Aṇguttara 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 Suttaṃ

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.