Aŋguttara Nikāya


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Aŋguttara Nikāya
Chakka Nipāta
V. Dhammika vagga

Sutta 45

Iṇa Suttaɱ

Debt

Translated from the Pali by Thanissaro Bhikkhu.
Proofed against and modified in accordance with the revised edition at dhammatalks.org
Provenance, terms and conditons

 


 

[1][pts] "Monks, for one who partakes of sensuality,
poverty is suffering in the world."

"Yes, lord."

"And a poor, destitute, penniless person gets into debt.

For one who partakes of sensuality,
getting into debt is suffering in the world."

"Yes, lord."

"And a poor, destitute, penniless person,
having gotten into debt,
owes interest payments.

For one who partakes of sensuality,
interest payment is suffering in the world."

"Yes, lord."

"And when a poor, destitute, penniless person
owing interest payments
does not pay interest on time,
they serve him notice.

For one who partakes of sensuality,
being served notice is suffering in the world."

"Yes, lord."

"And when a poor, destitute, penniless person,
being served notice,
does not pay,
they hound him.

For one who partakes of sensuality,
being hounded is suffering in the world."

"Yes, lord."

"And when a poor, destitute, penniless person,
being hounded,
does not pay,
he is put into bondage.

For one who partakes of sensuality,
bondage is suffering in the world."

"Yes, lord."

"Thus, monks, poverty is suffering in the world
for one who partakes of sensuality.

Getting into debt
is suffering in the world
for one who partakes of sensuality.

Interest payment
is suffering in the world
for one who partakes of sensuality.

Being served notice
is suffering in the world
for one who partakes of sensuality.

Being hounded
is suffering in the world
for one who partakes of sensuality.

Bondage
is suffering in the world
for one who partakes of sensuality.

"In the same way, monks,
whoever has no conviction
with regard to skillful qualities,
no sense of shame
with regard to skillful qualities,
no sense of compunction
with regard to skillful qualities,
no persistence
with regard to skillful qualities,
no discernment
with regard to skillful qualities
is, in the discipline of a noble one,
said to be poor, destitute, and penniless.

"He — poor, destitute, and penniless,
having no conviction
with regard to skillful qualities,
no sense of shame
with regard to skillful qualities,
no sense of compunction
with regard to skillful qualities,
no persistence
with regard to skillful qualities,
no discernment
with regard to skillful qualities —
engages in misconduct by way of the body,
misconduct by way of speech,
misconduct by way of the mind.

For him, I tell you,
this is getting into debt.

"For the purpose of concealing
his bodily misconduct,
he formulates evil desires:

He desires,
'May they not know about me.'

He resolves,
'May they not know about me.'

He speaks, [thinking,]
'May they not know about me.'

He makes an effort with his body, [thinking,]
'May they not know about me.'

For the purpose of concealing
his verbal misconduct,
he formulates evil desires:

He desires,
'May they not know about me.'

He resolves,
'May they not know about me.'

He speaks, [thinking,]
'May they not know about me.'

He makes an effort with his body, [thinking,]
'May they not know about me.'

For the purpose of concealing
his mental misconduct,
he formulates evil desires:

He desires,
'May they not know about me.'

He resolves,
'May they not know about me.'

He speaks, [thinking,]
'May they not know about me.'

He makes an effort with his body, [thinking,]
'May they not know about me.'

For him, I tell you,
this is interest payment.

"And then his well-behaved companions in the holy life
say about him,
'This venerable one acts in this way,
behaves in this way.'

For him, I tell you,
this is being served notice.

"And then, when he has gone to the wilderness,
to the foot of a tree,
or to an empty dwelling,
he is beset with evil, unskillful thoughts
accompanied by remorse.

For him, I tell you,
this is being hounded.

"He — poor, destitute, and penniless,
having engaged in misconduct by way of the body,
misconduct by way of speech,
and misconduct by way of the mind
— on the break-up of the body, after death,
is bound by the bond of hell
or the bond of the animal womb.

And I can imagine no one other bond
so tormenting,
so painful,
so obstructive
to the unexcelled rest from bondage,
as the bond of hell
or the bond of the animal womb."

 


 

Poverty is called
    suffering in the world;
so, too, is getting into debt.
A poor person, in debt,
    partaking of sensuality,
    suffers hardship.
Then they hound him
    and put him into bondage:
the painful bond
    for one longing to gain
    sensual pleasures.

Now, anyone with no conviction
in the discipline of the noble ones
    — no sense of shame,
    no sense of compunction —
contemplating evil actions,
doing     wrong by way of body,
        wrong by way of speech,
        and wrong by way of the mind,
wants:     'May they not
        know about me.'
He creeps along in body,
speech, or mind,
    piling up evil actions,
        here and there,
        again and again.
He,
    with evil actions,
    his wisdom weak,
knowing his own wrong-doing, is
a poor person, in debt.
    Partaking of sensuality,
    he suffers hardship.

Then they hound him —
    painful mental resolves
    born of remorse —
at home or in the wilderness.
He,
    with evil actions,
    his wisdom weak,
knowing his own wrong-doing,
    goes to an animal womb
    or is bound in hell:
the painful bond
from which the enlightened
        are freed.

But one with confidence,
living at home,
making gifts of his belongings,
righteously-gained,
    wins both goals:
advantage in the here-and-now,
and happiness in the world beyond.
    The liberality of this householder
    piles up merit.

Now, anyone with conviction
firmly established
in the discipline of a noble one —
    with a sense of shame,
    a sense of compunction,
        discerning
        and restrained by virtue —
is, in the discipline of a noble one,
    said to be living in ease.

Gaining a pleasure not of the flesh,
    he determines on equanimity:
abandoning the five hindrances
    — persistence constantly aroused —
entering the jhānas:
        unified,
        mindful, and
        astute.

    Knowing this
    as it has come to be
in the total ending of all fetters,
through everywhere
        not-clinging,
his mind is     rightly released.

In him, Such, rightly released,
    there is the knowledge,
    in the total ending
    of the fetters of becoming:
        'My release
        is unprovoked.'[1]

That     is the highest knowledge
that,    the happiness unexcelled.

        Sorrowless,
        dustless,
        at rest,
that
    is release from debt."

 


[1] See AN 5:96, note 1.

 


 

Of Related Interest:

AN 4:62;
Iti 107

 


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