Theravadan

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Aṅguttara Nikāya 3.68 Numbered Discourses 3.68Numbered Discourses 3.68

7. Mahāvagga 7. The Great Chapter 7. The Great Chapter

Aññatitthiyasutta Sectarians Followers of Other Religions

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: “Monks, if you are asked by wanderers of other sects, “Mendicants, if wanderers of other religions were to ask:

‘tayome, āvuso, dhammā. ‘Friends, there are these three qualities. ‘There are these three things.

Katame tayo? Which three? What three?

Rāgo, doso, moho—Passion, aversion, & delusion. Greed, hate, and delusion.

ime kho, āvuso, tayo dhammā. These are the three qualities. These are the three things.

Imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti? Now what is the difference, what the distinction, what the distinguishing factor among these three qualities?’ What’s the difference between them?’

Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti? —when thus asked, how would you answer those wanderers of other sects?” How would you answer them?”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.” “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “In that case, monks, listen & pay close attention. I will speak.” “Well then, mendicants, listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “As you say, lord,” the monks responded to him. “Yes, sir,” they replied.

Bhagavā etadavoca: The Blessed One said, The Buddha said this:

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: “Monks, if you are asked by wanderers of other sects, “Mendicants, if wanderers of other religions were to ask:

‘tayome, āvuso, dhammā. ‘Friends, there are these three qualities. ‘There are these three things.

Katame tayo? Which three? What three?

Rāgo, doso, moho—Passion, aversion, & delusion. Greed, hate, and delusion.

ime kho, āvuso, tayo dhammā; These are the three qualities. These are the three things.

imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti? Now what is the difference, what the distinction, what the distinguishing factor among these three qualities?’ What’s the difference between them?’

Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: —when thus asked, you should answer those wanderers of other sects in this way, You should answer them:

‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’ti. ‘Friends, passion carries little blame and is slow to fade. Aversion carries great blame and is quick to fade. Delusion carries great blame and is slow to fade. ‘Greed, reverends, is mildly blameworthy, but slow to fade away. Hate is very blameworthy, but quick to fade away. Delusion is very blameworthy, and slow to fade away.’

‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti? “(Then if they ask,) ‘But what, friends, is the reason, what the cause, why unarisen passion arises, or arisen passion tends to growth & abundance?’ And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’

‘“Subhanimittan”tissa vacanīyaṁ. ‘The theme of the attractive,’ it should be said. You should say: ‘The feature of beauty.

Tassa subhanimittaṁ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattati. ‘For one who attends inappropriately to the theme of the attractive, unarisen passion arises and arisen passion tends to growth & abundance. When you apply the mind irrationally to the feature of beauty, greed arises, and once arisen it increases and grows.

Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti. …’ This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’

‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti? “(Then if they ask,) ‘But what, friends, is the reason, what the cause, why unarisen aversion arises, or arisen aversion tends to growth & abundance?’ And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’

‘“Paṭighanimittan”tissa vacanīyaṁ. ‘The theme of irritation,’ it should be said. You should say: ‘The feature of aversion.

Tassa paṭighanimittaṁ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattati. ‘For one who attends inappropriately to the theme of irritation, unarisen aversion arises and arisen aversion tends to growth & abundance. When you apply the mind irrationally to the feature of aversion, hate arises, and once arisen it increases and grows.

Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti. …’ This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’

‘Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti? “(Then if they ask,) ‘But what, friends, is the reason, what the cause, why unarisen delusion arises, or arisen delusion tends to growth & abundance?’ And if they ask: ‘What is the cause, what is the reason why delusion arises, and once arisen it increases and grows?’

‘“Ayoniso manasikāro”tissa vacanīyaṁ. ‘Inappropriate attention,’ it should be said. You should say: ‘Irrational application of mind.

Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattati. ‘For one who attends inappropriately, unarisen delusion arises and arisen delusion tends to growth & abundance. When you apply the mind irrationally, delusion arises, and once arisen it increases and grows.

Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti. …’ This is the cause, this is the reason why delusion arises, and once arisen it increases and grows.’

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? “(Then if they ask,) ‘But what, friends, is the reason, what the cause, why unarisen passion does not arise, or arisen passion is abandoned?’ And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’

‘“Asubhanimittan”tissa vacanīyaṁ. ‘The theme of the unattractive’ it should be said. You should say: ‘The feature of ugliness.

Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. ‘For one who attends appropriately to the theme of the unattractive, unarisen passion does not arise and arisen passion is abandoned. When you apply the mind rationally on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up.

Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti. …’ This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? “(Then if they ask,) ‘But what, friends, is the reason, what the cause, why unarisen aversion does not arise, or arisen aversion is abandoned?’ And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’

‘“Mettā cetovimuttī”tissa vacanīyaṁ. ‘Goodwill as an awareness-release,’ it should be said. You should say: ‘The heart’s release by love.

Tassa mettaṁ cetovimuttiṁ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. ‘For one who attends appropriately to goodwill as an awareness-release, unarisen aversion does not arise and arisen aversion is abandoned. When you apply the mind rationally on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up.

Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti. …’ This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? “(Then if they ask,) ‘But what, friends, is the reason, what the cause, why unarisen delusion does not arise, or arisen delusion is abandoned?’ And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’

‘“Yonisomanasikāro”tissa vacanīyaṁ. ‘Appropriate attention,’ it should be said. You should say: ‘Rational application of mind.

Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. ‘For one who attends appropriately, unarisen delusion does not arise and arisen delusion is abandoned. When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up.

Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti. This is the reason, this the cause, why unarisen delusion does not arise and arisen delusion is abandoned.’” This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’”

Aṭṭhamaṁ.

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