Aŋguttara Nikāya


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Aŋguttara Nikāya
X. Dasaka-Nipāta
XVII: Jāṇussoṇi-Vagga

The Book of the Gradual Sayings
X. The Book of the Tens
XVII: Jāṇussoṇi

Sutta 172

Dutiya Adhamma Suttaɱ

Dhamma and Not-dhamma (e)

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

Copyright The Pali Text Society
Commercial Rights Reserved
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For details see Terms of Use.

 


[173]

[1] THUS have I heard:

Once the Exalted One addressed the monks, saying:

"Monks."

"Yes, lord," they replied, and the Exalted One said:

"Monks, not-dhamma
and not-aim
are to be understood,
likewise Dhamma
and aim.
When one knows not-dhamma
and not-aim,
and Dhamma
and aim,
one should fare onward according to Dhamma
and according to aim."

Thus spake the Exalted One.

So saying the Wellfarer rose from his seat and entered the residence.

 

§

 

Now not long after the Exalted One was gone it occurred to those monks:

"The Exalted One, having given us this pronouncement in brief,
without explaining its meaning in detail,
has risen from his seat
and entered the residence,
after saying:

'Monks, not-dhamma
and not-aim
are to be understood,
likewise Dhamma
and aim.

When one knows not-dhamma
and not-aim,
and Dhamma
and aim,
one should fare onward according to Dhamma
and according to aim.'

Now who could expound to us in detail
the meaning of this pronouncement
made in brief by the Exalted One?"

Then it occurred to those monks:

"There is this venerable Kacchāna the Great,
one praised by the Master
and honoured by his discerning fellows in the Brahma-life.

This venerable Kacchāna the Great, is capable of expounding in detail
the meaning of this pronouncement in brief
of the Exalted One.

Suppose we go to see the venerable Kacchāna the Great,
suppose on coming to him
we ask the venerable Kacchāna the Great, the meaning of this.

According as he shall expound it to us,
so will we bear it in mind."

Accordingly those monks went to see the venerable Kacchāna the Great,
and on coming to him
greeted him courteously, and,
after exchange of greetings and reminiscent talk,
sat down at one side.

So seated they said this to him:

"Kacchāna the Great, your reverence,
the Exalted One,
after having given us this pronouncement in brief:

'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.'

-but without expounding its meaning in detail
rose from his seat
and entered the residence.

Now, your reverence, to us here it occurred
not long after the Exalted One was gone:

'The Exalted One, having given us this pronouncement in brief,
without explaining its meaning in detail,
has risen from his seat
and entered the residence,
after saying:

"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."

Now who could expound to us in detail
the meaning of this pronouncement made in brief
by the Exalted One?'

Then it occurred to us:

'There is this venerable Kacchāna the Great,
one praised by the Master
and honoured by his discerning fellows in the Brahma-life.

This venerable Kacchāna the Great, is capable of expounding in detail
the meaning of this pronouncement in brief
of the Exalted One.

Suppose we go to see the venerable Kacchāna the Great,
suppose on coming to him
we ask the venerable Kacchāna the Great, the meaning of this.

According as he shall expound it to us,
so will we bear it in mind.'

Let the venerable Kacchāna the Great, go into details."

 

§

 

"Now, your reverences,
suppose a man aiming at sound timber,
searching for sound timber,
ranging about in his quest for sound timber,
should neglect the root,
the trunk of a great upstanding tree of sound timber,
arid think he must search for sound timber
in the branches and foliage.

This is just what has happened to your reverences.

For, though you had the Master face to face,
you passed by that Exalted One,
and think that I am the one to be questioned in this matter.

Your reverences,
that Exalted One knowing knows
and seeing sees;
he has become the eye,
he has become knowledge,
become Dhamma,
become Brahma;
proclaimer and expounder is he;
dispenser of weal,
giver of the deathless,
master of Dhamma,
the Wayfarer is he.

Surely that was the time
for you to approach
and ask the Exalted One the meaning of this.

According as the Exalted One should expound it to you,
so should ye bear it in mind."

"Surely it is true, your reverence,
that the Exalted One knowing knows
and seeing sees;
he has become the eye,
he has become knowledge,
become Dhamma,
become Brahma;
proclaimer and expounder is he;
dispenser of weal,
giver of the deathless,
master of Dhamma,
the Wayfarer is he.

Moreover that was indeed the time for us to approach
and ask the Exalted One the meaning of this.

According as the Exalted One should expound it to us,
so should we bear it in mind.

Still we thought:

'The venerable Kacchāna the Great, is praised by the Master
and honoured by his discerning fellows in the Brahma-life.

The venerable Kacchāna the Great, is capable of expounding to us in detail
the meaning of this pronouncement made in brief
by the Exalted One.'

So let the venerable Kacchāna the Great, go into details
and not think it a troublesome thing."

 

§

 

"Well, your reverences,
do you listen.

Attend carefully
and I will speak."

"We will, your reverence,"
replied those monks to the venerable Kacchāna the Great,
who then said:

"Now as to that pronouncement which the Exalted One made in brief,
without explaining its meaning in detail,
namely:

'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.'

your reverences,
what is not-dhamma and what is Dhamma?

What is not-aim and what is aim?

'Taking Life, your reverences, is not-dhamma;
abstaining from taking life is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of taking Life,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from taking life
reach fullness of culture,
that is the aim.

Taking what is not given, your reverences, is not-dhamma;
abstaining from taking what is not given is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of taking what is not given,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from taking what is not given
reach fullness of culture,
that is the aim.

Wrong conduct in things sexual, your reverences, is not-dhamma;
abstaining from wrong conduct in things sexual is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong conduct in things sexual,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from wrong conduct in things sexual
reach fullness of culture,
that is the aim.

Falsehood, your reverences, is not-dhamma;
abstaining from falsehood is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of falsehood,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from falsehood
reach fullness of culture,
that is the aim.

Spiteful speech, your reverences, is not-dhamma;
abstaining from spiteful speech is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of spiteful speech,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from spiteful speech
reach fullness of culture,
that is the aim.

Bitter speech, your reverences, is not-dhamma;
abstaining from bitter speech is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of bitter speech,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from bitter speech
reach fullness of culture,
that is the aim.

Idle babble, your reverences, is not-dhamma;
abstaining from idle babble is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of idle babble,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from idle babble
reach fullness of culture,
that is the aim.

Coveting, your reverences, is not-dhamma;
abstaining from coveting is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of coveting,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from coveting
reach fullness of culture,
that is the aim.

Harmfulness, your reverences, is not-dhamma;
abstaining from harmfulness is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of harmfulness,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from harmfulness
reach fullness of culture,
that is the aim.

Wrong view, your reverences, 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.

 

§

 

Thus, your reverences,
as to that pronouncement made by the Exalted one in brief,
without explaining its meaning in detail,
namely:

'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.'

such do I understand to be the meaning in detail of what was not explained in detail.

But if ye wish it
ye should approach the Exalted One himself
and question him on this matter,
and according as the Exalted One explains it to you
so do ye bear it in mind.'

'Very good, sir,'
replied those monks to the venerable Kacchāna the Great,
and praised his words,
thanked him
and rose up and went away to see the Exalted One.

 

§

 

On coming to the Exalted One they saluted him
and sat down at one side.

So seated they said:

"The Exalted One, having given us this pronouncement in brief,
without explaining its meaning in detail,
rose from his seat
and entered the residence,
after saying:

'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.'

Now not long after the Exalted One was gone
it occurred to us:

'Now who could expound to us in detail
the meaning of this pronouncement made in brief by the Exalted One?'

Then it occurred to us:

'There is this venerable Kacchāna the Great,
one praised by the Master
and honoured by his discerning fellows in the Brahma-life.

This venerable Kacchāna the Great, is capable of expounding in detail
the meaning of this pronouncement in brief
of the Exalted One.

Suppose we go to see the venerable Kacchāna the Great,
suppose on coming to him we ask the venerable Kacchāna the Great, the meaning of this.

According as he shall expound it to us,
so will we bear it in mind.'

Accordingly we went to see the venerable Kacchāna the Great,
and on coming to him greeted him courteously, and,
after exchange of greetings and reminiscent talk,
sat down at one side.

So seated we said this to the venerable Kacchāna the Great:

'Kacchāna the Great, your reverence, the Exalted One,
after having given us this pronouncement in brief:

"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."

-but without expounding its meaning in detail
rose from his seat
and entered the residence.

Now, your reverence,
to us here it occurred not long after the Exalted One was gone:

'The Exalted One, having given us this pronouncement in brief,
without explaining its meaning in detail,
has risen from his seat
and entered the residence,
after saying:

"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."

Now who could expound to us in detail
the meaning of this pronouncement made in brief
by the Exalted One?'

Then it occurred to us:

'There is this venerable Kacchāna the Great,
one praised by the Master
and honoured by his discerning fellows in the Brahma-life.

This venerable Kacchāna the Great, is capable of expounding in detail
the meaning of this pronouncement in brief
of the Exalted One.

Suppose we go to see the venerable Kacchāna the Great,
suppose on coming to him
we ask the venerable Kacchāna the Great, the meaning of this.

According as he shall expound it to us,
so will we bear it in mind.'

Let the venerable Kacchāna the Great, go into details."

[Then the Venerable Kacchāna the Great, said:]

'Now, your reverences, suppose a man aiming at sound timber,
searching for sound timber,
ranging about in his quest for sound timber,
should neglect the root,
the trunk of a great upstanding tree of sound timber,
and think he must search for sound timber
in the branches and foliage.

This is just what has happened to your reverences.

For, though you had the Master face to face,
you passed by that Exalted One,
and think that I am the one to be questioned in this matter.

Your reverences,
that Exalted One knowing knows
and seeing sees;
he has become the eye,
he has become knowledge,
become Dhamma,
become Brahma;
proclaimer and expounder is he;
dispenser of weal,
giver of the deathless,
master of Dhamma,
the Wayfarer is he.

Surely that was the time for you to approach
and ask the Exalted One the meaning of this.

According as the Exalted One should expound it to you,
so should ye bear it in mind.'

'Surely it is true, your reverence,
that the Exalted One knowing knows
and seeing sees;
he has become the eye,
he has become knowledge,
become Dhamma,
become Brahma;
proclaimer and expounder is he;
dispenser of weal,
giver of the deathless,
master of Dhamma,
the Wayfarer is he.

Moreover that was indeed the time for us to approach
and ask the Exalted One the meaning of this.

According as the Exalted One should expound it to us,
so should we bear it in mind.

Still we thought:

"The venerable Kacchāna the Great, is praised by the Master
aad honoured by his discerning fellows in the Brahma-life.

The venerable Kacchāna the Great, is capable of expounding to us in detail
the meaning of this pronouncement made in brief
by the Exalted One."

So let the venerable Kacchāna the Great, go into details
and not think it a troublesome thing.'

'Well, your reverences,
do you listen.

Attend carefully
and I will speak.'

'We will, your reverence,'
we replied to the venerable Kacchāna the Great,
who then said:

'Now as to that pronouncement which the Exalted One made in brief,
without explaining its meaning in detail,
namely:

"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."

your reverences,
what is not-dhamma
and what is Dhamma?

What is not-aim
and what is aim?

Taking Life, your reverences, is not-dhamma;
abstaining from taking life is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of taking Life,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from taking life
reach fullness of culture,
that is the aim.

Taking what is not given, your reverences, is not-dhamma;
abstaining from taking what is not given is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of taking what is not given,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from taking what is not given
reach fullness of culture,
that is the aim.

Wrong conduct in things sexual, your reverences, is not-dhamma;
abstaining from wrong conduct in things sexual is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong conduct in things sexual,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from wrong conduct in things sexual
reach fullness of culture,
that is the aim.

Falsehood, your reverences, is not-dhamma;
abstaining from falsehood is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of falsehood,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from falsehood
reach fullness of culture,
that is the aim.

Spiteful speech, your reverences, is not-dhamma;
abstaining from spiteful speech is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of spiteful speech,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from spiteful speech
reach fullness of culture,
that is the aim.

Bitter speech, your reverences, is not-dhamma;
abstaining from bitter speech is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of bitter speech,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from bitter speech
reach fullness of culture,
that is the aim.

Idle babble, your reverences, is not-dhamma;
abstaining from idle babble is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of idle babble,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from idle babble
reach fullness of culture,
that is the aim.

Coveting, your reverences, is not-dhamma;
abstaining from coveting is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of coveting,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from coveting
reach fullness of culture,
that is the aim.

Harmfulness, your reverences, is not-dhamma;
abstaining from harmfulness is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of harmfulness,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from harmfulness
reach fullness of culture,
that is the aim.

Wrong view, your reverences, 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.

 

§

 

Thus, your reverences, as to that pronouncement made in brief,
without explaining its meaning in detail,
namely:

"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."

such do I understand to be the meaning in detail of what was not explained in detail.

But if ye wish it
ye should approach the Exalted One himself
and question him on this matter,
and according as the Exalted One explains it to you
so do ye bear it in mind.'"

"Well done, monks!

Well done, monks!

A sage is Kacchāna the Great,
of great wisdom is Kacchāna the Great, monks.

If you had come to me
and asked me the meaning of this,
I should have explained it even so myself,
even as it is explained by Kacchāna the Great:

 

§

 

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?

Taking Life, monks, is not-dhamma;
abstaining from taking life is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of taking Life,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from taking life
reach fullness of culture,
that is the aim.

Taking what is not given, monks, is not-dhamma;
abstaining from taking what is not given is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of taking what is not given,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from taking what is not given
reach fullness of culture,
that is the aim.

Wrong conduct in things sexual, monks, is not-dhamma;
abstaining from wrong conduct in things sexual is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of wrong conduct in things sexual,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from wrong conduct in things sexual
reach fullness of culture,
that is the aim.

Falsehood, monks, is not-dhamma;
abstaining from falsehood is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of falsehood,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from falsehood
reach fullness of culture,
that is the aim.

Spiteful speech, monks, is not-dhamma;
abstaining from spiteful speech is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of spiteful speech,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from spiteful speech
reach fullness of culture,
that is the aim.

Bitter speech, monks, is not-dhamma;
abstaining from bitter speech is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of bitter speech,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from bitter speech
reach fullness of culture,
that is the aim.

Idle babble, monks, is not-dhamma;
abstaining from idle babble is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of idle babble,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from idle babble
reach fullness of culture,
that is the aim.

Coveting, monks, is not-dhamma;
abstaining from coveting is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of coveting,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from coveting
reach fullness of culture,
that is the aim.

Harmfulness, monks, is not-dhamma;
abstaining from harmfulness is Dhamma;
also whatsoever divers evil,
unprofitable states
come to be
because of harmfulness,
that is not-aim;
whereas whatsoever divers good,
profitable states
due to abstaining from harmfulness
reach fullness of culture,
that is the 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.

This is just the meaning of that thing,
and so do ye bear it in mind."


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