“Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ.
“Bhikkhus, there are these three unwholesome roots. 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]|, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|.
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.
Greed is a root of the unwholesome. When a person overcome by greed chooses to act through body, speech, or mind, that too is unwholesome. When such a person causes another to suffer through killing or binding, confiscation or |blame::criticism, to scold [garahā]|, banishing or various forms of oppression with the mindset of power and dominance, that too is unwholesome. Thus, from greed, arising due to greed, originating in greed, and conditioned by greed, many |harmful::injurious, destructive, bad, or evil [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| qualities come into being.
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.
Aversion is a root of the unwholesome. When a person overcome by aversion chooses to act through body, speech, or mind, that too is unwholesome. When such a person causes another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is unwholesome. And so these many bad, unwholesome things are produced in them, born, sourced, originated, and conditioned by aversion. Thus, from aversion, arising due to aversion, originating in aversion, and conditioned by aversion, many harmful, unwholesome qualities come into being.
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.
Delusion is a root of the unwholesome. When a person overcome by delusion chooses to act through body, speech, or mind, that too is unwholesome. When a such a person causes another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is unwholesome. Thus, from delusion, arising due to delusion, originating in delusion, and conditioned by delusion, many harmful, unwholesome qualities come into being. Such a person, bhikkhus, is also referred to as one who speaks at the wrong time, speaks falsely, speaks what is not beneficial, speaks against the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and speaks against |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 referred to as one who speaks at the wrong time, speaks falsely, speaks what is not beneficial, speaks against the Dhamma, and speaks against the Vinaya? Because, bhikkhus, this person causes suffering to another through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance. 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, speaks falsely, speaks what is not beneficial, speaks against the Dhamma, and speaks against 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 and consumed by harmful and unwholesome qualities born of greed, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup 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. 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.
Such a person, bhikkhus, overwhelmed and consumed by harmful and unwholesome qualities born of aversion ... and delusion, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup of the body, after death, they can expect a rebirth in a state of misery. Bhikkhus, 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, such a person, overwhelmed and consumed by harmful and unwholesome qualities born of greed, aversion, and delusion, experiences suffering in the here and now, living with distress, sorrow, and regret. And with the breakup 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.
These are the three unwholesome roots.
Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ.
There are these three wholesome roots. What three? |Non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]|, |non-aversion::the absence of aversion, ill will, or hostility; loving-kindness, goodwill, friendliness [adosa]|, and |non-delusion::the absence of illusion, misapprehension, or distorted view; clear comprehension, understanding things as they really are [amoha]|.
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.
Bhikkhus, non-greed 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 overcome by greed, does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is wholesome. Thus, from non-greed, arising due to non-greed, originating in non-greed, and conditioned by non-greed, many |wholesome::healthy, beneficial, useful [kusala]| qualities come into being.
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.
Bhikkhus, non-aversion 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 overcome by aversion, does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is wholesome. Thus, from non-aversion, arising due to non-aversion, originating in non-aversion, and conditioned by non-aversion, many wholesome qualities come into being.
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.
Bhikkhus, non-delusion is a root of the wholesome. When a person endowed with non-delusion chooses to act through body, speech, or mind, that too is wholesome. When such a person, with a mind not overcome by delusion, doesn’t cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance, that too is wholesome. Thus, from non-delusion, arising due to non-delusion, originating in non-delusion, and conditioned by non-delusion, many wholesome qualities come into being. Such a person, bhikkhus, is referred to as one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and 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 referred to as one who speaks at the right time, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and speaks in accordance with the Vinaya? Because, bhikkhus, such a person does not cause another to suffer through killing or binding, confiscation or blame, banishing or various forms of oppression with the mindset of power and dominance. 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, speaks truthfully, speaks beneficially, speaks in line with the Dhamma, and 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.
Bhikkhus, for such a person, harmful and unwholesome qualities born of greed are abandoned, cut off at the root, made like a palm stump, obliterated, and 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… 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 ... and of delusion are likewise abandoned, cut off at the root, made like a palm stump, obliterated, and 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. Bhikkhus, it is as if 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, obliterated, and 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.
Harmful and unwholesome qualities born of aversion and of delusion are likewise abandoned, cut off at the root, made like a palm stump, obliterated, and 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.
These, bhikkhus, are the three wholesome roots.