Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya. 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 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 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 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. Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept. Tāni puriso agginā ḍaheyya. But someone would burn them with fire, Yaṁ adosapakataṁ kammaṁ …pe… Any deed that emerges from love … yaṁ amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti …pe… Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. āyatiṁ anuppādadhammaṁ. 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 are three sources that give rise to deeds.
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; Understanding is a root of the skillful. yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; 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. 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.
Na, bhikkhave, dosā adoso samudeti; Hate doesn’t give rise to love. atha kho, bhikkhave, dosā dosova samudeti. Rather, hate just gives rise to hate. Na, bhikkhave, mohā amoho samudeti; Delusion doesn’t give rise to understanding. atha kho, bhikkhave, mohā mohova samudeti. Rather, delusion just gives rise to delusion. Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya. Contentment, love, and understanding are sources that give rise to deeds. Na, bhikkhave, alobhā lobho samudeti; Contentment doesn’t give rise to greed. atha kho, bhikkhave, alobhā alobhova samudeti. Rather, contentment just gives rise to contentment. Na, bhikkhave, adosā doso samudeti; Love doesn’t give rise to hate. atha kho, bhikkhave, adosā adosova samudeti. Rather, love just gives rise to love. Na, bhikkhave, amohā moho samudeti; Understanding doesn’t give rise to delusion. atha kho, bhikkhave, amohā amohova samudeti. Rather, understanding just gives rise to understanding. Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo. Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti. These are three sources that give rise to deeds.” " Navamaṁ. "
“Aṭṭha ca, bhikkhave, assakhaḷuṅke desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose. “Mendicants, I will teach you about eight wild colts and eight defects in horses, and about eight wild people and eight defects in people.Aṭṭha ca → aṭṭha (sya-all) | assakhaḷuṅke → assakhaluṅke (bj) Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā? “And what, mendicants, are the eight wild colts and eight defects in horses? Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṁ pavatteti. Firstly, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts back right up and spin the chariot behind them. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Some wild colts are like that. Ayaṁ, bhikkhave, paṭhamo assadoso. This is the first defect of a horse. Ayaṁ, bhikkhave, chaṭṭho assadoso. This is the sixth defect of a horse. Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti. Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Some wild colts are like that. Ayaṁ, bhikkhave, sattamo assadoso. This is the seventh defect of a horse. Ayaṁ, bhikkhave, aṭṭhamo assadoso. This is the eighth defect of a horse. Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā. These are the eight wild colts and the eight defects in horses. Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā? And what are the eight wild people and eight defects in people? Idha, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. Firstly, the mendicants accuse a mendicant of an offense. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti. But the accused mendicant evades it by saying they don’t remember. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṁ vatteti; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them. Ayaṁ, bhikkhave, chaṭṭho purisadoso. This is the sixth defect of a person. Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. Furthermore, the mendicants accuse a mendicant of an offense. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṁ āpannomhi, na panāhaṁ āpannomhī’ti so tuṇhībhāvena saṅghaṁ viheṭheti. But the accused mendicant neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent.viheṭheti → viheseti (pts1ed, mr) Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post. Ayaṁ, bhikkhave, aṭṭhamo purisadoso. This is the eighth defect of a person. Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā”ti. These are the eight wild people and eight defects in people.” " Catutthaṁ. "
Puna caparaṁ, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.sakideva → sakiṁdeva (mr) Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. This too is one of the finer things. Puna caparaṁ, mahāli, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. This too is one of the finer things.
Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering. Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso. This is the second fruit and benefit. Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso. This is the third fruit and benefit.
visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ; ‘Poison’ is a term for ignorance. sallanti kho, sunakkhatta, taṇhāyetaṁ adhivacanaṁ; ‘Dart’ is a term for craving. esanīti kho, sunakkhatta, satiyāyetaṁ adhivacanaṁ; ‘Probing’ is a term for mindfulness. satthanti kho, sunakkhatta, ariyāyetaṁ paññāya adhivacanaṁ; ‘Scalpel’ is a term for noble wisdom.
Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso. In their ignorance, they used to be contemptuous, full of ill will and malevolence. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho. In their ignorance, they used to be ignorant, full of delusion. Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. That has been cut off at the root, made like a palm stump, obliterated so it’s unable to arise in the future. rāgadosamohānaṁ upasamo. the pacification of greed, hate, and delusion. ‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti— ‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. ‘Yattha ṭhitaṁ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti— ‘Where they stand, the streams of conceiving do not flow. And where the streams of conceiving do not flow, they are called a sage at peace.’
Puna caparaṁ, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā santaṁ vā ajjhattaṁ …pe… rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. Furthermore, a mendicant hears a sound … smells an odor … tastes a flavor … feels a touch … Yaṁ taṁ, bhikkhave, jivhāya rasaṁ sāyitvā santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? sn35.153 “No hetaṁ, bhante”. sn35.153 “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? sn35.153 Puna caparaṁ, bhikkhave, bhikkhu manasā dhammaṁ viññāya santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; knows an idea with the mind. When they have greed, hate, and delusion in them, they understand ‘I have greed, hate, and delusion in me.’ asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti. When they don’t have greed, hate, and delusion in them, they understand ‘I don’t have greed, hate, and delusion in me.’ Yaṁ taṁ, bhikkhave, bhikkhu manasā dhammaṁ viññāya santaṁ vā ajjhattaṁ rāgadosamohaṁ, atthi me ajjhattaṁ rāgadosamohoti pajānāti; asantaṁ vā ajjhattaṁ rāgadosamohaṁ, natthi me ajjhattaṁ rāgadosamohoti pajānāti; api nu me, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? Since this is so, are these things understood by faith, endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?” “No hetaṁ, bhante”. “No, sir.”
