Aŋguttara Nikāya


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Aŋguttara Nikāya
X. Dasaka-Nipāta
XII: Paccorohaṇī-Vagga

The Book of the Gradual Sayings
X. The Book of the Tens
XII: The Descent

Sutta 116

Ajita Suttaɱ

Ajita

Translated from the Pali by F. L. Woodward, M.A.

Copyright The Pali Text Society
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[159]

[1][pts] THUS have I heard:

Now Ajita[1] the Wanderer came to see the Exalted One,
and on reaching him
greeted him courteously,
and after the exchange of greetings and reminiscent talk
sat down at one side.

So seated Ajita the Wanderer said:

"Master Gotama, we have a fellow in the Brahma-life
who is reckoned a sage.

He has thought out as many as five hundred mental states[2]
with which the holders of other views
when reproached can know:

'We are reproached,'"

But the Exalted One called to the monks, saying:

"Monks, do ye bear in mind
the grounds for (being called) a sage?"

"Now is the time for this, Exalted One!

Now is the time for this, 0 Exalted One!

Whatever the Exalted One may say,
on hearing it from the Exalted One
the monks will bear it in mind."

"Then listen, monks.

Pay careful attention and I will speak."

"We will, sir," replied those monks to the Exalted One,
who then said:

 

§

 

[1] "In this matter, monks,
a certain one counters
and crushes speech
that is not-dhamma speech[3]
with similar speech.

Thereby he excites a company
that is a not-dhamma company
so that it becomes uproarious and noisy,
shouting:

'A sage indeed!

A sage indeed!'

[160] [2] And the same thing happens when a certain one with not-dhamma speech counters and crushes dhamma-speech.

[3] Again, in this matter, a certain one with speech that is both dhamma-speech and not-dhamma speech counters and crushes what is not-dhamma speech, with the same results to a company that is a not-dhamma company.

[4] Yet again a certain one with dhamma-speech counters and crushes not-dhamma speech.

Thereby he excites a dhamma-company,
thereby that dhamma-company becomes uproarious and noisy, shouting:

'A sage indeed!

A sage indeed!'

 

§

 

Monks, not-Dhamma should be understood
and Dhamma;
not-aim should be understood
and aim.

Knowing not-Dhamma and Dhamma,
knowing not-aim and aim
according to Dhamma and aim
should one fare onward.

 

§

 

What, monks,
is not-Dhamma
and what is Dhamma
what is not-aim
and what is aim?

Wrong view, monks, is not-Dhamma;
right view is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong view,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right view
reach fullness of culture,
that is the aim.

Wrong thinking, monks, is not-Dhamma;
right thinking is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong thinking,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right thinking
reach fullness of culture,
that is the aim.

Wrong speech, monks, is not-Dhamma;
right speech is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong speech,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right speech
reach fullness of culture,
that is the aim.

Wrong action, monks, is not-Dhamma;
right action is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong action,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right action
reach fullness of culture,
that is the aim.

Wrong living, monks, is not-Dhamma;
right living is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong living,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right living
reach fullness of culture,
that is the aim.

Wrong effort, monks, is not-Dhamma;
right effort is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong effort,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right effort
reach fullness of culture,
that is the aim.

Wrong mindfulness, monks, is not-Dhamma;
right mindfulness is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong mindfulness,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right mindfulness
reach fullness of culture,
that is the aim.

Wrong concentration, monks, is not-Dhamma;
right concentration is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong concentration,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right concentration
reach fullness of culture,
that is the aim.

Wrong knowledge, monks, is not-Dhamma;
right knowledge is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong knowledge,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right knowledge
reach fullness of culture,
that is the aim.

Wrong release, monks, is not-Dhamma;
right release is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong release,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to right release
reach fullness of culture,
that is the aim.

 

§

 

"Monks, not-Dhamma should be understood
and Dhamma;
not-aim should be understood
and aim.

Knowing not-Dhamma and Dhamma,
knowing not-aim and aim
according to Dhamma and aim
should one fare onward.'

It was on this account that these words were said."

 


[1] Not found elsewhere. There are monks of this name, and the well-known man of the hair garment. V.l. of uddāna has Ājina.

[2] Citta-ṭ-ṭhānā (the word does not occur in Indexes or P. Dict.) = citt'uppāda, Comy.

[3] Not about Dhamma, but according to Dhamma.


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