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अङ्गुत्तर निकाय ३।३४
Aṅguttara Nikāya 3.34
Numbered Discourses 3.34
४। देवदूतवग्ग
4. Devadūtavagga
4. Messengers of the Gods
निदानसुत्त
Nidānasutta
Sources
“तीणिमानि, भिक्खवे, निदानानि कम्मानं समुदयाय। कतमानि तीणि? लोभो निदानं कम्मानं समुदयाय, दोसो निदानं कम्मानं समुदयाय, मोहो निदानं कम्मानं समुदयाय।
“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.
“Bhikkhus, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds.
यं, भिक्खवे, लोभपकतं कम्मं लोभजं लोभनिदानं लोभसमुदयं, यत्थस्स अत्तभावो निब्बत्तति तत्थ तं कम्मं विपच्चति। यत्थ तं कम्मं विपच्चति तत्थ तस्स कम्मस्स विपाकं पटिसंवेदेति, दिट्ठे वा धम्मे उपपज्ज वा अपरे वा परियाये।
Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā1 apare vā pariyāye.
Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
यं, भिक्खवे, दोसपकतं कम्मं दोसजं दोसनिदानं दोससमुदयं, यत्थस्स अत्तभावो निब्बत्तति तत्थ तं कम्मं विपच्चति। यत्थ तं कम्मं विपच्चति तत्थ तस्स कम्मस्स विपाकं पटिसंवेदेति, दिट्ठे वा धम्मे उपपज्ज वा अपरे वा परियाये।
Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
यं, भिक्खवे, मोहपकतं कम्मं मोहजं मोहनिदानं मोहसमुदयं, यत्थस्स अत्तभावो निब्बत्तति तत्थ तं कम्मं विपच्चति। यत्थ तं कम्मं विपच्चति तत्थ तस्स कम्मस्स विपाकं पटिसंवेदेति, दिट्ठे वा धम्मे उपपज्ज वा अपरे वा परियाये।
Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
सेय्यथापि, भिक्खवे, बीजानि अखण्डानि अपूतीनि अवातातपहतानि सारादानि सुखसयितानि सुखेत्ते सुपरिकम्मकताय भूमिया निक्खित्तानि। देवो च सम्माधारं अनुप्पवेच्छेय्य। एवस्सु तानि, भिक्खवे, बीजानि वुद्धिं विरुळ्हिं वेपुल्लं आपज्जेय्युं।
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Devo ca sammādhāraṁ anuppaveccheyya. Evassu tāni, bhikkhave, bījāni vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyuṁ.
Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field, and the heavens provide plenty of rain. Then those seeds would grow, increase, and mature.
एवमेवं खो, भिक्खवे, यं लोभपकतं कम्मं लोभजं लोभनिदानं लोभसमुदयं, यत्थस्स अत्तभावो निब्बत्तति तत्थ तं कम्मं विपच्चति। यत्थ तं कम्मं विपच्चति तत्थ तस्स कम्मस्स विपाकं पटिसंवेदेति, दिट्ठे वा धम्मे उपपज्ज वा अपरे वा परियाये।
Evamevaṁ kho, bhikkhave, yaṁ lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.
In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
यं दोसपकतं कम्मं …पे…
Yaṁ dosapakataṁ kammaṁ …pe…
Any deed that emerges from hate …
यं मोहपकतं कम्मं मोहजं मोहनिदानं मोहसमुदयं, यत्थस्स अत्तभावो निब्बत्तति तत्थ तं कम्मं विपच्चति। यत्थ तं कम्मं विपच्चति तत्थ तस्स कम्मस्स विपाकं पटिसंवेदेति, दिट्ठे वा धम्मे उपपज्ज वा अपरे वा परियाये। इमानि खो, भिक्खवे, तीणि निदानानि कम्मानं समुदयाय।
yaṁ mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.
Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. These are three sources that give rise to deeds.
तीणिमानि, भिक्खवे, निदानानि कम्मानं समुदयाय। कतमानि तीणि? अलोभो निदानं कम्मानं समुदयाय, अदोसो निदानं कम्मानं समुदयाय, अमोहो निदानं कम्मानं समुदयाय।
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.
Bhikkhus, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds.
यं, भिक्खवे, अलोभपकतं कम्मं अलोभजं अलोभनिदानं अलोभसमुदयं, लोभे विगते एवं तं कम्मं पहीनं होति उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं।
Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.
Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
यं, भिक्खवे, अदोसपकतं कम्मं अदोसजं अदोसनिदानं अदोससमुदयं, दोसे विगते एवं तं कम्मं पहीनं होति उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं।
Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, dose vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.
Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
यं, भिक्खवे, अमोहपकतं कम्मं अमोहजं अमोहनिदानं अमोहसमुदयं, मोहे विगते एवं तं कम्मं पहीनं होति उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं।
Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
सेय्यथापि, भिक्खवे, बीजानि अखण्डानि अपूतीनि अवातातपहतानि सारादानि सुखसयितानि। तानि पुरिसो अग्गिना डहेय्य। अग्गिना डहित्वा मसिं करेय्य। मसिं करित्वा महावाते वा ओफुणेय्य नदिया वा सीघसोताय पवाहेय्य। एवस्सु तानि, भिक्खवे, बीजानि उच्छिन्नमूलानि तालावत्थुकतानि अनभावङ्कतानि आयतिं अनुप्पादधम्मानि।
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Tāni puriso agginā ḍaheyya. Agginā ḍahitvā masiṁ kareyya. Masiṁ karitvā mahāvāte vā ophuṇeyya2 nadiyā vā sīghasotāya pavāheyya. Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.
Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept. But someone would burn them with fire, reduce them to ashes, and sweep away the ashes in a strong wind, or float them away down a swift stream. Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
एवमेवं खो, भिक्खवे, यं अलोभपकतं कम्मं अलोभजं अलोभनिदानं अलोभसमुदयं, लोभे विगते एवं तं कम्मं पहीनं होति उच्छिन्नमूलं तालावत्थुकतं अनभावङ्कतं आयतिं अनुप्पादधम्मं।
Evamevaṁ kho, bhikkhave, yaṁ alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.
In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
यं अदोसपकतं कम्मं …पे… यं अमोहपकतं कम्मं अमोहजं अमोहनिदानं अमोहसमुदयं, मोहे विगते एवं तं कम्मं पहीनं होति …पे… आयतिं अनुप्पादधम्मं।
Yaṁ adosapakataṁ kammaṁ …pe… yaṁ amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti …pe… āyatiṁ anuppādadhammaṁ.
Any deed that emerges from love … Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
इमानि खो, भिक्खवे, तीणि निदानानि कम्मानं समुदयायाति।
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyāti.
These are three sources that give rise to deeds.
लोभजं दोसजञ्चेव, मोहजञ्चापविद्दसु; यं तेन पकतं कम्मं, अप्पं वा यदि वा बहुं; इधेव तं वेदनियं, वत्थु अञ्ञं न विज्जति।
Lobhajaṁ dosajañceva, mohajañcāpaviddasu; Yaṁ tena pakataṁ kammaṁ, appaṁ vā yadi vā bahuṁ; Idheva taṁ vedaniyaṁ, vatthu aññaṁ na vijjati.
When an ignorant person acts out of greed, hate, or delusion, any deeds they have done, a little or a lot, are to be experienced right here, not in any other place.
तस्मा लोभञ्च दोसञ्च, मोहजञ्चापि विद्दसु; विज्जं उप्पादयं भिक्खु, सब्बा दुग्गतियो जहे”ति।
Tasmā lobhañca dosañca, mohajañcāpi viddasu; Vijjaṁ uppādayaṁ bhikkhu, sabbā duggatiyo jahe”ti.
So a wise person, a bhikkhu arousing knowledge of the outcome of greed, hate, and delusion, would cast off all bad destinies.”
चतुत्थं।
Catutthaṁ.
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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