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Numbered Discourses 3 34 अङ्गुत्तर 3 34

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Nidānasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

अङ्गुत्तरaṅ·gut·ta·ra निकायni·kā·ya 3।34

Aṅguttara Nikāya 3.34

Numbered Discourses 3.34
2

4। देवदूतवग्गde·va·dū·ta·vag·ga

4. Devadūtavagga

4. Messengers of the Gods
3

निदानसुत्तni·dā·na·sut·ta

Nidānasutta

Sources
4

“तीणिमानि,tī·ṇi·mā·ni भिक्खवे,bhik·kha·ve निदानानिni·dā·nā·ni कम्मानंkam·mā·naṃ समुदयाय।sa·mu·da·yā·ya

“Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.

“Mendicants, there are these three sources that give rise to deeds.
5

कतमानिka·ta·mā·ni तीणि?tī·ṇi

Katamāni tīṇi?

What three?
6

लोभोlo·bho निदानंni·dā·naṃ कम्मानंkam·mā·naṃ समुदयाय,sa·mu·da·yā·ya दोसोdo·so निदानंni·dā·naṃ कम्मानंkam·mā·naṃ समुदयाय,sa·mu·da·yā·ya मोहोmo·ho निदानंni·dā·naṃ कम्मानंkam·mā·naṃ समुदयाय।sa·mu·da·yā·ya

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

Greed, hate, and delusion are sources that give rise to deeds.
7

यं,yaṃ भिक्खवे,bhik·kha·ve लोभपकतंlo·bha·pa·ka·taṃ कम्मंkam·maṃ लोभजंlo·bha·jaṃ लोभनिदानंlo·bha·ni·dā·naṃ लोभसमुदयं,lo·bha·sa·mu·da·yaṃ यत्थस्सyat·thas·sa अत्तभावोat·ta·bhā·vo निब्बत्ततिnib·bat·ta·ti तत्थtat·tha तंtaṃ कम्मंkam·maṃ विपच्चति।vi·pac·ca·ti

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.
8

यत्थyat·tha तंtaṃ कम्मंkam·maṃ विपच्चतिvi·pac·ca·ti तत्थtat·tha तस्सtas·sa कम्मस्सkam·mas·sa विपाकंvi·pā·kaṃ पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti दिट्ठेdiṭ·ṭhe वाvā धम्मेdham·me उपपज्जu·pa·paj·ja वाvā अपरेa·pa·re वाvā परियाये।pa·ri·yā·ye

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.
9

यं,yaṃ भिक्खवे,bhik·kha·ve दोसपकतंdo·sa·pa·ka·taṃ कम्मंkam·maṃ दोसजंdo·sa·jaṃ दोसनिदानंdo·sa·ni·dā·naṃ दोससमुदयं,do·sa·sa·mu·da·yaṃ यत्थस्सyat·thas·sa अत्तभावोat·ta·bhā·vo निब्बत्ततिnib·bat·ta·ti तत्थtat·tha तंtaṃ कम्मंkam·maṃ विपच्चति।vi·pac·ca·ti

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.
10

यत्थyat·tha तंtaṃ कम्मंkam·maṃ विपच्चतिvi·pac·ca·ti तत्थtat·tha तस्सtas·sa कम्मस्सkam·mas·sa विपाकंvi·pā·kaṃ पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti दिट्ठेdiṭ·ṭhe वाvā धम्मेdham·me उपपज्जu·pa·paj·ja वाvā अपरेa·pa·re वाvā परियाये।pa·ri·yā·ye

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.
11

यं,yaṃ भिक्खवे,bhik·kha·ve मोहपकतंmo·ha·pa·ka·taṃ कम्मंkam·maṃ मोहजंmo·ha·jaṃ मोहनिदानंmo·ha·ni·dā·naṃ मोहसमुदयं,mo·ha·sa·mu·da·yaṃ यत्थस्सyat·thas·sa अत्तभावोat·ta·bhā·vo निब्बत्ततिnib·bat·ta·ti तत्थtat·tha तंtaṃ कम्मंkam·maṃ विपच्चति।vi·pac·ca·ti

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.
12

यत्थyat·tha तंtaṃ कम्मंkam·maṃ विपच्चतिvi·pac·ca·ti तत्थtat·tha तस्सtas·sa कम्मस्सkam·mas·sa विपाकंvi·pā·kaṃ पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti दिट्ठेdiṭ·ṭhe वाvā धम्मेdham·me उपपज्जu·pa·paj·ja वाvā अपरेa·pa·re वाvā परियाये।pa·ri·yā·ye

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.
13

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve बीजानिbī·jā·ni अखण्डानिa·khaṇ·ḍā·ni अपूतीनिa·pū·tī·ni अवातातपहतानिa·vā·tā·ta·pa·ha·tā·ni सारादानिsā·rā·dā·ni सुखसयितानिsu·kha·sa·yi·tā·ni सुखेत्तेsu·khet·te सुपरिकम्मकतायsu·pa·ri·kam·ma·ka·tā·ya भूमियाbhū·mi·yā निक्खित्तानि।nik·khit·tā·ni

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,
14

देवोde·vo चca सम्माधारंsam·mā·dhā·raṃ अनुप्पवेच्छेय्य।a·nup·pa·vec·chey·ya

Devo ca sammādhāraṁ anuppaveccheyya.

and the heavens provide plenty of rain.
15

एवस्सुe·vas·su तानि,tā·ni भिक्खवे,bhik·kha·ve बीजानिbī·jā·ni वुद्धिंvud·dhiṃ विरुळ्हिंvi·ru·ḷhiṃ वेपुल्लंve·pul·laṃ आपज्जेय्युं।ā·paj·jey·yuṃ

Evassu tāni, bhikkhave, bījāni vuddhiṁ viruḷhiṁ vepullaṁ āpajjeyyuṁ.

Then those seeds would grow, increase, and mature.
16

एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve यंyaṃ लोभपकतंlo·bha·pa·ka·taṃ कम्मंkam·maṃ लोभजंlo·bha·jaṃ लोभनिदानंlo·bha·ni·dā·naṃ लोभसमुदयं,lo·bha·sa·mu·da·yaṃ यत्थस्सyat·thas·sa अत्तभावोat·ta·bhā·vo निब्बत्ततिnib·bat·ta·ti तत्थtat·tha तंtaṃ कम्मंkam·maṃ विपच्चति।vi·pac·ca·ti

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.
17

यत्थyat·tha तंtaṃ कम्मंkam·maṃ विपच्चतिvi·pac·ca·ti तत्थtat·tha तस्सtas·sa कम्मस्सkam·mas·sa विपाकंvi·pā·kaṃ पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti दिट्ठेdiṭ·ṭhe वाvā धम्मेdham·me उपपज्जu·pa·paj·ja वाvā अपरेa·pa·re वाvā परियाये।pa·ri·yā·ye

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.
18

यंyaṃ दोसपकतंdo·sa·pa·ka·taṃ कम्मंkam·maṃ …पे…pe

Yaṁ dosapakataṁ kammaṁ …pe…

Any deed that emerges from hate …
19

यंyaṃ मोहपकतंmo·ha·pa·ka·taṃ कम्मंkam·maṃ मोहजंmo·ha·jaṃ मोहनिदानंmo·ha·ni·dā·naṃ मोहसमुदयं,mo·ha·sa·mu·da·yaṃ यत्थस्सyat·thas·sa अत्तभावोat·ta·bhā·vo निब्बत्ततिnib·bat·ta·ti तत्थtat·tha तंtaṃ कम्मंkam·maṃ विपच्चति।vi·pac·ca·ti

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.
20

यत्थyat·tha तंtaṃ कम्मंkam·maṃ विपच्चतिvi·pac·ca·ti तत्थtat·tha तस्सtas·sa कम्मस्सkam·mas·sa विपाकंvi·pā·kaṃ पटिसंवेदेति,pa·ṭi·saṃ·ve·de·ti दिट्ठेdiṭ·ṭhe वाvā धम्मेdham·me उपपज्जu·pa·paj·ja वाvā अपरेa·pa·re वाvā परियाये।pa·ri·yā·ye

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.
21

इमानिi·mā·ni खो,kho भिक्खवे,bhik·kha·ve तीणिtī·ṇi निदानानिni·dā·nā·ni कम्मानंkam·mā·naṃ समुदयाय।sa·mu·da·yā·ya

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāya.

These are three sources that give rise to deeds.
22

तीणिमानि,tī·ṇi·mā·ni भिक्खवे,bhik·kha·ve निदानानिni·dā·nā·ni कम्मानंkam·mā·naṃ समुदयाय।sa·mu·da·yā·ya

Tīṇimāni, bhikkhave, nidānāni kammānaṁ samudayāya.

Mendicants, there are these three sources that give rise to deeds.
23

कतमानिka·ta·mā·ni तीणि?tī·ṇi

Katamāni tīṇi?

What three?
24

अलोभोa·lo·bho निदानंni·dā·naṃ कम्मानंkam·mā·naṃ समुदयाय,sa·mu·da·yā·ya अदोसोa·do·so निदानंni·dā·naṃ कम्मानंkam·mā·naṃ समुदयाय,sa·mu·da·yā·ya अमोहोa·mo·ho निदानंni·dā·naṃ कम्मानंkam·mā·naṃ समुदयाय।sa·mu·da·yā·ya

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

Contentment, love, and understanding are sources that give rise to deeds.
25

यं,yaṃ भिक्खवे,bhik·kha·ve अलोभपकतंa·lo·bha·pa·ka·taṃ कम्मंkam·maṃ अलोभजंa·lo·bha·jaṃ अलोभनिदानंa·lo·bha·ni·dā·naṃ अलोभसमुदयं,a·lo·bha·sa·mu·da·yaṃ लोभेlo·bhe विगतेvi·ga·te एवंe·vaṃ तंtaṃ कम्मंkam·maṃ पहीनंpa·hī·naṃ होतिho·ti उच्छिन्नमूलंuc·chin·na·mū·laṃ तालावत्थुकतंtā·lā·vat·thu·ka·taṃ अनभावङ्कतंa·na·bhā·vaṅ·ka·taṃ आयतिंā·ya·tiṃ अनुप्पादधम्मं।a·nup·pā·da·dham·maṃ

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.
26

यं,yaṃ भिक्खवे,bhik·kha·ve अदोसपकतंa·do·sa·pa·ka·taṃ कम्मंkam·maṃ अदोसजंa·do·sa·jaṃ अदोसनिदानंa·do·sa·ni·dā·naṃ अदोससमुदयं,a·do·sa·sa·mu·da·yaṃ दोसेdo·se विगतेvi·ga·te एवंe·vaṃ तंtaṃ कम्मंkam·maṃ पहीनंpa·hī·naṃ होतिho·ti उच्छिन्नमूलंuc·chin·na·mū·laṃ तालावत्थुकतंtā·lā·vat·thu·ka·taṃ अनभावङ्कतंa·na·bhā·vaṅ·ka·taṃ आयतिंā·ya·tiṃ अनुप्पादधम्मं।a·nup·pā·da·dham·maṃ

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.
27

यं,yaṃ भिक्खवे,bhik·kha·ve अमोहपकतंa·mo·ha·pa·ka·taṃ कम्मंkam·maṃ अमोहजंa·mo·ha·jaṃ अमोहनिदानंa·mo·ha·ni·dā·naṃ अमोहसमुदयं,a·mo·ha·sa·mu·da·yaṃ मोहेmo·he विगतेvi·ga·te एवंe·vaṃ तंtaṃ कम्मंkam·maṃ पहीनंpa·hī·naṃ होतिho·ti उच्छिन्नमूलंuc·chin·na·mū·laṃ तालावत्थुकतंtā·lā·vat·thu·ka·taṃ अनभावङ्कतंa·na·bhā·vaṅ·ka·taṃ आयतिंā·ya·tiṃ अनुप्पादधम्मं।a·nup·pā·da·dham·maṃ

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.
28

सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve बीजानिbī·jā·ni अखण्डानिa·khaṇ·ḍā·ni अपूतीनिa·pū·tī·ni अवातातपहतानिa·vā·tā·ta·pa·ha·tā·ni सारादानिsā·rā·dā·ni सुखसयितानि।su·kha·sa·yi·tā·ni

Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni.

Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept.
29

तानिtā·ni पुरिसोpu·ri·so अग्गिनाag·gi·nā डहेय्य।ḍa·hey·ya

Tāni puriso agginā ḍaheyya.

But someone would burn them with fire,
30

अग्गिनाag·gi·nā डहित्वाḍa·hit·vā मसिंma·siṃ करेय्य।ka·rey·ya

Agginā ḍahitvā masiṁ kareyya.

reduce them to ashes,
31

मसिंma·siṃ करित्वाka·rit·vā महावातेma·hā·vā·te वाvā ओफुणेय्यo·phu·ṇey·ya नदियाna·di·yā वाvā सीघसोतायsī·gha·so·tā·ya पवाहेय्य।pa·vā·hey·ya

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.
32

एवस्सुe·vas·su तानि,tā·ni भिक्खवे,bhik·kha·ve बीजानिbī·jā·ni उच्छिन्नमूलानिuc·chin·na·mū·lā·ni तालावत्थुकतानिtā·lā·vat·thu·ka·tā·ni अनभावङ्कतानिa·na·bhā·vaṅ·ka·tā·ni आयतिंā·ya·tiṃ अनुप्पादधम्मानि।a·nup·pā·da·dham·mā·ni

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.
33

एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve यंyaṃ अलोभपकतंa·lo·bha·pa·ka·taṃ कम्मंkam·maṃ अलोभजंa·lo·bha·jaṃ अलोभनिदानंa·lo·bha·ni·dā·naṃ अलोभसमुदयं,a·lo·bha·sa·mu·da·yaṃ लोभेlo·bhe विगतेvi·ga·te एवंe·vaṃ तंtaṃ कम्मंkam·maṃ पहीनंpa·hī·naṃ होतिho·ti उच्छिन्नमूलंuc·chin·na·mū·laṃ तालावत्थुकतंtā·lā·vat·thu·ka·taṃ अनभावङ्कतंa·na·bhā·vaṅ·ka·taṃ आयतिंā·ya·tiṃ अनुप्पादधम्मं।a·nup·pā·da·dham·maṃ

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.
34

यंyaṃ अदोसपकतंa·do·sa·pa·ka·taṃ कम्मंkam·maṃ …पे…pe

Yaṁ adosapakataṁ kammaṁ …pe…

Any deed that emerges from love …
35

यंyaṃ अमोहपकतंa·mo·ha·pa·ka·taṃ कम्मंkam·maṃ अमोहजंa·mo·ha·jaṃ अमोहनिदानंa·mo·ha·ni·dā·naṃ अमोहसमुदयं,a·mo·ha·sa·mu·da·yaṃ मोहेmo·he विगतेvi·ga·te एवंe·vaṃ तंtaṃ कम्मंkam·maṃ पहीनंpa·hī·naṃ होतिho·ti …पे…pe

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.
36

आयतिंā·ya·tiṃ अनुप्पादधम्मं।a·nup·pā·da·dham·maṃ

āyatiṁ anuppādadhammaṁ.

It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
37

इमानिi·mā·ni खो,kho भिक्खवे,bhik·kha·ve तीणिtī·ṇi निदानानिni·dā·nā·ni कम्मानंkam·mā·naṃ समुदयायाति।sa·mu·da·yā·yā·ti

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṁ samudayāyāti.

These are three sources that give rise to deeds.
38

लोभजंlo·bha·jaṃ दोसजञ्चेव,do·sa·jañ·ce·va

Lobhajaṁ dosajañceva,

When an ignorant person acts
39

मोहजञ्चापविद्दसु;mo·ha·jañ·cā·pa·vid·da·su

mohajañcāpaviddasu;

out of greed, hate, or delusion,
40

यंyaṃ तेनte·na पकतंpa·ka·taṃ कम्मं,kam·maṃ

Yaṁ tena pakataṁ kammaṁ,

any deeds they have done,
41

अप्पंap·paṃ वाvā यदिya·di वाvā बहुं;ba·huṃ

appaṁ vā yadi vā bahuṁ;

a little or a lot,
42

इधेवi·dhe·va तंtaṃ वेदनियं,ve·da·ni·yaṃ

Idheva taṁ vedaniyaṁ,

are to be experienced right here,
43

वत्थुvat·thu अञ्ञंañ·ñaṃ नna विज्जति।vij·ja·ti

vatthu aññaṁ na vijjati.

not in any other place.
44

तस्माtas·mā लोभञ्चlo·bhañ·ca दोसञ्च,do·sañ·ca

Tasmā lobhañca dosañca,

So a wise person,
45

मोहजञ्चापिmo·ha·jañ·cā·pi विद्दसु;vid·da·su

mohajañcāpi viddasu;

a mendicant arousing knowledge
46

विज्जंvij·jaṃ उप्पादयंup·pā·da·yaṃ भिक्खु,bhik·khu

Vijjaṁ uppādayaṁ bhikkhu,

of the outcome of greed, hate, and delusion,
47

सब्बाsab·bā दुग्गतियोdug·ga·ti·yo जहे”ति।ja·he

sabbā duggatiyo jahe”ti.

would abandon all bad destinies.”
48

चतुत्थं।ca·tut·thaṃ

Catutthaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.