Anguttara Nikya vol 3 A 6.

38 Atta,kr Sutta
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Atta,kr Sutta
The Discourse on the Doer of Ones Own Deeds
[Is there free will?]
(Anguttara Nikaya 6.38/3:337 f)
Translated & annotated by Piya Tan 2004
I would like to record my thanks to Dr Rod Bucknell
1
for his encouragement
and very helpful comments on the Chinese in these translations.
Introduction
1 Free will, responsibility, choice
The Atta,kr Sutta in the Pli Text Society text covers exactly an octavo page (divided up over two
pages) and the English translation here covers just over an A4 page. Despite its being one of the shortest
suttas in the Canon, its statement regarding self-agency and other-agency has important implications in
the nature of free will in Buddhism.
2
The sutta is also translated in the Chinese gamas which follows.
In essence, the two versions are remarkably close, but the differences are also significant. This is not an
easy sutta to translate, and the Chinese translation tries to keep close to the original text which is evident-
ly older than the Pali text (possibly a common ancient source for both). The comparative sutta analysis
is found in section 2. The long section 3 discusses the significance of the sutta in terms of free will.
In modern academic circles, the debate on free will (such as that resulting from Libets findings),
3
it is commonly assumed on all sides that responsibility implies choice (Freeman, 2000:61), which has
led to various unnecessary philosophical problems.
4
In his paper, Responsibility Without Choice,
Anthony Freeman argues for a compatibilist view that distinguishes responsibility from choice. Freeman
gives two case studies to prove his case (here briefly stated):
Case 1. A child runs out in front of a car and is killed. The driver did not choose for the child to run
out and no action he might have taken [short of not driving at all] could have prevented the accident.
Although the direct might feel guilty, he is free from legal guilt.
Case 2. Suppose there is an outbreak of a deadly disease. Without inoculation there is a 90% chance
that a child would die. There is a 1% chance that the treatment itself would prove fatal. A parent chooses
to have her child inoculated but it turns out to be the one-in-a-hundred fatality. Although the mother
blames herself for the childs death, because it was her positive decision to give the fatal injection, no
court would find her legally responsible for the death.
For the case I am making, it is not necessary to claim that these scenarios would always obtain,
only that they might in some cases. Nor is it necessary to claim that there is never a link between
choice and culpability, only that there does not have to be such a link. I believe that my two
examples are sufficient to demonstrate that third-person innocence and first-person guilt are both
1
Roderick S Bucknell is Assoc Professor at the University of Queensland, Brisbane, Australia.
2
For a more detailed study, see Free Will and Buddhism, SD 7.7 (this vol).
3
See Free Will and Buddhism = SD 7.7 (12).
4
For example, hardcore determinists like neuroscientists Colin Blakemore (The Mind Machine, London: BBC,
1988) and philosopher Ted Honderich (How Free Are you? Oxford: OUP, 1993) conclude that since all things are
physically determined, there is no choice and therefore no personal responsibility. On the other hand, defenders of
genuine free will, like philosopher Robert Kane (The Significance of Freewill, NY: OUP, 1996) and High Court
judge David Hodgson (The Mind Matters, Oxford: OUP, 1991), argue to the contrary, claiming that since personal
responsibility underpins our whole system of ethics and law, it cannot be abandoned and that therefore determinism
must be false. In the middle are the compatibilists, who accept the fact of physical determinism but still maintain
that people are responsible for their action (Dan Dennet, Elbow Room, 1984:162).
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possible with or without choice being present. The view that responsibility entail choice, and vice
versa, is thus false.
My second line of attack against the common assumption that choice and responsibility are
mutually entailed concerns the role of the conscious agent in causality. David Hume pointed long
ago [An Enquiry into Human Understanding, 1748] that, even if in nature event B consistently
follows event A on every observed occasion, to say that event A causes event B is to go beyond
observation. It is to make up a human story about the two observable events. In short, causality is
a function of psychology, not of physics. It is our way of interpreting events, not a feature of
events in themselves. In general, however, the world has gone its merry way in blissful ignorance
of David Hume. (Freeman, 2000:63)
2 Agency and causality
The Atta,kar is a short sutta on agency and causality, and is a clear statement on the efficacy of
personal effort. The efficacy of action view (kamma,vda) is that our present condition is partly the result
of our deeds in previous lives. Those who reject this view, that is, the non-efficacy of action (akiriy,-
vda), believe that all deeds, past, present or future, have no effect on the condition of beings. Thus, in
its extreme forms the [akiriy,vd] would say that there is actually no causal connection between what a
living being does and what he is or becomes, in this or in another life (Gomez 1975:81 f).
The teaching on the efficacy of action is mentioned in greater detail in the Soadaa Sutta (D 4.6),
where the Buddha declare himself to be one who teaches karma, who teaches (the efficacy of) action
(kamma,vd kiriy,vd) (D 4.6/1:115). Similarly, in the Aa,titthiya Sutta (S 12.24), Sriputta
declares to the wanderers that the Buddha teaches the efficacy of action (S 12.14/2:33 ff).
A threefold classification of non-action (akiriya) in the Titthyatana S (A 3.61): our present condi-
tion is all due to our past actions; that it is the result of a gods creation; or, that it is by sheer chance (A
3.61.1-4).
5
3 Dhtu
The Atta,kr Sutta (A 6.38) speaks of rambha,dhtu [3b], nikkama,dhtu [6], parakkama,dhtu
[7], thma,dhtu [8], thiti,dhtu [9], and upakkama,dhtu [10]. The common term here is, of course
dhtu, which however, although translated as element, is not used in the usual physical sense. Gethin
helpfully points out
6
a passage in the Vibhaga that throws some light on this point. In its chapter in the
Analysis of the Elements (Dhtu,vibhaga) (ch 3), the Vibhaga discusses the following set of terms:
kma,dhtu the element of sensual desire,
vypda,dhtu the element of ill will,
vihisa,dhtu the element of violence,
nekkhamma,dhtu the element of renunciation,
avypda,dhtu the element of non-ill will, and
avihisa,dhtu the element of non-violence. (Vbh 182/86 f)
The Vibhaga Commentary asserts that the Vibhaga offers two distinct ways of taking each of these
six compounds. Thus, kma,dhtu is either a dhtu connected with kma (kma,paisayutt dhtu),
or the dhtu that is kma (kma yeva dhtu); and there are the same two possibilities for the rest. With
regard to the first usage, dhtu means thought (takka, vitakka, sakappa), and with regard to the
second, dhtu means dharmas or states (dhamm) or a dharma or a state (dhamma). (VbhA 74-76)
Similarly, in the case of kma,dhtu and nekkhamma,dhtu, the two terms kma and nekkhamma
should be differently understood. According to the first usage, kma is desire as active defilement (kile-
sa,kma), and in the second usage, it is the object of that desire (vatthu,kma). Thus, kma,dhtu is either
5
A 3.61.1-4/1:173-175) = SD 6.8 (2004). See also S 3:210; A 1:286 (natthi kammam, natthi kiriyam, natthi
viriyam).
6
2001:192 f.
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a thought connected with desirean element of desireor the totality of dharmasthe elements of
desirethat make up the sense-sphere since these are the objects of that same desire.
7
As regards nekkhamma,dhtu, in the first usage, it means thought connected with nekkhamma
where nekkhamma can be taken either as non-greed or the first dhyana. In the second usage, it means
dharmas that make up nekkhammaor, the elements of renunciationthat is, the totality of skillful
states.
8
Hence, according to the Vibhaga, there are two usages or modes of exposition (kath) here: the
totality (sabba.saghika) and the unmixed (asambhinna).
For by taking the sensual desire element, the ill will and violence elements are taken as well; but
these are shown as two by deriving each from the sense-desire element. This, in the first, place is
the totality [all-inclusive] exposition here. But by leaving out the ill will and violence elements,
all the rest is the sensual desire element; thus, this is the unmixed exposition. (VbhA 75)
In short, dhtu can mean an element (a certain state), in the umixed sense, or the elements of a state,
in the totality sense. In the case of the six terms used in the Atta,kr Sutta, the latter is meant.

gama-Nikaya Comparative Study
4 Chinese gama version
S 459 = T2.117
Taisho Shinshu Daizokyo
CBETA CD ed
[7]459 [0117c]
[02]

r sh w wn y sh . F zh Shwigu Zhsh Jgdyun
Thus | there is | I | hear One time. | Buddha | stay | at Srvast | Jeta Forest | Anthapindadas park.
Thus have I heard At one time the Buddha was staying at Anthapindadas Park in Jetas Forest
near Srvast.
7
Kilesa,kma sandhya kma,paisayutt dhtu kma,dhtu: kma,vitakkasseta nma. Vatthu,kma
sandhya kmo yeva dhtu kma,dhtu, kmvacara,dhammna eta nma (VbhA 74).
8
Nekkhamma vuccati lobh nikkhantatt alobho. Nvaraehi nikkhantatt pahama-j,jhna. Sabbkusalehi
nikkhantatt sabba,kusala. Nekkhamma,paisamyutt dhtu nekkhamma,dhtu, nekkhamma,vitakkasseta
nma, nekkhammam eva dhtu nekkhamma,dhtu, sabbasspi kusalasseta (VbhA 74). It is clear at Vbh 86 that
nekkhamma as sabbe kusal dhamm is restricted to the second usage (Gethin 2001:193 n12). See further Gethin
2001:193 f for the rest of this analysis.
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[03]
9


sh. yu plumn li y F su y Shzn min xing wilo y. y y min zh
At that time | there is | brahmin | come |visit |Buddha|residence|with | world-honoured| face| each other| greet |already | at | one | side | stay
At that time, a brahmin approached the Buddhas residence, and having exchanged greetings with the
World Honoured One, he remained at one side,

:
bi F yn: zhngshng fi z zu. fi t zu.
say | Buddha | word | sentient beings | not | self doing || not | other | doing ||
and said this to the Buddha: Sentient beings have neither self-agency [deed done by oneself] nor other-
agency [deed done by another].
[05]
:
F go plumn. r sh ln zh. w b y xing jin. r jn z li.
Buddha | say | to the brahmin | like | this | say | who | I | not | with (him) |each other | see | you | now | self | come
The Buddha told the brahmin, I have never (before) met a person who has spoken thus. You have
yourself come to tell me that there is neither self-agency [deed done by oneself]


r yn w fi z zu fi t zu
and |say| I | not | self| doing| not| other| doing||
nor other-agency [deed done by another].
[06]
:
plumn yn. yn h Qtn zhngshng wi z zu wi t zu y
The brahmin | said | say | why | Gautama | sentient beings| do | self |doing | do | other | doing | (tag)
10
The brahmin said, Tell me why? Gautama, do sentient beings have self-agency, do they have other-
agency?
[08]
:
F go plumn w jn wn r. su y d w. plumn y y yn h.
Buddha | tell | the brahmin | I | now | ask | you | follow | wish|answer| me | brahmin | in | thought| say| what
The Buddha told the brahmin, Brahmin, now I ask you, answer as you please. What do you think?


yu zhng shng fngbin ji.
|is |sentient beings | initating | realm
Do sentient beings have the element of initiating?
11
9
, Skt bhagavat, Blessed One; sometimes also loka,jyestha, eldest in the world.
10
y, a question tag that could be rendered in English simply as ?
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lng zh zhng shng zh zu fngbin y
cause| all | sentient beings | know | do | initating |(tag)
What causes all sentient beings to know how to initiate (a deed)?
[10]
12

:
plumn yn Qtn yu zhng shng fngbin ji. lng zh zhngshng zh zu fngbin y
The brahmin | say | Gautama| there are |sentient beings| initiating| realm | cause| all | sentient being | know | do | initiating | (tag)
13
The brahmin said, Gautama, you mean that sentient beings have initiative, and that all sentient
beings are able to initiate (a deed)?
[11]
:
F go plumn. ru yu fngbin ji ling zh zhngshng zh yu fngbin zh.
Buddha | tell | the brahmin | if | there is | initiating| realm | cause | all | sentient beings |know |there is | initiating | (unquote).
The Buddha told the brahmin, If there is effort [initiative], then there are doers of effort [ie
initiators] amongst sentient beings


sh z zhng shng z zu sh z t zu.
this | then| sentient beings| self| do | this | then | other| do |
this is self-agency, this is other-agency.
11
usu means skillful means (upaya or upaya,kausalya).
12
[py] jie4, [wg] chieh, [ko] kye, [ja] kai ||| (dhtu), world, realm. (1) Boundary, environment,
realm. For example, the three realms of desire, form and formlessness. (2) World. (3) The essential nature of the
individual existence of things, as for example in the term fajie . Essence, substance, original nature. The aspect
of things as inherent, inborn from previous lifetimes, as opposed to conditioning from the present lifetime. (4) That
which supports or sustains. Principle. (5) Discrimination; that which discriminates this and that, giving order in
place of confusion. (6) Category, class, species; delimitation, division, kind, type. (7) Element. The compositional
elements of human existence, or of perception. (8) The 18 realms , that is the 18 compositional elements of
human existence: the six faculties, the six objects and the six cognitive functions. (9) The compositional elements of
the universe: earth, air, water, fire, wind and consciousness. (10) Seeds. In both Huayan and Consciousness-only
theory, the seeds in the laya-vijna are sometimes called , meaning element or cause.T1579.30.-
478c[Source: Dictionary of Buddhist Terms]. Here, the most likely meaning of is (7) element.
13
y, a tag is applied in a number of ways: (1) Question tag, which conveys a negative or positive orienta-
tion, eg That was good, wasnt it? In spoken Chinese, this can be rendered as ne. (2) Statement tag (at end of
sentence) indicates emphasis, resolution, judgement, eg That was good, that was. (3) Imperative mood (at end of a
narrative sentence), expresses a tone of command, exhortation, prohibition; like final in spoken Chinese. In
English, this tone is expressed by such modal verbs as should, can, must, etc. (4) Reflective caesura (in a cpd
sentence, at the end of 1
st
clause), expresses a tone of reflective caesura (pause for thought) to mark a transition to
the text immediately following. In spoken Chinese, this can be rendered as a. In English, sometimes filler
words like so serve the same function in a sentence. (5) Coordination (within a sentence) shows equivalence
btw subject and predicate, eg, It is good, it is! (similar to 2).
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a

plumn. y y yn h. yu zhngshng nzhji jingji chji zozuji
| brahmin | regarding| think |say| what | are | sentient beings | staying still realm| firmness realm| emerging realm| acting realm.
Brahmin, what do you think? Are there (a) the element of staying still, (b) the element of firmness, (c)
the element of emerging, (d) the element of acting,


lng b zhngshng zh yu zo zu y.
cause|other|sentient beings |know |have |make | do | (question tag)
that let other beings know there is an action?
[15]
:
plumn bi F yu zhngshng nzhji jingji chji zozuji
The brahmin | says | to Buddha| there are | sentient beings| staying still realm| firmness realm| emerging realm| acting realm.
The brahmin said to the Buddha, Sentient beings have the element of staying still, the element of
firmness, the element of emerging, the element of acting.
[17]
:
ling zh zhngshng zh yu zozu F go plumn. ru b nzhji jingji chji
cause |all |sentient beings| know| is | acting || The Buddha |tells | brahmin | if | other | remaining realm| firmness realm| emerging realm |
What causes all beings to know that there is acting? The Buddha told the brahmin, If sentient beings
have the element of staying still, the element of firmness, the element of emerging,


zozuji lng zh zhngshng zh yu zozu zh. sh z zhngshng z zu. sh z t zu
acting realm | cause| all | sentient beings|know| there is| acting | (unquote) | this | then sentient beings| self| do| this| then| other| do
the element of acting, and (this) causes sentient beings to know that there are those who actthis is self-
agency, this is other-agency!
[19]
:
plumn bi F. yu zhngshng z zu. yu t zu. Qtn, sh jin du sh
The brahmin | say | to Buddha|there are|sentient beings| self | do | there are| other | do | Gautama | the world | much | affairs |
The brahmin said to the Buddha, Sentient beings do have self-agency and other-agency. Gautama,
there is much to be done in the world.


jn dng qng c
now | must | take leave ||
I must now take my leave.
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[20]
:
F go plumn. sh jin du sh. y zh sh sh
Buddha | said | to brahmin | the world |much| affair. Suitable | know | this | time |
The Buddha told the brahmin, There is much to be done in the world. Do what you think it is now
the time to do.
14
[21]

sh. b plumn wn F su shu hun x su x cng zu q q.
Then| that| brahmin | heard |Buddha| what| said | happy | rejoiced| from| seat| rose | left.
Then the brahmin, having heard what the Buddha said, was happy and rejoiced. Then, he rose from
his seat and left.
evam
5 Sutta analysis
5.1 COMPARATIVE ANALYSIS. In this short but important sutta, the Buddha makes a clear state-
ment on free will. This sutta should be studied alongside others like the Devadaha Sutta (M 101/2:214-
228) and the Soadaa Sutta (D 4.6/1:115).
15
The Atta,kr Sutta contains a unique set of six phrases
used by the Buddha to show the questioner that we (self and others) are agents of actions, that is we do
things (most things anyway) from our own decision to do so. Possible connections between the six Pali
phrases and the Chinese gama terms (T 2.117 = S 459), and their translations, are give as follows:
16
Chinese gama
17
Atta,kr Sutta Usual Pli tr
the element of: the element of: the element of:
(1) rambha,dhtu [3b]
18
(1)
19
[~ initiating] ~ initiating an action ~ initiative
(2) nikkama,dhtu [6] (4) ~ emerging ~ stepping away ~ endeavour
(3) parakkama,dhtu [7] [ ]
20
~ stepping forward ~ exertion
(4) thma,dhtu [8] (2) ~ staying still ~ standing (still) ~ strength [power]
(5) thiti,dhtu [9]
21
(3) ~ firmness ~ stopping ~ enduring [duration]
(6) upakkama,dhtu [10]
22
(5) [~ acting] ~ approaching ~ undertaking.
14
Yassa dni tvam klam maas ti. This is stock; see: Smaa,phala Sutta (D 2.101/1:85), Mah Pari-
nibbna S (D 16.3.6/2:104) and Kaaka-t,thala S (M 90.17/2:132 f).
15
Free will, see next section for detailed discussion.
16
For a useful comparative study of Attakr S & its Chinese gama counterpart, see Choong 2000:145-149.
17
Topics within [square brackets] have no Pali counterpart here. For the trs in this column, I follow Choong
2000:148.
18
These first three are the stages in the cultivation of effort. The initiative element (rambha,dhtu) is the first
rousing of energy; the persistent element or endeavour (nikkama,dhtu) is the intermediate, where the energy has
overcome laziness; and the exertive element (parakkama,dhtu), the most advanced stage, where the energy is un-
reakable. These three stages are mentioned in Nvaraa Pahna S (A 1.2.8/3:4 = SD 16.3) as the way of overcome-
ing sloth and torpor (thna,middha).
19
normally means skillful means (upaya or upaya,kausalya).
20
Apparently, in S 459 (T 2.117) , that also has the sense of strength, conflates the senses of thma,-
dhtu and parakkama,dhtu.
21
Se dhiti,dhtu.
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CHOONG Mun-keat, in The Fundamental Teachings of Early Buddhism, gives this concordance table,
giving the original placements of the elements (using Choongs translations), and where it is easier to see
their counterparts:
A 6.38 (Atta,kr Sutta) S 459 (Chinese gama)
1. dhtu of initiating 1. dhtu of effort
2. dhtu of stepping away 2. dhtu of staying still
3. dhtu of stepping forward 3. dhtu of firmness
4. dhtu of firmness 4. dhtu of emerging
5. dhtu of standing still 5. dhtu of acting
6. dhtu of stepping toward
Choong makes this concluding note of his comparative study of the Dhtu Samyutta in the Pali and the
gama generally, and of the Atta,kr Sutta and its Chinese gama counterpart specifically, thus:
The comparison of the Dhtu Samyutta and the Jie Xiangying of [the Samyukta gama] has
revealed that dhtu is used to mean various different things in different contexts, including:
set of conditions responsible for initiating the chain of conditioned arising,
natural individual characteristic or ethical quality,
meditative attainment, and
material element.
In general, the common shared meaning component of the term dhtu can be identified as
natural condition. Unshared teachings regarding dhtu are widespread and some of them are
substantial. They are likely to represent later sectarian developments. (2000:149)
Sujato
23
suggests, on the basis of Chinese terminology and dictionaries, the following correspond-
ences (differing from the above):
Chinese gama Atta,kr Sutta Usual Pli tr
the element of the element of the element of
(1) rambha,dhtu [3b] (5) ~ acting ~ approaching ~ undertaking
(3) parakkama,dhtu [7] (3) ~ firmness ~ stopping ~ enduring [duration]
(6) upakkama,dhtu [10] (1) ~ initiating ~ initiating an action ~ initiative.
A significant difference in the two texts is where the Pali sutta has rambha,dhtu (element of initia-
tive) [3b], the Chinese translation has effort, which essentially means an initiative.
24
Another
difficult term here is the polysemous dhtu, that I have here rendered as element, which while having
the sense of a physical state, also bears the connotation of aspect. Joaqun Prez-Remn, on the other
hand, interestingly renders dhtu here as potentiality.
25
The Chinese sequence of the physical actions appears more natural, thus: the element of staying
still , the element of firmness , and the element of emerging . However, the Pali
has upakkama,dhtu (element of approaching) is rendered in the Chinese as the element of
acting. The Chinese version does not have parakkama,dhtu (stepping forward). It is likely that
22
CPD: principle of acting.
23
During the Roots: Sutta Workshop, Buddhist Fellowship Centre, Singapore, 29
th
Oct 2005. This is, for
Singapore, the first comparative workshop on the earliest Buddhist literature, esp the Pali Nikayas and the Chinese
gamas, led by Sujato.
24
I had originally rendered as skillful means, but have followed Rod Bucknells note: . This often
means effort; eg right effort (in 8-fold path) is either or (personal communication). Choong has
here tr it as initiative.
25
J Prez-Remn, Self and Non-self in Early Buddhism. Hague: Mouton Publishers, 1980:54.
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(the element of staying still), where also has the sense of strength, conflates the senses of
thma,dhtu and parakkama,dhtu, where thma (strength) and parakkama (energy) overlap in some
area. We can notice here the difficulty that the translator Gunabhadra
26
or his co-workers faced in trying
to construe the meanings of this set of words.
It should be noted here that rambha,dhtu, nikkama,dhtu and parakkama,dhtu are respectively the
3 phases of effort: the initial phase, intermediate phase (gathering strength through overcoming sloth) and
full intensity phase respectively: this is quoted by the Majjhima Commentary (MA 1:284). The Atta,kar
Sutta here uses these words in a literal sense [3b, 4-6], as part of the Buddhas answer that there is self-
agency. In the (hra) Kya Sutta (S 46.2)
27
and the hra Sutta (S 46.51),
28
the Buddha says that
these three phases of effort are food (hra) for the arising of the unarisen awakening factor of effort
(viriya.sambojjhanga), that is, they conduce to ones spiritual energy in working towards awakening.
29
5.2 INTERNAL ANALYSIS. KN Jayatilleke, in his article, The basis of Buddhist ethics (1971), says
that as a result of an element of initiative (rambha,dhtu),
one can observe beings acting with intiative, and this says the Buddha is what is called the free will
of people [beings] (sattnam atta,kro). He also goes on to say that there is an element of origina-
tion (nikkama,dhtu), an element of endeavour (parakkama,dhtu), an element of strength
(thma,dhtu), an element of perseverance (thiti.dhtu), and an element of volitional effort
(upakkama,dhtu), which makes beings of their own accord act in various ways and that this show-
ed there was such a thing as free will (A3:337 f). (Jayatilleke 1971:54)
Arambha,dhtu (vl rabbha,dhtu = rabbha (ger of rdheti, he accomplishes, achieve, effects) + dhtu
(element, property, condition, source). The Anguttara Commentary glosses dhtu as sabhva, essence
(AA 3:366).
30
Here dhtu
31
is used in the sense of a physical and mental action, as in the 18 elements
(atthrasa dhtuyo), comprising the 6 sense-bases and their respective sense-objects and sense-conscious-
nesses, that is:
Sense-base Sense-object Sense-consciousness
Eye: cakkhu,dhtu rpa,dhtu cakkhu,vina,dhtu
Ear: sota,dhtu sadda,dhtu sota,vina,dhtu
Nose: ghna,dhtu gandha,dhtu ghna,vina,dhtu
Tongue: jivh,dhtu rasa,dhtu jivh,vina,dhtu
Body: kya,dhtu photthabba,dhtu kya,vina,dhtu
Mind: mano,dhtu dhamma,dhtu mano,vina,dhtu
(Vbh 87; Vism 484; Abhs 7.8 = Abhs:SR 183 = Abhs:BRS 287)
The elements are called dhtu because they bear (dhrenti) their own intrinsic natures. The
18 elements are obtained from the 12 bases by dividing the mind base into the 7 elements of
consciousness (see III, 21). In all other respects, the bases and the elements are identical. For a
correlation of the aggregates, bases, and elements with the four ultimate realities, see Table 7.4.
(Abhs:SR 287: Guide to 37)
26
Gunabhadra (314-618) was an important translator of central Indian origin, who traveled to Sri Lanka and
later arrived by sea in China during Liu Song period (420-479) in southern China. While there he did most of
his translation of Mahyna and non-Mahyna texts, incl Srml,dev Sutra and Lankvatra Sutra. He translated
Samyukta gama (T2.1-373) into Chinese in 443 CE.
27
S 46.13/5:66.
28
S 46.51/5:104 = SD 5.15.
29
On parakkama, see Tyana S (S 2.8 = v271). See also S:B 387 n154.
30
See S 5:66 = 104, 105, 107 = (pathama,viriyam, SA 3:141), qu by Vism 4.52/131; MA 1:284, 292, comment-
ed at Vism 4.53/132; A 1:4 (AA 1:48=MA), 3:338 (AA 3:366); UA 233; ItA 2:180; Vism 486 f; ThaA 2:105.
31
See 1 (S 45a.10) n on dhtu.
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This passage from the Kya Sutta (S 46.2) helps throw some light on the six phrase of the Attakr
Sutta:
And what, monks, is the food for the arising of the unarisen awakening-factor of effort
(viriya,sambojjhanga) and for the fulfillment by the development of the arisen enlightenment-
factor of effort?
There are, monks, the element of initiative (rambha,dhtu), the element of endeavour
[persistence] (nikkama,dhtu), the element of exertion (parakkama,dhtu): frequently giving
proper attention to them (S 46.2/5:66)
A similar passage is found in the hra Sutta (S 46.51):
And what, monks, is food for the arising of the unarisen awakening factor of effort
(dhamma,vicaya,sambojjhanga) and for the growth and abundance of the arisen awakening factor
of dharma-discernment?
There are, monks, the element of initiative, the element of exertion and the element of
strength. Frequently giving skillful attention to them: this is food for the arising of the unarisen
awakening factor of effort and for the growth and abundance of the arisen awakening factor of
effort. (S 46.51.10(3)/5:102-107) = SD 5.15 10(3) & 22(3)
The Commentaries explain that the element of initiative (rambha,dhtu) is the initial rousing of
effort; the element of endeavour [persistence] is the intermediate phase of effort, when the effort
becomes stronger; the element of exertion is effort at full intensity, when it becomes insuperable (SA
3:141). These are the three stages of the building up of effort (such as for the overcoming of sloth and
torpor) (MA 1:283 f).
At first glance, the psychological sense of these three phrasesarambha,dhtu, nikkama,dhtu,
parakkama,dhtuas found in the Kya Sutta (S 46.2), do not seem applicable to the Atta,kr Sutta,
where all the six terms are clearly used in the sense of normal physical action. However, when examined
more closely, we will find that the sixfold formula is actually an expansion of the threefold formula of the
Kya Sutta. The Buddha apparently expands on the three phrases of the Kya Sutta and applies them on a
normal physical level of walking, etc. The Buddhas import is quote clear: how can one claim there is
neither self-agency nor other-agency when one must consciously perform simple actions like walking,
standing, moving, etc.
The Atta,kr Sutta should be studied with the Bhmija Sutta (S 12.25), which is repeated in the
Sacetan Sutta (A 4.171), since the passage discusses self-effort and other-effort in greater detail. An
abridgement of the sutta is found in the essay on Free Will and Buddhism (SD 7.7). The three dis-
courses, Cetan Sutta 1-3 (S 12.38-40/2:65-67),
32
closely related to the Atta,kr Sutta, say that karma
and rebirth arises through ones latent tendencies, and not just through intentional acts.

32
See 6abc below.
Anguttara Nikya vol 3 A 6.38 Atta,kr Sutta
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The Discourse on
the Doer of Ones Own Deeds
(A 6.38/3:337 f)
[337]
1 Now a certain brahmin went up to the Blessed One and exchanged greetings with him. When this
courteous and friendly exchange was concluded, he sat down at one side. Sitting thus as one side, the
brahmin said this to the Blessed One:
2 Master Gotama, I say thus, I see thus,
33
[338] that there is no action of ones own [self-agency],
that there is no action done by others [other agency].
34
3a Brahmin, do not say thus, do not see thusfor, I have seen it, I have heard it. How could one
stepping forward, or one stepping back, say thus, There is no action of ones own; there is no
action done by others.?
35
3b (1) What do you think, brahmin? Does the element of initiative (rambha,dhtu) exist?
36
Yes, sir, it does.
4 If there is this element of initiating an action, brahmin, then it is evident then that beings are
making the initiative: this is what beings do themselves [self-agency], this is what is done by others
[other-agency].
37
Yes, sir.
5 (2) What do you think, brahmin? Does the element of stepping away [element of endeavour]
(nikkama,dhtu) exist?...
6 (3) What do you think, brahmin? Does the element of stepping forward [element of exertion]
(parakkama,dhtu) exist?...
7 (4) What do you think, brahmin? Does the element of standing [power, strength] (thma,dhtu)
exist?...
8 (5) What do you think, brahmin? Does the element of stopping [enduring, duration] (thiti,dhtu)
exist?
38
...
9 (6) What do you think, brahmin? Does the element of approaching
39
(upakkama,dhtu) exist?
Yes, sir, it does.
10 Brahmin, if there is this element of approaching, brahmin, then it is evident then that beings are
approaching: this is what beings do themselves [self-agency], this is what is done by others [other-
agency].
Yes, sir.
11 Brahmin, I do not teach such a teaching nor hold such a view [that there is no action of ones
own, that there is no action by others], for I have neither seen nor heard of a situation where one could
oneself step forward or one could oneself step back, and yet say, There is no action of ones own, there is
no action by others.
33
I say thus, I see thus, evam,vdim evam,ditthim; alt tr I am one who hold, thus doctrine, this view.
34
Aha hi bho Gotama evam,vd evam,ditthi natthi atta,kro natthi para,kro ti.
35
Mham brhmana evam,vd evam,ditthi adassam v assosim v katham hi nma sayam abhikkamanto
sayam patikkamanto evam vakkhati natthi atta,kro natthi para,kro ti. This is Makkhali Goslas wrong view, see
Smaa,phala S (D 2.20/1:53 f) & Karota S (S 24.6/3:208 f). Here vakkhati, he will say, is fut of vadati. See
also Bodhi, The Discourse on the Fruits of Recluseship, Kandy: Buddhist Publication Society, 1989:69 f.
36
Arambha,dhtu, vl rabbha,dhtu = rabbha (ger of rdheti, he accomplishes, achieve, effects) + dhtu
(element, property, condition, source). Comy glosses dhtu as sabhva, essence (AA 3:366). See Intro (1) above.
37
Yam kho brahmana rabbha,dhtuy sati rabbha,vanto satt payanti, ayam sattnam atta,kro, ayam
para,kro.
38
Se dhiti,dhtu.
39
CPD: principle of acting.
LivingWordof theBuddhaSD vol 7 no 6 A 6.38 The doer of ones own deeds
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12 Excellent, master Gotama! Excellent, Master Gotama! Just as, venerable sir, if one were to place
upright what had been overturned, or were to reveal what was hidden, or were to show the way to one
who was lost, or were to hold up a lamp in the dark so that those with eyes could see forms, in the same
way, in numerous ways, the Dharma has been made clear by the Blessed Gotama.
I go to the Blessed Gotama for refuge, to the Dharma, and to the community of monks. May the
Blessed Gotama remember me as a layman who has gone for refuge from this day forth for life.
evam
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