Sace, bhikkhave, añña·titthiyā paribbājakā evaṃ puccheyyuṃ: ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho: ime kho, āvuso, tayo dhammā. Imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇa’nti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ añña·titthiyānaṃ paribbājakānaṃ kinti byākareyyāthā ti?

O monks, wandering ascetics of other sects might question you thus: ’Friends, there are these three qualities: lust, hatred, and delusion. Now, friends, what is the distinction between these three qualities, what are their disparity and their difference?’ If questioned thus, monks, how would you answer those wandering ascetics of other sects?

– Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī ti.

– For us, Lord, the teachings are rooted in the Blessed One and have the Blessed One as guide and resort. It would be good, Lord, if the Blessed One himself would clarify the meaning of this statement. Having listened to the Blessed One, the monks will keep it in mind.

– Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī ti.

– Listen then, monks, pay careful attention. I will speak.

– Evaṃ, bhante ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

– Yes, Lord, the monks replied. The Blessed One said this:

Sace, bhikkhave, añña·titthiyā paribbājakā evaṃ puccheyyuṃ: ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho: ime kho, āvuso, tayo dhammā; imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇa’nti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ añña·titthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha: ‘rāgo kho, āvuso, appasāvajjo dandha·virāgī, doso mahāsāvajjo khippa·virāgī, moho mahāsāvajjo dandha·virāgī’ ti.

If those wandering ascetics of other sects should question you thus: 'Friends, there are these three qualities: lust, hatred, and delusion. Now, friends, what is the distinction between these three qualities, what are their disparity and their difference?’ If questioned thus, monks, you should answer them thus: ’Lust is less blamable but hard to remove. Hatred is more blamable but easier to remove. Delusion is very blamable and hard to remove.’

Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyo·bhāvāya vepullāya saṃvattatī’ti? ‘Subha·nimittantissa vacanīyaṃ. Tassa subha·nimittaṃ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyo·bhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyo·bhāvāya vepullāya saṃvattatī’ ti.

If they ask: ’Now, friends, what is the cause and reason for the arising of unarisen lust, and for the increase and strengthening of arisen lust?’ you should reply: ’A beautiful object: for one who attends improperly to a beautiful object, unarisen lust will arise and arisen lust will increase and become strong.’ This, friends, is the cause and reason for the arising of unarisen lust, and for the increase and strengthening of arisen lust.

Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyo·bhāvāya vepullāya saṃvattatī’ti? ‘Paṭigha·nimittaṃ tissa vacanīyaṃ. Tassa paṭigha·nimittaṃ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyo·bhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyo·bhāvāya vepullāya saṃvattatī’ ti.

If they ask: ’And what, friends, is the cause and reason for the arising of unarisen hatred, and for the increase and strengthening of arisen hatred?’ you should reply: ’A repulsive object: for one who attends improperly to a repulsive object, unarisen hatred will arise and arisen hatred will increase and become strong.’ This, friends, is the cause and reason for the arising of unarisen hatred, and for the increase and strengthening of arisen hatred.

Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyo·bhāvāya vepullāya saṃvattatī’ti? ‘Ayoniso manasikāro tissa vacanīyaṃ. Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyo·bhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyo·bhāvāya vepullāya saṃvattatī’ ti.

If they ask: ’And what, friends, is the cause and reason for the arising of unarisen delusion, and for the increase and strengthening of arisen delusion?’ you should reply: ’Improper attention: for one who attends improperly to things, unarisen delusion will arise and arisen delusion will increase and become strong.’ This, friends, is the cause and reason for the arising of unarisen delusion, and for the increase and strengthening of arisen delusion.

Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? ‘Asubha·nimittantissa vacanīyaṃ. Tassa asubha·nimittaṃ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ ti.

If they ask: ’But what, friends, is the cause and reason for the non-arising of unarisen lust, and for the abandoning of arisen lust?’ you should reply: ’A foul object: for one who attends properly to a foul object, unarisen lust will not arise and arisen lust will be abandoned.’ This, friends, is the cause and reason for the non-arising of unarisen lust, and for the abandoning of arisen lust.

Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? ‘Mettā cetovimuttī tissa vacanīyaṃ. Tassa mettaṃ ceto·vimuttiṃ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ ti.

If they ask: ’And what, friends, is the cause and reason for the non-arising of unarisen hatred, and for the abandoning of arisen hatred?’ you should reply: ’The liberation of the mind by loving kindness: for one who attends properly to the liberation of the mind by loving kindness, unarisen hatred will not arise and arisen hatred will be abandoned.’ This, friends, is the cause and reason for the non-arising of unarisen hatred, and for the abandoning of arisen hatred.

Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? ‘Yoniso·manasikāro tissa vacanīyaṃ. Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’ ti.

If they ask: ’And what, friends, is the cause and reason for the non-arising of unarisen delusion, and for the abandoning of arisen delusion?’ you should reply: ’Proper attention: for one who attends properly to things, unarisen delusion will not arise and arisen delusion will be abandoned.’ This, friends, is the cause and reason for the non-arising of unarisen delusion, and for the abandoning of arisen delusion.