Anguttara Nikaya


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Anguttara Nikaya:
Dukanipata

VIII. Nimitta Vaggo

Suttas 76-85

Indications

Translated from the Pali By Michael Olds

 


 

Sutta 76

With Indications

[76][pts] With indications[1], beggars,
are born bad, unskillful things,
not without indications.

It is by letting go at these indications
that bad, unskillful things are prevented.

 

§

 

Sutta 77

With Dependancies

[77][pts] With dependancies[2] beggars,
are born bad, unskillful things,
not without dependancies.

It is by letting go of dependancies
that bad, unskillful things are prevented.

 

§

 

Sutta 78

With Driving

[78][pts] It is with driving[3] beggars,
that bad bad, unskillful things are born,
not without being driven.

It is by letting go of driving
that bad, unskillful things are prevented.

 

§

 

Sutta 79

With Own-Making

[79][pts] With own-making[4] beggars,
are born bad, unskillful things,
not without own-making.

It is by letting go of own-making
that bad, unskillful things are prevented.

 

§

 

Sutta 80

With Percussing

[80][pts] With percussing beggars,
are born bad, unskillful things,
not without percussing.

It is by letting go of percussing
that bad, unskillful things are prevented.

 

§

 

Sutta 81

With Substance

[81][pts][83] With substance[5] beggars,
are born bad, unskillful things,
not without substance.

It is by letting go of substance
that bad, unskillful things are prevented.

 

§

 

Sutta 82

With Sense Experience

[82][pts] With sense experience beggars,
are born bad, unskillful things,
not without sense experience.

It is by letting go of sense experience
that bad, unskillful things are prevented.

 

§

 

Sutta 83

With Perception

[83][pts] With perception beggars,
are born bad, unskillful things,
not without perception.

It is by letting go of perception
that bad, unskillful things are prevented.

 

§

 

Sutta 84

With Consciousness

[84][pts] With consciousness[6] beggars,
are born bad, unskillful things,
not without consciousness.

It is by letting go of consciousness
that bad, unskillful things are prevented.

 

§

 

Sutta 85

Interest in the Own-made

[85][pts] Interest[7] in the own-made, beggars,
not no interest in the own-made,
gives birth to bad, unskillful things.

It is by letting go of interest in the own-made
that those bad, unskillful things are prevented.

 


[1] Nimittā: Woodward: characteristics. Usually: "signs." Mark. Signature.

[2] Nidānā: Woodward: condition. Downbound.

[3] Hetu. See: Glossology: Hetu.

[4] Saŋkhārā: Woodward: "having constituent parts." Other translators would have it say: "With Volitional Complexes" (Rhys Davids'), "With activities," (Hare, Horner), or "With formations" (Bodhi, Nanamoli, Walshe), or "With Fabrications," (Thanissaro). To my ear these all lack the ownership that makes such things a problem. A ship is constructed, fabricated, etc, and breaks apart, is not the self; but unless one is attached by way of ownership, it does not bring pain.

[5] Rūpa: Woodward: objects. This and the following three are kkhandhas. Note that in the PTS version of the Pali, "Sankhara" is #79 and is not in it's "normal" position as the fourth kkhanda. This may be an error, or it may indicate that the rigid grouping-together known as the kkhandhas was a later development. Here "Rupa" indicates "with something that is a 'thing,'" something that has already become something, (as from the pre-existing mother and father substance is given to the child) or possibly in this case by way of bringing, conjuring a thing into some kind of "shape." This can be read either way.

[6] Viññāṇa. Re-knowing-knowing. Still looking for a good word for this which is a consciousness which must stand for the individualized consciousness experienced through the senses of the ordinary person, and the undefined consciousness of the arahant.

[7] Saŋkhatārammaṇā: No "with" here. Always dangerous to get sleepy dealing with these suttas. Patterns are established and nearly always broken at one point or another. I think we are to understand that while the others were nimittas, (signs, indications) this is where those indications themselves begin. So I am suggesting that this group is to be read as: (#76) Bad things are foreshadowed by indications and can be stopped if those indications are recognized and the appropriate action is taken. (#77-84) These are those indications. (#85) This is the place for that appropriate action.. In other words this collection has dimension, is not a linear presentation.

 


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