Other Translations: Deutsch , Français , ру́сский язы́к
From: , ,
Aṅguttara Nikāya 3.34 Numbered Discourses 3.34Numbered Discourses 3.34
4. Devadūtavagga 4. Messengers of the Gods 4. Messengers of the Gods
Nidānasutta Causes Sources
“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. “Monks, these three are causes for the origination of actions. “Mendicants, there are these three sources that give rise to deeds.
Katamāni tīṇi? Which three? What three?
Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya. Greed is a cause for the origination of actions. Aversion is a cause for the origination of actions. Delusion is a cause for the origination of actions. Greed, hate, and delusion are sources that give rise to deeds.
Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. “Any action performed with greed—born of greed, caused by greed, originating from greed: Wherever one’s selfhood [atta-bhāva] turns up, there that action will ripen. Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born.
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. “Any action performed with aversion—born of aversion, caused by aversion, originating from aversion: Wherever one’s selfhood turns up, there that action will ripen. Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new incarnation is born.
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. “Any action performed with delusion—born of delusion, caused by delusion, originating from delusion: Wherever one’s selfhood turns up, there that action will ripen. Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born.
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. “Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,
Devo ca sammādhāraṁ anuppaveccheyya. and the rain-god would offer good streams of rain: and the heavens provide plenty of rain.
Evassu tāni, bhikkhave, bījāni vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyuṁ. Those seeds would thus come to growth, increase, & abundance. Then those seeds would grow, increase, and mature.
Evamevaṁ kho, bhikkhave, yaṁ lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. In the same way, any action performed with greed—born of greed, caused by greed, originating from greed: Wherever one’s selfhood turns up, there that action will ripen. In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born.
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Yaṁ dosapakataṁ kammaṁ …pe… performed with aversion… Any deed that emerges from hate …
yaṁ mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati. performed with delusion—born of delusion, caused by delusion, originating from delusion: Wherever one’s selfhood turns up, there that action will ripen. Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born.
Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Where that action ripens, there one will experience its fruit, either in this very life that has arisen or further along in the sequence. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya. “These are three causes for the origination of actions. These are three sources that give rise to deeds.
Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. “Now, these three are (further) causes for the origination of actions. Mendicants, there are these three sources that give rise to deeds.
Katamāni tīṇi? Which three? What three?
Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya. Non-greed is a cause for the origination of actions. Non-aversion is a cause for the origination of actions. Non-delusion is a cause for the origination of actions. Contentment, love, and understanding are sources that give rise to deeds.
Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. “Any action performed with non-greed—born of non-greed, caused by non-greed, originating from non-greed: When greed is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. 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.
Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, dose vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. “Any action performed with non-aversion—born of non-aversion, caused by non-aversion, originating from non-aversion: When aversion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. 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.
Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ. “Any action performed with non-delusion—born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. 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.
Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. “Just as when seeds are not broken, not rotten, not damaged by wind & heat, capable of sprouting, well-buried, planted in well-prepared soil, Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.
Tāni puriso agginā ḍaheyya. and a man would burn them with fire But someone would burn them with fire,
Agginā ḍahitvā masiṁ kareyya. and, burning them with fire, would make them into fine ashes. reduce them to ashes,
Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Having made them into fine ashes, he would winnow them before a high wind or wash them away in a swift-flowing stream. and whisk away the ashes in a strong wind, or glide them down a swift stream.
Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni. Those seeds would thus be destroyed at the root, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
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 action performed with non-greed—born of non-greed, caused by non-greed, originating from non-greed: When greed is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. 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.
Yaṁ adosapakataṁ kammaṁ …pe… performed with non-aversion… Any deed that emerges from love …
yaṁ amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti …pe… performed with non-delusion—born of non-delusion, caused by non-delusion, originating from non-delusion: When delusion is gone, that action is thus abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with.
āyatiṁ anuppādadhammaṁ. not destined for future arising. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyāti. “These, monks, are three causes for the origination of action.” These are three sources that give rise to deeds.
Lobhajaṁ dosajañceva, A person unknowing: When an ignorant person acts
mohajañcāpaviddasu; the actions performed by him, out of greed, hate, or delusion,
Yaṁ tena pakataṁ kammaṁ, born of greed, born of aversion, & born of delusion, any deeds they have done,
appaṁ vā yadi vā bahuṁ; whether many or few, a little or a lot,
Idheva taṁ vedaniyaṁ, are experienced right here: are to be experienced right here,
vatthu aññaṁ na vijjati. No other ground is found. not in any other place.
Tasmā lobhañca dosañca, So a monk, knowing, sheds So a wise person,
mohajañcāpi viddasu; greed, aversion, & delusion; a mendicant arousing knowledge
Vijjaṁ uppādayaṁ bhikkhu, giving rise to clear knowledge, he sheds of the outcome of greed, hate, and delusion,
sabbā duggatiyo jahe”ti. all bad destinations. would abandon all bad destinies.”
Catutthaṁ.