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.
Delusion is a root of the unskillful. When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful. When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion. Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.
कस्मा चायं, भिक्खवे, एवरूपो पुग्गलो वुच्चति अकालवादीतिपि, अभूतवादीतिपि, अनत्थवादीतिपि, अधम्मवादीतिपि, अविनयवादीतिपि? तथाहायं, भिक्खवे, पुग्गलो परस्स असता दुक्खं उप्पादयति वधेन वा बन्धनेन वा जानिया वा गरहाय वा पब्बाजनाय वा बलवम्हि बलत्थो इतिपि। भूतेन खो पन वुच्चमानो अवजानाति, नो पटिजानाति; अभूतेन वुच्चमानो न आतप्पं करोति, तस्स निब्बेठनाय इतिपेतं अतच्छं इतिपेतं अभूतन्ति। तस्मा एवरूपो पुग्गलो वुच्चति अकालवादीतिपि, अभूतवादीतिपि, अनत्थवादीतिपि, अधम्मवादीतिपि, अविनयवादीतिपि।
Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Tathāhāyaṁ, bhikkhave, puggalo parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; abhūtena vuccamāno na ātappaṁ karoti, tassa nibbeṭhanāya itipetaṁ atacchaṁ itipetaṁ abhūtanti. Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.
Why is this? This person causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they’re scornful and admit nothing. When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.
एवरूपो, भिक्खवे, पुग्गलो लोभजेहि पापकेहि अकुसलेहि धम्मेहि अभिभूतो परियादिन्नचित्तो दिट्ठे चेव धम्मे दुक्खं विहरति, सविघातं सौपायासं सपरिळाहं। कायस्स च भेदा परं मरणा दुग्गति पाटिकङ्खा।
Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.
Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.
दोसजेहि …पे… मोहजेहि पापकेहि अकुसलेहि धम्मेहि अभिभूतो परियादिन्नचित्तो दिट्ठे चेव धम्मे दुक्खं विहरति, सविघातं सौपायासं सपरिळाहं। कायस्स च भेदा परं मरणा दुग्गति पाटिकङ्खा। सेय्यथापि, भिक्खवे, सालो वा धवो वा फन्दनो वा तीहि मालुवालताहि उद्धस्तो परियोनद्धो अनयं आपज्जति, ब्यसनं आपज्जति, अनयब्यसनं आपज्जति; एवमेवं खो, भिक्खवे, एवरूपो पुग्गलो लोभजेहि पापकेहि अकुसलेहि धम्मेहि अभिभूतो परियादिन्नचित्तो दिट्ठे चेव धम्मे दुक्खं विहरति, सविघातं सौपायासं सपरिळाहं। कायस्स च भेदा परं मरणा दुग्गति पाटिकङ्खा।
Dosajehi …pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṁ āpajjati, byasanaṁ āpajjati, anayabyasanaṁ āpajjati; evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.
Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. It would fall to ruin and disaster. In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.
दोसजेहि …पे… मोहजेहि पापकेहि अकुसलेहि धम्मेहि अभिभूतो परियादिन्नचित्तो दिट्ठे चेव धम्मे दुक्खं विहरति सविघातं सौपायासं सपरिळाहं। कायस्स च भेदा परं मरणा दुग्गति पाटिकङ्खा। इमानि खो, भिक्खवे, तीणि अकुसलमूलानीति।
Dosajehi …pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Imāni kho, bhikkhave, tīṇi akusalamūlānīti.
These are the three unskillful roots.
तीणिमानि, भिक्खवे, कुसलमूलानि। कतमानि तीणि? अलोभो कुसलमूलं, अदोसो कुसलमूलं, अमोहो कुसलमूलं।
Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
There are these three skillful roots. What three? Contentment, love, and understanding.
यदपि, भिक्खवे, अलोभो तदपि कुसलमूलं; यदपि अलुद्धो अभिसङ्खरोति कायेन वाचाय मनसा तदपि कुसलं; यदपि अलुद्धो लोभेन अनभिभूतो अपरियादिन्नचित्तो न परस्स असता दुक्खं उप्पादयति वधेन वा बन्धनेन वा जानिया वा गरहाय वा पब्बाजनाय वा बलवम्हि बलत्थो इतिपि तदपि कुसलं। इतिस्समे अलोभजा अलोभनिदाना अलोभसमुदया अलोभपच्चया अनेके कुसला धम्मा सम्भवन्ति।
Yadapi, bhikkhave, alobho tadapi kusalamūlaṁ; yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.
Contentment is a root of the skillful. When a contented person chooses to act by way of body, speech, or mind, that too is skillful. When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment.
यदपि, भिक्खवे, अदोसो तदपि कुसलमूलं; यदपि अदुट्ठो अभिसङ्खरोति कायेन वाचाय मनसा तदपि कुसलं; यदपि अदुट्ठो दोसेन अनभिभूतो अपरियादिन्नचित्तो न परस्स असता दुक्खं उप्पादयति वधेन वा बन्धनेन वा जानिया वा गरहाय वा पब्बाजनाय वा बलवम्हि बलत्थो इतिपि तदपि कुसलं। इतिस्समे अदोसजा अदोसनिदाना अदोससमुदया अदोसपच्चया अनेके कुसला धम्मा सम्भवन्ति।
Yadapi, bhikkhave, adoso tadapi kusalamūlaṁ; yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.
Love is a root of the skillful. When a loving person chooses to act by way of body, speech, or mind, that too is skillful. When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love.
यदपि, भिक्खवे, अमोहो तदपि कुसलमूलं; यदपि अमूळ्हो अभिसङ्खरोति कायेन वाचाय मनसा तदपि कुसलं; यदपि अमूळ्हो मोहेन अनभिभूतो अपरियादिन्नचित्तो न परस्स असता दुक्खं उप्पादयति वधेन वा बन्धनेन वा जानिया वा गरहाय वा पब्बाजनाय वा बलवम्हि बलत्थो इतिपि तदपि कुसलं। इतिस्समे अमोहजा अमोहनिदाना अमोहसमुदया अमोहपच्चया अनेके कुसला धम्मा सम्भवन्ति। एवरूपो चायं, भिक्खवे, पुग्गलो वुच्चति कालवादीतिपि, भूतवादीतिपि, अत्थवादीतिपि, धम्मवादीतिपि, विनयवादीतिपि।
Yadapi, bhikkhave, amoho tadapi kusalamūlaṁ; yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Evarūpo cāyaṁ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.
Understanding is a root of the skillful. When an understanding person chooses to act by way of body, speech, or mind, that too is skillful. When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding. Such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.
कस्मा चायं, भिक्खवे, एवरूपो पुग्गलो वुच्चति कालवादीतिपि, भूतवादीतिपि, अत्थवादीतिपि, धम्मवादीतिपि, विनयवादीतिपि? तथाहायं, भिक्खवे, पुग्गलो न परस्स असता दुक्खं उप्पादयति वधेन वा बन्धनेन वा जानिया वा गरहाय वा पब्बाजनाय वा बलवम्हि बलत्थो इतिपि। भूतेन खो पन वुच्चमानो पटिजानाति नो अवजानाति; अभूतेन वुच्चमानो आतप्पं करोति तस्स निब्बेठनाय: ‘इतिपेतं अतच्छं, इतिपेतं अभूतन्ऽति। तस्मा एवरूपो पुग्गलो वुच्चति कालवादीतिपि, अत्थवादीतिपि, धम्मवादीतिपि, विनयवादीतिपि।
Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Tathāhāyaṁ, bhikkhave, puggalo na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; abhūtena vuccamāno ātappaṁ karoti tassa nibbeṭhanāya: ‘itipetaṁ atacchaṁ, itipetaṁ abhūtan’ti. Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.
Why is this? This person doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they admit it and aren’t scornful. When someone makes a baseless criticism, they make an effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.
एवरूपस्स, भिक्खवे, पुग्गलस्स लोभजा पापका अकुसला धम्मा पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। दिट्ठेव धम्मे सुखं विहरति अविघातं अनुपायासं अपरिळाहं। दिट्ठेव धम्मे परिनिब्बायति।
Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati.
For such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life.
दोसजा …पे… परिनिब्बायति। मोहजा …पे… परिनिब्बायति। सेय्यथापि भिक्खवे, सालो वा धवो वा फन्दनो वा तीहि मालुवालताहि उद्धस्तो परियोनद्धो। अथ पुरिसो आगच्छेय्य कुदालपिटकं आदाय। सो तं मालुवालतं मूले छिन्देय्य, मूले छेत्वा पलिखणेय्य, पलिखणित्वा मूलानि उद्धरेय्य, अन्तमसो उसीरनाळिमत्तानिपि। सो तं मालुवालतं खण्डाखण्डिकं छिन्देय्य, खण्डाखण्डिकं छेत्वा फालेय्य, फालेत्वा सकलिकं सकलिकं करेय्य, सकलिकं सकलिकं करित्वा वातातपे विसोसेय्य, वातातपे विसोसेत्वा अग्गिना डहेय्य, अग्गिना डहित्वा मसिं करेय्य, मसिं करित्वा महावाते वा ओफुणेय्य नदिया वा सीघसोताय पवाहेय्य। एवमस्स ता, भिक्खवे, मालुवालता उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। एवमेवं खो, भिक्खवे, एवरूपस्स पुग्गलस्स लोभजा पापका अकुसला धम्मा पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। दिट्ठेव धम्मे सुखं विहरति अविघातं अनुपायासं अपरिळाहं। दिट्ठेव धम्मे परिनिब्बायति।
Dosajā …pe… parinibbāyati. Mohajā …pe… parinibbāyati. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto3 pariyonaddho. Atha puriso āgaccheyya kudālapiṭakaṁ ādāya. So taṁ māluvālataṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. So taṁ māluvālataṁ khaṇḍākhaṇḍikaṁ chindeyya, khaṇḍākhaṇḍikaṁ chetvā phāleyya, phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evamassa4 tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Evamevaṁ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati.
Suppose a sal, axlewood, or boxwood tree was choked and engulfed by three camel’s foot creepers. Then along comes a person with a spade and basket. They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream. In the same way, for such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life.
दोसजा …पे… मोहजा पापका अकुसला धम्मा पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। दिट्ठेव धम्मे सुखं विहरति अविघातं अनुपायासं अपरिळाहं। दिट्ठेव धम्मे परिनिब्बायति। इमानि खो, भिक्खवे, तीणि कुसलमूलानी”ति।
Dosajā …pe… mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati. Imāni kho, bhikkhave, tīṇi kusalamūlānī”ti.
These are the three skillful roots.”
नवमं।
Navamaṁ.
The authoritative text of the Aṅguttara Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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