Nidānasutta

Aṅguttara Nikāya 3.34

Numbered Discourses 3.34

4. Devadūtavagga

4. Messengers of the Gods

Nidānasutta

Sources

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.

“Mendicants, there are these three sources that give rise to deeds.

Katamāni tīṇi?

What three?

Lobho nidānaṁ kammānaṁ samudayāya, doso nidānaṁ kammānaṁ samudayāya, moho nidānaṁ kammānaṁ samudayāya.

Greed, hate, and delusion are sources that give rise to deeds.

Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Yaṁ, bhikkhave, dosapakataṁ kammaṁ dosajaṁ dosanidānaṁ dosasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new incarnation is born.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Yaṁ, bhikkhave, mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni.

Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field,

Devo ca sammādhāraṁ anuppaveccheyya.

and the heavens provide plenty of rain.

Evassu tāni, bhikkhave, bījāni vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyuṁ.

Then those seeds would grow, increase, and mature.

Evamevaṁ kho, bhikkhave, yaṁ lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Yaṁ dosapakataṁ kammaṁ …pe…

Any deed that emerges from hate …

yaṁ mohapakataṁ kammaṁ mohajaṁ mohanidānaṁ mohasamudayaṁ, yatthassa attabhāvo nibbattati tattha taṁ kammaṁ vipaccati.

Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born.

Yattha taṁ kammaṁ vipaccati tattha tassa kammassa vipākaṁ paṭisaṁvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.

These are three sources that give rise to deeds.

Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.

Mendicants, there are these three sources that give rise to deeds.

Katamāni tīṇi?

What three?

Alobho nidānaṁ kammānaṁ samudayāya, adoso nidānaṁ kammānaṁ samudayāya, amoho nidānaṁ kammānaṁ samudayāya.

Contentment, love, and understanding are sources that give rise to deeds.

Yaṁ, bhikkhave, alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Yaṁ, bhikkhave, adosapakataṁ kammaṁ adosajaṁ adosanidānaṁ adosasamudayaṁ, dose vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Yaṁ, bhikkhave, amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni.

Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.

Tāni puriso agginā ḍaheyya.

But someone would burn them with fire,

Agginā ḍahitvā masiṁ kareyya.

reduce them to ashes,

Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya.

and whisk away the ashes in a strong wind, or glide them down a swift stream.

Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṁ anuppādadhammāni.

Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Evamevaṁ kho, bhikkhave, yaṁ alobhapakataṁ kammaṁ alobhajaṁ alobhanidānaṁ alobhasamudayaṁ, lobhe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ.

In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Yaṁ adosapakataṁ kammaṁ …pe…

Any deed that emerges from love …

yaṁ amohapakataṁ kammaṁ amohajaṁ amohanidānaṁ amohasamudayaṁ, mohe vigate evaṁ taṁ kammaṁ pahīnaṁ hoti …pe…

Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with.

āyatiṁ anuppādadhammaṁ.

It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyāti.

These are three sources that give rise to deeds.

Lobhajaṁ dosajañceva,

When an ignorant person acts

mohajañcāpaviddasu;

out of greed, hate, or delusion,

Yaṁ tena pakataṁ kammaṁ,

any deeds they have done,

appaṁ vā yadi vā bahuṁ;

a little or a lot,

Idheva taṁ vedaniyaṁ,

are to be experienced right here,

vatthu aññaṁ na vijjati.

not in any other place.

Tasmā lobhañca dosañca,

So a wise person,

mohajañcāpi viddasu;

a mendicant arousing knowledge

Vijjaṁ uppādayaṁ bhikkhu,

of the outcome of greed, hate, and delusion,

sabbā duggatiyo jahe”ti.

would abandon all bad destinies.”

Catutthaṁ.