AN 3 The Book of the Threes – Tikanipāta > AN 3.34 Sources

Numbered Discourses 3.34 – Aṅguttara Nikāya 3.34

4. Messengers of the Gods – 4. Devadūtavagga

AN 3.34 Sources – Nidānasutta

1.1

“Bhikkhū, there are these three sources that give rise to deeds.

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.

1.2

What three?

Katamāni tīṇi?

1.3

Greed, hate, and delusion are sources that give rise to deeds.

Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.

2.1

Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born.

Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

2.2

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

3.1

Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new life-form is born.

Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

3.2

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

4.1

Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born.

Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

4.2

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

5.1

Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,

Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.

5.2

and the heavens provide plenty of rain.

Devo ca sammādhāraṁ anuppaveccheyya.

5.3

Then those seeds would grow, increase, and mature.

Evassu tāni, bhikkhave, bījāni vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyuṁ.

5.4

In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born.

Evamevaṁ kho, bhikkhave, yaṁ lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

5.5

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

6.1

Any deed that emerges from hate …

Yaṁ dosapakataṁ kammaṁ …pe…

6.2

Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born.

yaṁ mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

6.3

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

6.4

These are three sources that give rise to deeds.

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.

7.1

Bhikkhū, there are these three sources that give rise to deeds.

Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.

7.2

What three?

Katamāni tīṇi?

7.3

Contentment, love, and understanding are sources that give rise to deeds.

Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.

8.1

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, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

9.1

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, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, dose vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

10.1

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.

Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

11.1

Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.

Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni.

11.2

But someone would burn them with fire,

Tāni puriso agginā ḍaheyya.

11.3

reduce them to ashes,

Agginā ḍahitvā masiṁ kareyya.

11.4

and sweep away the ashes in a strong wind, or float them away down a swift stream.

Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.

11.5

Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.

11.6

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.

Evamevaṁ kho, bhikkhave, yaṁ alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

12.1

Any deed that emerges from love …

Yaṁ adosapakataṁ kammaṁ …pe…

12.2

Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with.

yaṁ amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti …pe…

12.3

It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

āyatiṁ anuppādadhammaṁ.

12.4

These are three sources that give rise to deeds.

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyāti.

13.1

When an ignorant person acts

Lobhajaṁ dosajañceva,

13.2

out of greed, hate, or delusion,

mohajañcāpaviddasu;

13.3

any deeds they have performed

Yaṁ tena pakataṁ kammaṁ,

13.4

—whether a little or a lot—

appaṁ vā yadi vā bahuṁ;

13.5

are to be experienced right here,

Idheva taṁ vedaniyaṁ,

13.6

not in any other place.

vatthu aññaṁ na vijjati.

14.1

So a wise person,

Tasmā lobhañca dosañca,

14.2

a bhikkhu arousing knowledge

mohajañcāpi viddasu;

14.3

of the outcome of greed, hate, and delusion,

Vijjaṁ uppādayaṁ bhikkhu,

14.4

would cast off all bad destinies.”

sabbā duggatiyo jahe”ti.

14.5

Catutthaṁ.