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Aṅguttara Nikāya 3.69 Numbered Discourses 3.69Numbered Discourses 3.69
7. Mahāvagga 7. The Great Chapter 7. The Great Chapter
Akusalamūlasutta Roots Unskillful Roots
“Tīṇimāni, bhikkhave, akusalamūlāni. “Monks, there are these three roots of what is unskillful. “Mendicants, there are these three unskillful roots.
Katamāni tīṇi? Which three? What three?
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful. Greed, hate, and delusion.
Yadapi, bhikkhave, lobho tadapi akusalamūlaṁ; “Greed itself is unskillful. Greed is a root of the unskillful.
yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; Whatever a greedy person fabricates by means of body, speech, or intellect, that too is unskillful. When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Whatever suffering a greedy person—his mind overcome with greed, his mind consumed—wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ 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.
Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti. Thus it is that many evil, unskillful qualities/events—born of greed, caused by greed, originated through greed, conditioned by greed—come into play. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed.
Yadapi, bhikkhave, doso tadapi akusalamūlaṁ; “Aversion itself is unskillful. Hate is a root of the unskillful.
yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; Whatever an aversive person fabricates by means of body, speech, or intellect, that too is unskillful. When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Whatever suffering an aversive person—his mind overcome with aversion, his mind consumed—wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ 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.
Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti. Thus it is that many evil, unskillful qualities—born of aversion, caused by aversion, originated through aversion, conditioned by aversion—come into play. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate.
Yadapi, bhikkhave, moho tadapi akusalamūlaṁ; “Delusion itself is unskillful. Delusion is a root of the unskillful.
yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; Whatever a deluded person fabricates by means of body, speech, or intellect, that too is unskillful. When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful.
yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Whatever suffering a deluded person—his mind overcome with delusion, his mind consumed—wrongly inflicts on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ 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.
Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Thus it is that many evil, unskillful qualities—born of delusion, caused by delusion, originated through delusion, conditioned by delusion—come into play. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion.
Evarūpo cāyaṁ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi. “And a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya. Such an individual is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.
Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Why…? Why is this?
Tathāhāyaṁ, bhikkhave, puggalo parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Because of having wrongly inflicted suffering on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power.’ This individual 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’.
Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; When told what is factual, he denies it and doesn’t acknowledge it. So when someone makes a valid criticism, they’re scornful and admit nothing.
abhūtena vuccamāno na ātappaṁ karoti, tassa nibbeṭhanāya itipetaṁ atacchaṁ itipetaṁ abhūtanti. When told what is unfactual, he doesn’t make an ardent effort to untangle it (to see), ‘This is unfactual. This is baseless.’ When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’
Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi. That’s why a person like this is called one who speaks at the wrong time, speaks what is unfactual, speaks what is irrelevant, speaks contrary to the Dhamma, speaks contrary to the Vinaya. That’s why such an individual is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.
Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. “A person like this—his mind overcome with evil, unskillful qualities born of greed… born of aversion… born of delusion, his mind consumed— Such an individual—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in this very life, with distress, anguish, and fever.
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. dwells in suffering right in the here & now—feeling threatened, turbulent, feverish—and at the break-up of the body, after death, can expect a bad destination. And when the body breaks up, after death, they can expect to be reborn in a bad place.
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; “Just as a Sal tree, a birch, or an aspen, when smothered & surrounded by three parasitic vines, falls into misfortune, falls into disaster, falls into misfortune & disaster, in the same way, a person like this—his mind overcome with evil, unskillful qualities born of greed… born of aversion… born of delusion, his mind consumed— Suppose a sal, axlewood, or sandan tree was choked and enveloped by three camel’s foot creepers. It would fall to ruin and disaster.
evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. dwells in suffering right in the here & now—feeling threatened, turbulent, feverish— In the same way, such an individual—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in this very life, with distress, anguish, and fever.
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. and at the break-up of the body, after death, can expect a bad destination. And when the body breaks up, after death, they can expect to be reborn in a bad place.
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 roots of what is unskillful. These are the three unskillful roots.
Tīṇimāni, bhikkhave, kusalamūlāni. “Now, there are these three roots of what is skillful. There are these three skillful roots.
Katamāni tīṇi? Which three? What three?
Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful. Contentment, love, and understanding.
Yadapi, bhikkhave, alobho tadapi kusalamūlaṁ; “Lack of greed itself is skillful. Contentment is a root of the skillful.
yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; Whatever an ungreedy person fabricates by means of body, speech, or intellect, that too is skillful. When a contented person chooses to act by way of body, speech, or mind, that too is skillful.
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. Whatever suffering an ungreedy person—his mind not overcome with greed, his mind not consumed—does not wrongly inflict on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ 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.
Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti. Thus it is that many skillful qualities—born of lack of greed, caused by lack of greed, originated through lack of greed, conditioned by lack of greed—come into play. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment.
Yadapi, bhikkhave, adoso tadapi kusalamūlaṁ; “Lack of aversion itself is skillful… Love is a root of the skillful.
yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; When a loving person chooses to act by way of body, speech, or mind, that too is skillful.
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. 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.
Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love.
Yadapi, bhikkhave, amoho tadapi kusalamūlaṁ; “Lack of delusion itself is skillful. Understanding is a root of the skillful.
yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; Whatever an undeluded person fabricates by means of body, speech, or intellect, that too is skillful. When an understanding person chooses to act by way of body, speech, or mind, that too is skillful.
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. Whatever suffering an undeluded person—his mind not overcome with delusion, his mind not consumed—does not wrongly inflict on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power,’ 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.
Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Thus it is that many skillful qualities—born of lack of delusion, caused by lack of delusion, originated through lack of delusion, conditioned by lack of delusion—come into play. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding.
Evarūpo cāyaṁ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi. “And a person like this is called one who speaks at the right time, speaks what is factual, speaks what is relevant, speaks in line with the Dhamma, speaks in line with the Vinaya. Such an individual is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.
Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Why…? Why is this?
Tathāhāyaṁ, bhikkhave, puggalo na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Because of not having wrongly inflicted suffering on another person through beating or imprisonment or confiscation or placing blame or banishment, (with the thought,) ‘I have power. I want power.’ This individual 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’.
Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; When told what is factual, he acknowledges it and does not deny it. So when someone makes a valid criticism, they admit it and aren’t scornful.
abhūtena vuccamāno ātappaṁ karoti tassa nibbeṭhanāya: When told what is unfactual, he makes an ardent effort to untangle it (to see), When someone makes a baseless criticism, they make an effort to explain,
‘itipetaṁ atacchaṁ, itipetaṁ abhūtan’ti. ‘This is unfactual. This is baseless.’ ‘This is why that’s untrue, this is why that’s false.’
Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi. That’s why a person like this is called one who speaks at the right time, speaks what is factual, speaks what is relevant, speaks in line with the Dhamma, speaks in line with the Vinaya. That’s why such an individual is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.
Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. “In a person like this, evil, unskillful qualities born of greed… born of aversion… born of delusion have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. For such an individual, 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.
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. He dwells in ease right in the here & now—feeling unthreatened, placid, unfeverish— In this very life they’re happy, free of distress, anguish, and fever,
Diṭṭheva dhamme parinibbāyati. and is unbound right in the here & now. and they’re also extinguished in this very life.
Dosajā …pe…
parinibbāyati.
Mohajā …pe…
parinibbāyati.
Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. “Just as if there were a Sal tree, a birch, or an aspen, smothered & surrounded by three parasitic vines. Suppose a sal, axlewood, or sandan tree was choked and enveloped by three camel’s foot creepers.
Atha puriso āgaccheyya kudālapiṭakaṁ ādāya. A man would come along, carrying a spade & a basket. Then along comes a person with a spade and basket.
So taṁ māluvālataṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. He would cut the vines at the root and, having cut them at the root, would dig around them. Having dug around them, he would pull them out, even down to the rootlets. They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems.
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. He would cut the stalks of the vines. Having cut them, he would slice them into splinters. Having sliced them into splinters, he would pound them into bits. Having pounded them into bits, he would dry them in the wind & sun. Having dried them in the wind & sun, he would burn them in a fire. Having burned them in a fire, he would reduce them to powdered ash. Having reduced them to powdered ash, he would winnow them before a high wind or let them be washed away in a swift-flowing stream. 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 whisk away the ashes in a strong wind, or glide them down a swift stream.
Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. In that way the parasitic vines would have their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. So those camel’s foot creepers would be cut off at the root, made like a palm stump, and obliterated, unable to arise in the future.
Evamevaṁ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. “In the same way, in a person like this, evil, unskillful qualities born of greed… born of aversion… born of delusion have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. In the same way, for such an individual, 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.
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. He dwells in ease right in the here & now—feeling unthreatened, placid, unfeverish— In this very life they’re happy, free of distress, anguish, and fever,
Diṭṭheva dhamme parinibbāyati. and is unbound right in the here & now. and they’re also extinguished in this very life.
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 roots of what is skillful.” These are the three skillful roots.”
Navamaṁ.