AN 3.69  Akusalamūla sutta - Root of the Unwholesome

“Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.

“|Bhikkhus, there::::There| are these three roots of the unwholesome. What three? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is a root of the unwholesome, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a root of the unwholesome, and |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]| is a root of the unwholesome.

Yadapi, bhikkhave, lobho tadapi akusalamūlaṁ; yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.

Wheresoever greed arises|, bhikkhus,::::,| that is a root of the unwholesome. When a person |overwhelmed::overcome, overpowered [abhibhūta]| by greed |chooses to act::constructs an action, fabricates, fashions an action [abhisaṅkharoti]| through body, speech, or mind, that too is unwholesome. When such a person, overwhelmed by greed and with a mind obsessed, causes another to suffer through killing, imprisonment, confiscation, |blame::criticism, to scold [garahā]|, or banishment, thinking: ‘I am powerful, might is right,’ that too is unwholesome. Thus, from greed, arising due to greed, originating in greed, and conditioned by greed, numerous |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities come to be.

Yadapi, bhikkhave, doso tadapi akusalamūlaṁ; yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.

Wheresoever aversion arises|, bhikkhus,::::,| that is a root of the unwholesome. When a person overwhelmed by aversion chooses to act through body, speech, or mind, that too is unwholesome. When such a person, overwhelmed by aversion and with a mind obsessed, causes another to suffer through killing, imprisonment, confiscation, blame, or banishment, thinking: ‘I am powerful, might is right,’ that too is unwholesome. Thus, from aversion, arising due to aversion, originating in aversion, and conditioned by aversion, numerous harmful, unwholesome qualities come to be.

Yadapi, bhikkhave, moho tadapi akusalamūlaṁ; yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Evarūpo cāyaṁ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

Wheresoever delusion arises|, bhikkhus,::::,| that is a root of the unwholesome. When a person overwhelmed by delusion chooses to act through body, speech, or mind, that too is unwholesome. When such a person, overwhelmed by delusion and with a mind obsessed, causes another to suffer through killing, imprisonment, confiscation, blame, or banishment, thinking: ‘I am powerful, might is right,’ that too is unwholesome. Thus, from delusion, arising due to delusion, originating in delusion, and conditioned by delusion, numerous harmful, unwholesome qualities come to be. Such a person|, bhikkhus,::::| is said to be one who speaks at the wrong time, one who speaks falsely, one who speaks what is not beneficial, one who speaks what is not in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and one who speaks what is not in accordance with the |Vinaya::code of monastic discipline rules, training [vinaya]|.

Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Tathāhāyaṁ, bhikkhave, puggalo parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; abhūtena vuccamāno na ātappaṁ karoti, tassa nibbeṭhanāya itipetaṁ atacchaṁ itipetaṁ abhūtanti. Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

And why|, bhikkhus,::::| is such a person said to be one who speaks at the wrong time, one who speaks falsely, one who speaks what is not beneficial, one who speaks what is not in accordance with the Dhamma, and one who speaks what is not in accordance with the Vinaya? Because|, bhikkhus,::::| this person causes suffering to another through killing, imprisonment, confiscation, blame, or banishment, thinking: ‘I am powerful, might is right.’ Moreover, when presented with what is in accordance with facts, they reject it and do not acknowledge it; when presented with falsehood, they do not make an effort to address or correct it, failing to acknowledge: ‘This is untrue; this is false.’ Therefore, such a person is called one who speaks at the wrong time, one who speaks falsely, one who speaks what is not beneficial, one who speaks what is not in accordance with the Dhamma, and one who speaks what is not in accordance with the Vinaya.

Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

Such a person|, bhikkhus,::::,| overwhelmed by harmful and unwholesome qualities born of greed and with a mind obsessed, dwells in suffering in the here and now, with distress, sorrow, and regret. And with the breaking up of the body, after death, they can expect a rebirth in a state of misery.

Dosajehi …pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

Such a person|, bhikkhus,::::,| overwhelmed by harmful and unwholesome qualities born of aversion and delusion and with a mind obsessed, dwells in suffering in the here and now, with distress, sorrow, and regret. And with the breaking up of the body, after death, they can expect a rebirth in a state of misery.

Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṁ āpajjati, byasanaṁ āpajjati, anayabyasanaṁ āpajjati; evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā.

Just as a sal tree, an axle-wood tree, or a bamboo tree, ensnared and tightly bound by three |māluvā::a fast-growing, parasitic vine that climbs onto trees. As it grows, it tightens its grip, restricting the host tree’s growth and often strangling it to death. [māluvā]| creepers, succumbs to misfortune, destruction, and utter ruin—so too|, bhikkhus,::::,| a person overwhelmed by harmful and unwholesome qualities born of greed and with a mind obsessed, dwells in suffering in the here and now, with distress, sorrow, and regret. And with the breaking up of the body, after death, they can expect a rebirth in a state of misery.

Dosajehi …pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ. Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. Imāni kho, bhikkhave, tīṇi akusalamūlānīti.

Such a person|, bhikkhus,::::,| overwhelmed by harmful and unwholesome qualities born of aversion and delusion and with a mind obsessed, dwells in suffering in the here and now, with distress, sorrow, and regret. And with the breaking up of the body, after death, they can expect a rebirth in a state of misery. These|, bhikkhus,::::| are the three roots of the unwholesome.

Roots of the Wholesome

Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.

|Bhikkhus, there::::There| are these three roots of the wholesome. What three? |Non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]| is a root of the wholesome, |non-aversion::the absence of aversion, ill will, or hostility; loving-kindness, goodwill, friendliness [adosa]| is a root of the wholesome, and |non-delusion::the absence of illusion, misapprehension, or distorted view; clear comprehension, understanding things as they really are [amoha]| is a root of the wholesome.

Yadapi, bhikkhave, alobho tadapi kusalamūlaṁ; yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.

Wheresoever non-greed arises|, bhikkhus,::::,| that is a root of the wholesome. When a person free from greed chooses to act through body, speech, or mind, that too is wholesome. When such a person, not overwhelmed by greed and with a mind not obsessed, does not cause another to suffer through killing, imprisonment, confiscation, blame, or banishment, thinking: ‘I am powerful, might is right,’ that too is wholesome. Thus, from non-greed, arising due to non-greed, originating in non-greed, and conditioned by non-greed, numerous |wholesome::healthy, beneficial, useful [kusala]| qualities come to be.

Yadapi, bhikkhave, adoso tadapi kusalamūlaṁ; yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.

Wheresoever non-aversion arises|, bhikkhus,::::,| that is a root of the wholesome. When a person free from aversion chooses to act through body, speech, or mind, that too is wholesome. When such a person, not overwhelmed by aversion and with a mind not obsessed, does not cause another to suffer through killing, imprisonment, confiscation, blame, or banishment, thinking: ‘I am powerful, might is right,’ that too is wholesome. Thus, from non-aversion, arising due to non-aversion, originating in non-aversion, and conditioned by non-aversion, numerous wholesome qualities come to be.

Yadapi, bhikkhave, amoho tadapi kusalamūlaṁ; yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Evarūpo cāyaṁ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

Wheresoever non-delusion arises|, bhikkhus,::::,| that is a root of the wholesome. When a person free from delusion chooses to act through body, speech, or mind, that too is wholesome. When such a person, not overwhelmed by delusion and with a mind not obsessed, does not cause another to suffer through killing, imprisonment, confiscation, blame, or banishment, thinking: ‘I am powerful, might is right,’ that too is wholesome. Thus, from non-delusion, arising due to non-delusion, originating in non-delusion, and conditioned by non-delusion, numerous wholesome qualities come to be. Such a person|, bhikkhus,::::| is said to be one who speaks at the right time, one who speaks truthfully, one who speaks beneficially, one who speaks in accordance with the Dhamma, and one who speaks in accordance with the Vinaya.

Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Tathāhāyaṁ, bhikkhave, puggalo na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; abhūtena vuccamāno ātappaṁ karoti tassa nibbeṭhanāya: ‘itipetaṁ atacchaṁ, itipetaṁ abhūtan’ti. Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

And why|, bhikkhus,::::| is such a person said to be one who speaks at the right time, one who speaks truthfully, one who speaks beneficially, one who speaks in accordance with the Dhamma, and one who speaks in accordance with the Vinaya? Because|, bhikkhus,::::| such a person does not cause another to suffer through killing, imprisonment, confiscation, blame, or banishment, thinking: ‘I am powerful, might is right.’ Furthermore, when presented with truth, they acknowledge it and do not reject it; when presented with falsehood, they make an effort to address and correct it, recognizing: ‘This is untrue; this is false.’ Therefore, such a person is called one who speaks at the right time, one who speaks truthfully, one who speaks beneficially, one who speaks in accordance with the Dhamma, and one who speaks in accordance with the Vinaya.

Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati.

For such a person|, bhikkhus,::::,| harmful and unwholesome qualities born of greed are |abandoned::dispelled, eliminated, given up, left behind [pahīna]|, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. In this very life, they dwell happily, free from distress, sorrow, and regret. In this very life, they attain |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|.

Dosajā …pe… parinibbāyati. Mohajā …pe… parinibbāyati. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. Atha puriso āgaccheyya kudālapiṭakaṁ ādāya. So taṁ māluvālataṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. So taṁ māluvālataṁ khaṇḍākhaṇḍikaṁ chindeyya, khaṇḍākhaṇḍikaṁ chetvā phāleyya, phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Evamevaṁ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati.

Harmful and unwholesome qualities born of aversion are abandoned, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. In this very life, they dwell happily, free from distress, sorrow, and regret. In this very life, they attain Nibbāna. Harmful and unwholesome qualities born of delusion are abandoned, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. In this very life, they dwell happily, free from distress, sorrow, and regret. In this very life, they attain Nibbāna.

Dosajā …pe… mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. Diṭṭheva dhamme parinibbāyati.

|Bhikkhus, just::::Just| as a sal tree, an axle-wood tree, or a bamboo tree were ensnared and tightly bound by three māluvā creepers. Then a person comes along with a sharp axe and cuts down the creepers at their base, digs up the roots, and extracts even the tiniest root fibers, down to those as fine as reed fibers. They would cut the creepers into pieces, split the pieces, and reduce them to slivers. Then they would dry the slivers in the wind and sun, burn them in a fire, and collect the ashes. Having done so, they would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. In the same way|, bhikkhus,::::,| for such a person, harmful and unwholesome qualities born of greed are abandoned, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. In this very life, they dwell happily, free from distress, sorrow, and regret. In this very life, they attain Nibbāna.

Imāni kho, bhikkhave, tīṇi kusalamūlānī”ti.

Harmful and unwholesome qualities born of aversion and of delusion are likewise abandoned, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. In this very life, they dwell happily, free from distress, sorrow, and regret. In this very life, they attain Nibbāna.

These|, bhikkhus,::::| are the three roots of the wholesome.