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 173

Tatiya Adhamma Suttaɱ

Dhamma and Not-dhamma (f)

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

Copyright The Pali Text Society
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[ ]

[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.

 

§

 

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.

 

§

 

"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.'

This is what was said,
and what was said was said because of this.


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