11. Das Kapitel über das Erwachen

Quellen (2)

„Mönche und Nonnen, es gibt drei Quellen, aus denen Taten hervorgehen. Welche drei?

Man sehnt sich nach Dingen, die Sehnen und Begehren in der Vergangenheit, Zukunft oder Gegenwart erregen. Und wie kommt es, dass man sich nach Dingen sehnt, die Sehnen und Begehren in der Vergangenheit, Zukunft oder Gegenwart erregen? Im Herzen denkt man über Dinge nach, die Sehnen und Begehren in der Vergangenheit, Zukunft oder Gegenwart erregen, und erwägt sie. Wenn man das tut, entsteht Sehnen, und man hängt sich an diese Dinge. Diese Wollust im Herzen nenne ich eine Fessel. So kommt es, dass man sich nach Dingen sehnt, die Sehnen und Begehren in der Vergangenheit, Zukunft oder Gegenwart erregen. Das sind drei Quellen, aus denen Taten hervorgehen.

Es gibt drei Quellen, aus denen Taten hervorgehen. Welche drei? Man sehnt sich nicht nach Dingen, die Sehnen und Begehren in der Vergangenheit, Zukunft oder Gegenwart erregen. Und wie kommt es, dass man sich nicht nach Dingen sehnt, die Sehnen und Begehren in der Vergangenheit, Zukunft oder Gegenwart erregen? Man versteht das künftige Ergebnis der Dinge, die Sehnen und Begehren in der Vergangenheit, Zukunft oder Gegenwart erregen. Wenn man das versteht, wird man ernüchtert, die Leidenschaft im Herzen schwindet und man sieht es mit durchdringender Weisheit. So kommt es, dass man sich nicht nach Dingen sehnt, die Sehnen und Begehren in der Vergangenheit, Zukunft oder Gegenwart erregen. Das sind drei Quellen, aus denen Taten hervorgehen.“

Sources (2nd)

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

Desire comes up for things that stimulate desire and greed in the past, future, or present. And how does desire come up for things that stimulate desire and greed in the past, future, or present? In your heart you think about and consider things that stimulate desire and greed in the past, future, or present. When you do this, desire comes up, and you get attached to those things. This lust in the heart is what I call a fetter. That’s how desire comes up for things that stimulate desire and greed in the past, future, or present. These are three sources that give rise to deeds.

There are these three sources that give rise to deeds. What three? Desire doesn’t come up for things that stimulate desire and greed in the past, future, or present. And how does desire not come up for things that stimulate desire and greed in the past, future, or present? You understand the future result of things that stimulate desire and greed in the past, future, or present. When you know this, you grow disillusioned, your heart becomes dispassionate, and you see it with penetrating wisdom. That’s how desire doesn’t come up for things that stimulate desire and greed in the past, future, or present. These are three sources that give rise to deeds.”

Dutiyanidānasutta

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi?

Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṁyutto hoti. Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. Evaṁ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa anāgate chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṁyutto hoti. Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. Evaṁ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṁyutto hoti. Etamahaṁ, bhikkhave, saṁyojanaṁ vadāmi yo cetaso sārāgo. Evaṁ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.

Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Atītānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti. Āyatiṁ vipākaṁ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṁ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Anāgatānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti. Āyatiṁ vipākaṁ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṁ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Paccuppannānaṁ, bhikkhave, chandarāgaṭṭhāniyānaṁ dhammānaṁ āyatiṁ vipākaṁ pajānāti, āyatiṁ vipākaṁ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṁ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyā”ti.

Dasamaṁ.

Sambodhavaggo paṭhamo.

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