Numbered Discourses

7. The Great Chapter

Followers of Other Religions

Aṅguttara Nikāya

7. Mahāvagga

Aññatitthiyasutta

Numbered Discourses

7. The Great Chapter

Followers of Other Religions

Aṅguttara Nikāya

7. Mahāvagga

Aññatitthiyasutta

Followers of Other Religions

The differences between greed, hate, and delusion.

Ruta suttaAN 3.68Sutta Piṭaka › Aṅguttara Nikāya › 3. Tikanipāta › 2. Dutiyapaṇṇāsaka › 7. Mahāvagga › Aññatitthiyasutta

← Suttas

Vista:

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho—ime kho, āvuso, tayo dhammā. Imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti? *adhippayāso → adhippāyo (bj); adhippāyaso (sya-all, km); adhippāyāso (pts1ed)Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?

“Mendicants, if wanderers of other religions were to ask:

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ:

‘There are these three things.

‘tayome, āvuso, dhammā.

What three?

Katame tayo?

Greed, hate, and delusion.

Rāgo, doso, moho—

These are the three things.

ime kho, āvuso, tayo dhammā.

What’s the difference between them?’

Imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti? *

How would you answer them?”

Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?

“Mendicants, if wanderers of other religions were to ask:“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘There are these three things.‘tayome, āvuso, dhammā. What three?Katame tayo? Greed, hate, and delusion.Rāgo, doso, moho—These are the three things.ime kho, āvuso, tayo dhammā. What’s the difference between them?’Imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti? *adhippayāso → adhippāyo (bj); adhippāyaso (sya-all, km); adhippāyāso (pts1ed)How would you answer them?”Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ kinti byākareyyāthā”ti?

“Our teachings are rooted in the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario. 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.”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“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.”

“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.”“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Well then, mendicants, listen and apply your mind well, I will speak.”“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied.The Buddha said this:

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

The Buddha said this:

Bhagavā etadavoca:

“Yes, sir,” they replied.“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this:Bhagavā etadavoca:

“Mendicants, if wanderers of other religions were to ask:‘There are these three things.What three?Greed, hate, and delusion.These are the three things.What’s the difference between them?’You should answer them:‘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.’

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho—ime kho, āvuso, tayo dhammā; imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti? Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’ti.

“Mendicants, if wanderers of other religions were to ask:

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ:

‘There are these three things.

‘tayome, āvuso, dhammā.

What three?

Katame tayo?

Greed, hate, and delusion.

Rāgo, doso, moho—

These are the three things.

ime kho, āvuso, tayo dhammā;

What’s the difference between them?’

imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti?

You should answer them:

Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha:

‘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.’

‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’ti.

“Mendicants, if wanderers of other religions were to ask:“Sace, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘There are these three things.‘tayome, āvuso, dhammā. What three?Katame tayo? Greed, hate, and delusion.Rāgo, doso, moho—These are the three things.ime kho, āvuso, tayo dhammā; What’s the difference between them?’imesaṁ, āvuso, tiṇṇaṁ dhammānaṁ ko viseso ko adhippayāso kiṁ nānākaraṇan’ti? You should answer them:Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘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.’‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’ti.

And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’You should say: ‘The beautiful feature of things.When you apply the mind irrationally to the beautiful feature of things, greed arises, and once arisen it increases and grows.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 rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti? ‘“Subhanimittan”tissa vacanīyaṁ. Tassa subhanimittaṁ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti.

And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’

‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti?

You should say: ‘The beautiful feature of things.

‘“Subhanimittan”tissa vacanīyaṁ.

When you apply the mind irrationally to the beautiful feature of things, greed arises, and once arisen it increases and grows.

Tassa subhanimittaṁ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattati.

This is the cause, this is the reason why 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.

And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattatī’ti? You should say: ‘The beautiful feature of things.‘“Subhanimittan”tissa vacanīyaṁ. When you apply the mind irrationally to the beautiful feature of things, greed arises, and once arisen it increases and grows.Tassa subhanimittaṁ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṁvattati. This is the cause, this is the reason why 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.

And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’You should say: ‘The feature of aversion.When you apply the mind irrationally to the feature of aversion, hate arises, and once arisen it increases and grows.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 doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti? ‘“Paṭighanimittan”tissa vacanīyaṁ. Tassa paṭighanimittaṁ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattatī’ti.

And if they ask: ‘What is the cause, what is the reason why hate 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?

You should say: ‘The feature of aversion.

‘“Paṭighanimittan”tissa vacanīyaṁ.

When you apply the mind irrationally to the feature of aversion, hate arises, and once arisen it increases and grows.

Tassa paṭighanimittaṁ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattati.

This is the cause, this is the reason why 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.

And if they ask: ‘What is the cause, what is the reason why hate 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? You should say: ‘The feature of aversion.‘“Paṭighanimittan”tissa vacanīyaṁ. When you apply the mind irrationally to the feature of aversion, hate arises, and once arisen it increases and grows.Tassa paṭighanimittaṁ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṁvattati. This is the cause, this is the reason why 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.

And if they ask: ‘What is the cause, what is the reason why delusion arises, and once arisen it increases and grows?’You should say: ‘Irrational application of mind.When you apply the mind irrationally, delusion arises, and once arisen it increases and grows.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 vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti? ‘“Ayoniso manasikāro”tissa vacanīyaṁ. Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattatī’ti.

And if they ask: ‘What is the cause, what is the reason why delusion 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?

You should say: ‘Irrational application of mind.

‘“Ayoniso manasikāro”tissa vacanīyaṁ.

When you apply the mind irrationally, delusion arises, and once arisen it increases and grows.

Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattati.

This is the cause, this is the reason why 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.

And if they ask: ‘What is the cause, what is the reason why delusion 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? You should say: ‘Irrational application of mind.‘“Ayoniso manasikāro”tissa vacanīyaṁ. When you apply the mind irrationally, delusion arises, and once arisen it increases and grows.Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṁvattati. This is the cause, this is the reason why 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.

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?’You should say: ‘The ugly feature of things.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.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 rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? *ca → vā (sya-all)‘“Asubhanimittan”tissa vacanīyaṁ. Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti.

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?’

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? *

You should say: ‘The ugly feature of things.

‘“Asubhanimittan”tissa vacanīyaṁ.

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.

Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati.

This is the cause, this is the reason why 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.

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?’‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? *ca → vā (sya-all)You should say: ‘The ugly feature of things.‘“Asubhanimittan”tissa vacanīyaṁ. 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.Tassa asubhanimittaṁ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. This is the cause, this is the reason why 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.

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?’You should say: ‘The heart’s release by love.’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.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 doso nuppajjati uppanno ca doso pahīyatī’ti? ‘“Mettā cetovimuttī”tissa vacanīyaṁ. Tassa mettaṁ cetovimuttiṁ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti.

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?’

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti?

You should say: ‘The heart’s release by love.’

‘“Mettā cetovimuttī”tissa vacanīyaṁ.

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.

Tassa mettaṁ cetovimuttiṁ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati.

This is the cause, this is the reason why 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.

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?’‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? You should say: ‘The heart’s release by love.’‘“Mettā cetovimuttī”tissa vacanīyaṁ. 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.Tassa mettaṁ cetovimuttiṁ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. This is the cause, this is the reason why 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.

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?’You should say: ‘Rational application of mind.When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up.This is the cause, this is the reason why delusion 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? ‘“Yonisomanasikāro”tissa vacanīyaṁ. Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. Ayaṁ kho, āvuso, hetu ayaṁ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti.

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?’

‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti?

You should say: ‘Rational application of mind.

‘“Yonisomanasikāro”tissa vacanīyaṁ.

When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up.

Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati.

This is the cause, this is the reason why 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.

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?’‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? You should say: ‘Rational application of mind.‘“Yonisomanasikāro”tissa vacanīyaṁ. When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up.Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. This is the cause, this is the reason why 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.

Aṭṭhamaṁ.