Devadahasutta

Majjhima Nikāya 101

Middle Discourses 101

Devadahasutta

At Devadaha

Evaṁ me sutaṁ—

So I have heard.

ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo.

At one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha.

Tatra kho bhagavā bhikkhū āmantesi:

There the Buddha addressed the mendicants,

“bhikkhavo”ti.

“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” they replied.

Bhagavā etadavoca:

The Buddha said this:

“santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

“Mendicants, there are some ascetics and brahmins who have this doctrine and view:

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.

‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti.

With no future consequence, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.’

Evaṁvādino, bhikkhave, nigaṇṭhā.

Such is the doctrine of the Jain ascetics.

Evaṁvādāhaṁ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṁ vadāmi:

I’ve gone up to the Jain ascetics who say this and said,

‘saccaṁ kira tumhe, āvuso nigaṇṭhā, evaṁvādino evaṁdiṭṭhino—

‘Is it really true that this is the venerables’ view?’

yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?

Te ca me, bhikkhave, nigaṇṭhā evaṁ puṭṭhā ‘āmā’ti paṭijānanti.

They admitted that it is.

Tyāhaṁ evaṁ vadāmi:

I said to them,

‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—

‘But reverends, do you know

ahuvamheva mayaṁ pubbe, na nāhuvamhā’ti?

for sure that you existed in the past, and it is not the case that you did not exist?’

‘No hidaṁ, āvuso’.

‘No we don’t, reverend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—

‘But reverends, do you know

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhā’ti?

for sure that you did bad deeds in the past?’

‘No hidaṁ, āvuso’.

‘No we don’t, reverend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—

‘But reverends, do you know

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti?

that you did bad deeds of this type or that?’

‘No hidaṁ, āvuso’.

‘No we don’t, reverend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—

‘But reverends, do you know

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?

that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’

‘No hidaṁ, āvuso’.

‘No we don’t, reverend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—

‘But reverends, do you know

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti?

about giving up unskillful qualities in this very life and embracing skillful qualities?’

‘No hidaṁ, āvuso’.

‘No we don’t, reverend.’

‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—

‘So it seems that you don’t know any of these things.

ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;

evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:

In that case, it’s not appropriate for the Jain venerables to declare this.

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.

Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha—

Now, supposing you did know these things.

ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;

evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya:

In that case, it would be appropriate for the Jain venerables to declare this.

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.

Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena;

Suppose a man was struck by an arrow thickly smeared with poison,

so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.

causing painful feelings, sharp and severe.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.

Their friends and colleagues, relatives and kin would get a surgeon to treat them.

Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya;

The surgeon would cut open the wound with a scalpel,

so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.

causing painful feelings, sharp and severe.

Tassa so bhisakko sallakatto esaniyā sallaṁ eseyya;

They’d probe for the arrow,

so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya.

causing painful feelings, sharp and severe.

Tassa so bhisakko sallakatto sallaṁ abbuheyya;

They’d extract the arrow,

so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.

causing painful feelings, sharp and severe.

Tassa so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odaheyya;

They’d apply cauterizing medicine to the wound,

so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.

causing painful feelings, sharp and severe.

So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṁvasī yena kāmaṅgamo.

After some time that wound would be healed and the skin regrown. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted.

Tassa evamassa:

They’d think,

“ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena.

“Earlier I was struck by an arrow thickly smeared with poison,

Sohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.

causing painful feelings, sharp and severe.

Tassa me mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapesuṁ.

My friends and colleagues, relatives and kin got a surgeon to treat me.

Tassa me so bhisakko sallakatto satthena vaṇamukhaṁ parikanti;

At each step, the treatment was painful.

sohaṁ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.

Tassa me so bhisakko sallakatto esaniyā sallaṁ esi;

so ahaṁ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṁ.

Tassa me so bhisakko sallakatto sallaṁ abbuhi;

sohaṁ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.

Tassa me so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odahi;

sohaṁ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.

Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṁvasī yena kāmaṅgamo”ti.

But these days that wound is healed and the skin regrown. I’m healthy, happy, autonomous, my own master, able to go where I want.”

Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha—

In the same way, reverends, if you knew about these things,

ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;

evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya:

it would be appropriate for the Jain venerables to declare this.

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.

Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha—

But since you don’t know any of these things,

ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;

tasmā āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:

it’s not appropriate for the Jain venerables to declare this.’

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti.

Evaṁ vutte, bhikkhave, te nigaṇṭhā maṁ etadavocuṁ:

When I said this, those Jain ascetics said to me,

‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti.

‘Reverend, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus:

“Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.

“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”

So evamāha:

He says:

“atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha,

“O reverend Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities.

yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpakammassa akaraṇaṁ.

And when in the present you are restrained in body, speech, and mind, you’re not doing any bad deeds for the future.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.

With no future consequence, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.”

Tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā’ti.

We endorse and accept this, and we are satisfied with it.’

Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ:

When they said this, I said to them,

‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā.

‘These five things can be seen to turn out in two different ways in this very life.

Katame pañca?

What five?

Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—

Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation.

ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā.

These are the five things that can be seen to turn out in two different ways in this very life.

Tatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti.

In this case, what faith in your teacher do you have when it comes to the past? What endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?’

Evaṁvādī kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.

When I said this, I did not see any legitimate defense of their doctrine from the Jains.

Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi:

Furthermore, I said to those Jain ascetics,

‘taṁ kiṁ maññatha, āvuso nigaṇṭhā.

‘What do you think, reverends?

Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;

At a time of intense exertion and striving do you suffer painful, sharp, severe, acute feelings due to exertion?

yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?

Whereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to exertion?’

‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma;

‘Reverend Gotama, at a time of intense exertion we suffer painful, sharp feelings due to exertion,

yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.

not without intense exertion.’

‘Iti kira, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;

‘So it seems that only at a time of intense exertion do you suffer painful, sharp feelings due to exertion,

yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha.

not without intense exertion.

Evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:

In that case, it’s not appropriate for the Jain venerables to declare:

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.

“Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …”

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.

Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;

If at a time of intense exertion you did not suffer painful, sharp feelings due to exertion,

yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;

and if without intense exertion you did experience such feelings,

evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya:

it would be appropriate for the Jain venerables to declare this.

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.

Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;

But since this is not the case,

yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;

te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha:

aren’t you experiencing painful, sharp feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply:

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.

“Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti.

Evaṁvādīpi kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.

When I said this, I did not see any legitimate defense of their doctrine from the Jains.

Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi:

Furthermore, I said to those Jain ascetics,

‘taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti labbhametan’ti?

‘What do you think, reverends? If a deed is to be experienced in this life, can exertion make it be experienced in lives to come?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti labbhametan’ti?

‘But if a deed is to be experienced in lives to come, can exertion make it be experienced in this life?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti?

‘What do you think, reverends? If a deed is to be experienced as pleasant, can exertion make it be experienced as painful?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti labbhametan’ti?

‘But if a deed is to be experienced as painful, can exertion make it be experienced as pleasant?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti labbhametan’ti?

‘What do you think, reverends? If a deed is to be experienced when ripe, can exertion make it be experienced when unripe?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti labbhametan’ti?

‘But if a deed is to be experienced when unripe, can exertion make it be experienced when ripe?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti labbhametan’ti?

‘What do you think, reverends? If a deed is to be experienced a lot, can exertion make it be experienced a little?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti labbhametan’ti?

‘But if a deed is to be experienced a little, can exertion make it be experienced a lot?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti labbhametan’ti?

‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti labbhametan’ti?

‘But if a deed is not to be experienced, can exertion make it be experienced?’

‘No hidaṁ, āvuso’.

‘No, reverend.’

‘Iti kira, āvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti alabbhametaṁ, yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti alabbhametaṁ;

‘So it seems that exertion cannot change the way deeds are experienced in any of these ways.

evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ aphalo upakkamo hoti, aphalaṁ padhānaṁ’.

This being so, your exertion and striving are fruitless.’

Evaṁvādī, bhikkhave, nigaṇṭhā.

Such is the doctrine of the Jain ascetics.

Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.

Saying this, the Jain ascetics deserve rebuttal and criticism on ten legitimate grounds.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of past deeds,

addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

clearly the Jains have done bad deeds in the past, since they now experience such intense pain.

Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of God Almighty’s creation,

addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

clearly the Jains were created by a bad God, since they now experience such intense pain.

Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of circumstance and nature,

addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

clearly the Jains arise from bad circumstances, since they now experience such intense pain.

Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of the class of rebirth,

addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

clearly the Jains have been reborn in a bad class, since they now experience such intense pain.

Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of exertion in this life,

addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

clearly the Jains exert themselves badly in this life, since they now experience such intense pain.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;

The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds,

no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.

Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;

or God Almighty’s creation,

no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.

Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;

or circumstance and nature,

no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.

Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;

or class of rebirth,

no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.

Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;

or exertion in this life.

no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.

Evaṁvādī, bhikkhave, nigaṇṭhā.

Such is the doctrine of the Jain ascetics.

Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ ime dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.

The Jain ascetics who say this deserve rebuttal and criticism on these ten legitimate grounds.

Evaṁ kho, bhikkhave, aphalo upakkamo hoti, aphalaṁ padhānaṁ.

That’s how exertion and striving is fruitless.

Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ?

And how is exertion and striving fruitful?

Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.

It’s when a mendicant does not bring suffering upon themselves; and they don’t forsake legitimate pleasure, but they’re not besotted with that pleasure.

So evaṁ pajānāti:

They understand:

‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.

‘When I actively strive I become dispassionate toward this source of suffering. But when I develop equanimity I become dispassionate toward this other source of suffering.’

So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati.

So they either actively strive or develop equanimity as appropriate.

Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti.

Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—

Through active striving they become dispassionate toward that specific source of suffering,

evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.

and so that suffering is worn away.

Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—

Through developing equanimity they become dispassionate toward that other source of suffering,

evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.

and so that suffering is worn away.

Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.

Suppose a man is in love with a woman, full of intense desire and lust.

So taṁ itthiṁ passeyya aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.

Then he sees her standing together with another man, chatting, giggling, and laughing.

Taṁ kiṁ maññatha, bhikkhave,

What do you think, mendicants?

api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?

Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”

“Evaṁ, bhante”.

“Yes, sir.

“Taṁ kissa hetu”?

Why is that?

“Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.

Because that man is in love with that woman, full of intense desire and lust.”

Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.

“Atha kho, bhikkhave, tassa purisassa evamassa:

“Then that man might think:

‘ahaṁ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.

‘I’m in love with that woman, full of intense desire and lust.

Tassa me amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjanti sokaparidevadukkhadomanassūpāyāsā.

When I saw her standing together with another man, chatting, giggling, and laughing, it gave rise to sorrow, lamentation, pain, sadness, and distress for me.

Yannūnāhaṁ yo me amussā itthiyā chandarāgo taṁ pajaheyyan’ti.

Why don’t I give up that desire and lust for that woman?’

So yo amussā itthiyā chandarāgo taṁ pajaheyya.

So that’s what he did.

So taṁ itthiṁ passeyya aparena samayena aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.

Some time later he sees her again standing together with another man, chatting, giggling, and laughing.

Taṁ kiṁ maññatha, bhikkhave,

What do you think, mendicants?

api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?

Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”

“No hetaṁ, bhante”.

“No, sir.

“Taṁ kissa hetu”?

Why is that?

“Amu hi, bhante, puriso amussā itthiyā virāgo.

Because he no longer desires that woman.”

Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.

“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.

“In the same way, a mendicant does not bring suffering upon themselves; and they don’t forsake legitimate pleasure, but they’re not besotted with that pleasure.

So evaṁ pajānāti:

They understand:

‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.

‘When I actively strive I become dispassionate toward this source of suffering. But when I develop equanimity I become dispassionate toward this other source of suffering.’

So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati;

So they either actively strive or develop equanimity as appropriate.

yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti.

Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—

Through active striving they become dispassionate toward that specific source of suffering,

evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.

and so that suffering is worn away.

Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—

Through developing equanimity they become dispassionate toward that other source of suffering,

evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.

and so that suffering is worn away.

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

That’s how exertion and striving is fruitful.

Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati:

Furthermore, a mendicant reflects:

‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;

‘When I live as I please, unskillful qualities grow and skillful qualities decline.

dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

But when I strive painfully, unskillful qualities decline and skillful qualities grow.

Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.

Why don’t I strive painfully?’

So dukkhāya attānaṁ padahati.

So that’s what they do,

Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.

and as they do so unskillful qualities decline and skillful qualities grow.

So na aparena samayena dukkhāya attānaṁ padahati.

After some time, they no longer strive painfully.

Taṁ kissa hetu?

Why is that?

Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.

Because they have accomplished the goal for which they strived painfully.

Tasmā na aparena samayena dukkhāya attānaṁ padahati.

Seyyathāpi, bhikkhave, usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ.

Suppose a fletcher was heating an arrow shaft between two firebrands, making it straight and fit for use.

Yato kho, bhikkhave, usukārassa tejanaṁ dvīsu alātesu ātāpitaṁ hoti paritāpitaṁ ujuṁ kataṁ kammaniyaṁ, na so taṁ aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ.

After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use.

Taṁ kissa hetu?

Why is that?

Yassa hi so, bhikkhave, atthāya usukāro tejanaṁ dvīsu alātesu ātāpeyya paritāpeyya ujuṁ kareyya kammaniyaṁ svāssa attho abhinipphanno hoti.

Because they have accomplished the goal for which they heated it.

Tasmā na aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ.

Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati:

In the same way, a mendicant reflects:

‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;

‘When I live as I please, unskillful qualities grow and skillful qualities decline.

dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

But when I strive painfully, unskillful qualities decline and skillful qualities grow.

Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.

Why don’t I strive painfully?’ …

So dukkhāya attānaṁ padahati.

Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.

So na aparena samayena dukkhāya attānaṁ padahati.

Taṁ kissa hetu?

Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.

Tasmā na aparena samayena dukkhāya attānaṁ padahati.

After some time, they no longer strive painfully.

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

That too is how exertion and striving is fruitful.

Puna caparaṁ, bhikkhave, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.

Furthermore, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.

They gain faith in the Realized One,

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:

and reflect:

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.

‘Life at home is cramped and dirty, life gone forth is wide open.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.

It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.

They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.

They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti.

They refrain from injuring plants and seeds.

Ekabhattiko hoti rattūparato virato vikālabhojanā.

They eat in one part of the day, abstaining from eating at night and food at the wrong time.

Naccagītavāditavisūkadassanā paṭivirato hoti.

They refrain from seeing shows of dancing, singing, and music.

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.

They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.

Uccāsayanamahāsayanā paṭivirato hoti.

They refrain from high and luxurious beds.

Jātarūparajatapaṭiggahaṇā paṭivirato hoti.

They refrain from receiving gold and currency,

Āmakadhaññapaṭiggahaṇā paṭivirato hoti.

raw grains,

Āmakamaṁsapaṭiggahaṇā paṭivirato hoti.

raw meat,

Itthikumārikapaṭiggahaṇā paṭivirato hoti.

women and girls,

Dāsidāsapaṭiggahaṇā paṭivirato hoti.

male and female bondservants,

Ajeḷakapaṭiggahaṇā paṭivirato hoti.

goats and sheep,

Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.

chickens and pigs,

Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.

elephants, cows, horses, and mares,

Khettavatthupaṭiggahaṇā paṭivirato hoti.

and fields and land.

Dūteyyapahiṇagamanānuyogā paṭivirato hoti.

They refrain from running errands and messages;

Kayavikkayā paṭivirato hoti.

buying and selling;

Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.

falsifying weights, metals, or measures;

Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.

bribery, fraud, cheating, and duplicity;

Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

mutilation, murder, abduction, banditry, plunder, and violence.

So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;

They’re like a bird: wherever it flies, wings are its only burden.

evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati.

In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

When they see a sight with their eyes, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.

If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

Sotena saddaṁ sutvā …pe…

When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …pe…

When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …pe…

When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe…

When they feel a touch with their body …

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

When they know an idea with their mind, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.

If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato

When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.

Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.

Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.

Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.

Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.

Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.

Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe

They give up these five hindrances, corruptions of the heart that weaken wisdom.

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

That too is how exertion and striving is fruitful.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

That too is how exertion and striving is fruitful.

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

That too is how exertion and striving is fruitful.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

That too is how exertion and striving is fruitful.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

That too is how exertion and striving is fruitful.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understood how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

That too is how exertion and striving is fruitful.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

That too is how exertion and striving is fruitful.

Evaṁvādī, bhikkhave, tathāgatā.

Such is the doctrine of the Realized One.

Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ dasa sahadhammikā pāsaṁsaṭṭhānā āgacchanti.

Saying this, the Realized One deserves praise on ten legitimate grounds.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of past deeds,

addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.

clearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure.

Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of God Almighty’s creation,

addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.

clearly the Realized One was created by a good God, since he now experiences such undefiled pleasure.

Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of circumstance and nature,

addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.

clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure.

Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of the class of rebirth,

addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.

clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure.

Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti;

If sentient beings experience pleasure and pain because of exertion in this life,

addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.

clearly the Realized One exerts himself well in this life, since he now experiences such undefiled pleasure.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;

The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds,

no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.

Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;

or God Almighty’s creation,

no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.

Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;

or circumstance and nature,

no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.

Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;

or class of rebirth,

no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.

Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;

no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.

or exertion in this life.

Evaṁvādī, bhikkhave, tathāgatā.

Such is the doctrine of the Realized One.

Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ ime dasa sahadhammikā pāsaṁsaṭṭhānā āgacchantī”ti.

Saying this, the Realized One deserves praise on these ten legitimate grounds.”

Idamavoca bhagavā.

That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Satisfied, the mendicants approved what the Buddha said.

Devadahasuttaṁ niṭṭhitaṁ paṭhamaṁ.