1"Bhikkhus, there are these three unwholesome roots. What three? The unwholesome root, greed; the unwholesome root, hatred; and the unwholesome root, delusion.

1"Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.

2(1) "Whatever greed occurs, bhikkhus, is unwholesome. Whatever (deed) a greedy person performs by body, speech, and mind is also unwholesome. When a greedy person, overcome by greed, with mind obsessed by it, inflicts suffering upon another under a false pretext[n.472] Asatā dukkhaṁ upadahati. Mp Ce: "He creates suffering by falsehood, by what is non-existent, having spoken about an unreal fault" (abhūtena avijjamānena yaṁ kiñci tassa abhūtaṁ dosaṁ vatvā dukkhaṁ uppādeti). Note that Mp takes asatā to be synonymous with abhūtena. In both text and Mp, Be reads uppādayati whereas Ce and Ee have upadahati.—by killing, imprisonment, confiscation, censure, or banishment—(thinking): ‘I am powerful, I want power,’ that too is unwholesome. Thus numerous bad unwholesome qualities originate in him born of greed, caused by greed, arisen from greed, conditioned by greed.

2Yadapi, bhikkhave, lobho tadapi akusalamūlaṁ; yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.

3(2) "Whatever hatred occurs is unwholesome. Whatever (deed) a person full of hate performs by body, speech, and mind is also unwholesome. When a person full of hate, overcome by hatred, with mind obsessed by it, inflicts suffering upon another under a false pretext … (thinking): ‘I am powerful, I want power,’ that too is unwholesome. Thus numerous bad unwholesome qualities originate in him born of hatred, caused by hatred, arisen from hatred, conditioned by hatred.

3Yadapi, bhikkhave, doso tadapi akusalamūlaṁ; yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.

4(3) "Whatever delusion occurs is unwholesome. Whatever (deed) a deluded person performs by body, speech, and mind is also unwholesome. When a deluded person, overcome by delusion, with mind obsessed by it, inflicts suffering upon another under a false pretext … (thinking): ‘I am powerful, I want power,’ that too is unwholesome. Thus numerous bad unwholesome qualities originate in him born of delusion, caused by delusion, arisen from delusion, conditioned by delusion."Such a person, bhikkhus, is called one who speaks at an improper time, who speaks falsely, who speaks what is unbeneficial, who speaks non-Dhamma, who speaks non-discipline.

4Yadapi, bhikkhave, moho tadapi akusalamūlaṁ; yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Evarūpo cāyaṁ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

5And why is such a person called one who speaks at an improper time … who speaks non-discipline?

5Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi?

This person inflicts suffering upon another under a false pretext—by killing, imprisonment, confiscation, censure, or banishment—thinking: ‘I am powerful, I want power.’ Thus when spoken to in accordance with fact, he despises (the one who reproaches him); he does not admit (his faults). When spoken to contrary to fact, he does not make an effort to unravel what is said to him: ‘For such and such a reason this is untrue; for such and such a reason this is contrary to fact.’ Therefore such a person is called one who speaks at an improper time, who speaks falsely, who speaks what is unbeneficial, who speaks non-Dhamma, who speaks non-discipline.

Tathāhāyaṁ, bhikkhave, puggalo parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; abhūtena vuccamāno na ātappaṁ karoti, tassa nibbeṭhanāya itipetaṁ atacchaṁ itipetaṁ abhūtanti. Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

6-7"Such a person, overcome by bad unwholesome qualities born of greed … born of hatred … born of delusion, with his mind obsessed by them, dwells in suffering in this very life, with distress, anguish, and fever, and with the breakup of the body, after death, a bad destination can be expected for him.

6Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

7Dosajehi … pe … mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

"Suppose a tree[n.473] Here and below the text mentions three kinds of trees: the sāla, the dhava, and the phandana. was choked and enveloped by three māluvā creepers. It would meet with calamity, with disaster, with calamity and disaster. So too, such a person overcome by bad unwholesome qualities born of greed …

Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṁ āpajjati, byasanaṁ āpajjati, anayabyasanaṁ āpajjati; evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

8… born of hatred … born of delusion, with his mind obsessed by them, dwells in suffering in this very life, with distress, anguish, and fever, and with the breakup of the body, after death, a bad destination can be expected for him. These are the three unwholesome roots.

8Dosajehi … 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.

9"There are, bhikkhus, these three wholesome roots. What three? The wholesome root, non-greed; the wholesome root, non-hatred; and the wholesome root, non-delusion.

9Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.

10(1) "Whatever non-greed occurs, bhikkhus, is wholesome. Whatever (deed) one without greed performs by body, speech, and mind is also wholesome. When one without greed, not overcome by greed, with mind not obsessed by it, does not inflict suffering upon another under a false pretext—by killing, imprisonment, confiscation, censure, or banishment—thinking: ‘I am powerful, I want power,’ that too is wholesome. Thus numerous wholesome qualities originate in him born of non-greed, caused by non-greed, arisen from non-greed, conditioned by non-greed.

10Yadapi, bhikkhave, alobho tadapi kusalamūlaṁ; yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; 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. Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.

11(2) "Whatever non-hatred occurs is wholesome. Whatever (deed) one without hate performs by body, speech, and mind is also wholesome. When one without hate, not overcome by hatred, with mind not obsessed by it, does not inflict suffering upon another under a false pretext … that too is wholesome. Thus numerous wholesome qualities originate in him born of non-hatred, caused by non-hatred, arisen from non-hatred, conditioned by non-hatred.

11Yadapi, bhikkhave, adoso tadapi kusalamūlaṁ; yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; 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. Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.

12(3) "Whatever non-delusion occurs is wholesome. Whatever (deed) one who is undeluded performs by body, speech, and mind is also wholesome. When one who is undeluded, not overcome by delusion, with mind not obsessed by it, does not inflict suffering upon another under a false pretext … that too is wholesome. Thus numerous wholesome qualities originate in him born of non-delusion, caused by non-delusion, arisen from non-delusion, conditioned by non-delusion.

12Yadapi, bhikkhave, amoho tadapi kusalamūlaṁ; yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; 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. Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Evarūpo cāyaṁ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

13"Such a person, bhikkhus, is called one who speaks at the proper time, who speaks in accordance with fact, who speaks what is beneficial, who speaks Dhamma, who speaks discipline. And why is such a person called one who speaks at the proper time … who speaks discipline? This person does not inflict suffering upon another under a false pretext—by killing, imprisonment, confiscation, censure, or banishment—thinking: ‘I am powerful, I want power.’ Thus when spoken to in accordance with fact, he admits (his faults); he does not despise (the one who reproaches him). When spoken to contrary to fact, he makes an effort to unravel what is said to him: ‘For such and such a reason this is untrue; for such and such a reason this is contrary to fact.’ Therefore such a person is called one who speaks at the proper time, who speaks in accordance with fact, who speaks what is beneficial, who speaks Dhamma, who speaks discipline.

13Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Tathāhāyaṁ, bhikkhave, puggalo na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; abhūtena vuccamāno ātappaṁ karoti tassa nibbeṭhanāya:  ‘itipetaṁ atacchaṁ, itipetaṁ abhūtan’ti. Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

14-15"Such a person has abandoned the bad unwholesome qualities born of greed … born of hatred … born of delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. He dwells happily in this very life, without distress, anguish, or fever, and in this very life he attains nibbāna.

14Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati.

15Dosajā … pe … parinibbāyati. Mohajā … pe … parinibbāyati.

" Suppose a tree was choked and enveloped by three māluvā creepers. Then a man would come along bringing a shovel and a basket. He would cut down the creepers at their roots, dig them up, and pull out the roots, even the fine rootlets and root-fiber. He would cut the creepers into pieces, split the pieces, and reduce them to slivers. Then he would dry the slivers in the wind and sun, burn them in a fire, reduce them to ashes, and winnow the ashes in a strong wind or let them be carried away by the swift current of a river. In this way, those māluvā creepers would be cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.

Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. Atha puriso āgaccheyya kudālapiṭakaṁ ādāya. So taṁ māluvālataṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. 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.

"So too, bhikkhus, such a person has abandoned the bad unwholesome qualities born of greed …

Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Evamevaṁ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati.

16… born of hatred … born of delusion, cut them off at the root, made them like a palm stump, obliterated them so that they are no more subject to future arising. He dwells happily in this very life, without distress, anguish, or fever, and in this very life he attains nibbāna. These are the three wholesome roots."

16Dosajā … 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.

Navamaṁ.