| (derived from B. Sujato 2018/12) | |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ 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 monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: |
“monks, there are some ascetics and brahmins who have this doctrine and view: |
‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. |
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
So, due to eliminating past deeds by mortification, and not doing any new deeds, there’s nothing to come up in the future. |
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. |
With nothing to come up in the future, 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.’ |
Evaṃvādino, bhikkhave, nigaṇṭhā. |
Such is the doctrine of the Jain ascetics. |
Evaṃvādāhaṃ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṃ vadāmi: |
I’ve gone up to the Jain ascetics who say this and said: |
‘saccaṃ kira tumhe, āvuso nigaṇṭhā, evaṃvādino evaṃdiṭṭhino— |
‘Is it really true that this is the venerables’ view?’ |
yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
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Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
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āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? |
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Te ca me, bhikkhave, nigaṇṭhā evaṃ puṭṭhā ‘āmā’ti paṭijānanti. |
They admitted that it is. |
Tyāhaṃ evaṃ vadāmi: |
I said to them: |
‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha— |
‘But reverends, do you know |
ahuvamheva mayaṃ pubbe, na nāhuvamhā’ti? |
for sure that you existed in the past, and it is not the case that you didn’t exist?’ |
‘No hidaṃ, āvuso’. |
‘No we don’t, reverend.’ |
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha— |
‘But reverends, do you know |
akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā’ti? |
for sure that you did bad deeds in the past?’ |
‘No hidaṃ, āvuso’. |
‘No we don’t, reverend.’ |
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha— |
‘But reverends, do you know |
evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? |
that you did such and such bad deeds?’ |
‘No hidaṃ, āvuso’. |
‘No we don’t, reverend.’ |
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha— |
‘But reverends, do you know |
ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ 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 hidaṃ, āvuso’. |
‘No we don’t, reverend.’ |
‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha— |
‘But reverends, do you know |
diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti? |
about giving up unskillful Dharmas in the present life and gaining skillful Dharmas?’ |
‘No hidaṃ, 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 mayaṃ pubbe, na nāhuvamhāti, na jānātha— |
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akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha— |
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evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha— |
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ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha— |
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diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; |
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evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya: |
In that case, it’s not appropriate for the Jain venerables to declare this. |
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
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Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
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āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. |
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Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha— |
Now, supposing you did know these things. |
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha— |
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akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha— |
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evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha— |
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ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha— |
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diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; |
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evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya: |
In that case, it would be appropriate for the Jain venerables to declare this. |
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
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Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
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āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ 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 bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. |
Their friends and colleagues, relatives and kin would get a field surgeon to treat them. |
Tassa so bhisakko sallakatto satthena vaṇamukhaṃ 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 sallaṃ 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 sallaṃ abbuheyya; |
They’d extract the arrow, |
so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. |
causing painful feelings, sharp and severe. |
Tassa so bhisakko sallakatto agadaṅgāraṃ 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 sayaṃvasī 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: |
“ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena. |
“Earlier I was struck by an arrow thickly smeared with poison, |
Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. |
causing painful feelings, sharp and severe. |
Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ. |
My friends and colleagues, relatives and kin got a field surgeon to treat me. |
Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti; |
At each step, the treatment was painful. |
sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. |
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Tassa me so bhisakko sallakatto esaniyā sallaṃ esi; |
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so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ. |
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Tassa me so bhisakko sallakatto sallaṃ abbuhi; |
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sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. |
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Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi; |
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sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. |
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Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī 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 mayaṃ pubbe, na nāhuvamhāti, jāneyyātha— |
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akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha— |
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evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha— |
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ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha— |
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diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; |
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evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya: |
it would be appropriate for the Jain venerables to declare this. |
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
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Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
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āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. |
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Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha— |
But since you don’t know any of these things, |
ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha— |
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akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha— |
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evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha— |
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ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha— |
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diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; |
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tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya: |
it’s not appropriate for the Jain venerables to declare this.’ |
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
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Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
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āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”’ti. |
Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ: |
When I said this, those Jain ascetics said to me: |
‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti. |
‘Reverend, the Jain leader Nāṭaputta 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 satataṃ samitaṃ ñāṇadassanaṃ 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 pāpakammaṃ kataṃ, taṃ 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. |
yaṃ panettha etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ. |
And when you refrain from such deeds in the present by way of body, speech, and mind, you’re not doing any bad deeds for the future. |
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
So, due to eliminating past deeds by mortification, and not doing any new deeds, there’s nothing to come up in the future. |
āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. |
With nothing to come up in the future, 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 panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā’ti. |
We approve and accept this, and we are satisfied with it.’ |
Evaṃ vutte, ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ: |
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. |
Katame pañca? |
What five? |
Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti— |
justifiable-trust, personal preference, oral tradition, reasoned contemplation, and acceptance of a view after consideration. |
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. |
Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. |
In this case, what justifiable-trust in your teacher do you have when it comes to the past? What personal preference, oral tradition, reasoned contemplation, or acceptance of a view after consideration?’ |
Evaṃvādī kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi. |
When I said this, I did not see any legitimate defense of their doctrine from the Jains. |
Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi: |
Furthermore, I said to those Jain ascetics: |
‘taṃ kiṃ maññatha, āvuso nigaṇṭhā. |
‘What do you think, reverends? |
Yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
At a time of intense exertion and striving do you experience painful, intense, severe, acute feelings due to overexertion? |
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? |
Whereas at a time without intense exertion and striving do you not experience painful, intense, severe, acute feelings due to overexertion?’ |
‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; |
‘Reverend Gotama, at a time of intense exertion we experience painful, intense feelings due to overexertion, |
yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti. |
not without intense exertion.’ |
‘Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
‘So it seems that only at a time of intense exertion do you experience painful, intense feelings due to overexertion, |
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. |
not without intense exertion. |
Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya: |
In that case, it’s not appropriate for the Jain venerables to declare: |
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …” |
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
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āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. |
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Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
If at a time of intense exertion you did not experience painful, intense feelings due to overexertion, |
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
and if without intense exertion you did experience such feelings, |
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya: |
it would be appropriate for the Jain venerables to declare this. |
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
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Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
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āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. |
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Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
But since this is not the case, |
yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; |
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te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha: |
aren’t you experiencing painful, intense feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply: |
“yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. |
“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’ |
Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; |
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āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”’ti. |
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Evaṃvādīpi kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi. |
When I said this, I did not see any legitimate defense of their doctrine from the Jains. |
Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi: |
Furthermore, I said to those Jain ascetics: |
‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ 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 hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ 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 hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhametan’ti? |
‘What do you think, reverends? If a deed is to be experienced as pleasure, can exertion make it be experienced as pain?’ |
‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhametan’ti? |
‘But if a deed is to be experienced as pain, can exertion make it be experienced as pleasure?’ |
‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhametan’ti? |
‘What do you think, reverends? If a deed is to be experienced when fully ripened, can exertion make it be experienced when not fully ripened?’ |
‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhametan’ti? |
‘But if a deed is to be experienced when not fully ripened, can exertion make it be experienced when fully ripened?’ |
‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhametan’ti? |
‘What do you think, reverends? If a deed is to be experienced strongly, can exertion make it be experienced weakly?’ |
‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhametan’ti? |
‘But if a deed is to be experienced weakly, can exertion make it be experienced strongly?’ |
‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhametan’ti? |
‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’ |
‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhametan’ti? |
‘But if a deed is not to be experienced, can exertion make it be experienced?’ |
‘No hidaṃ, āvuso’. |
‘No, reverend.’ |
‘Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ; |
‘So it seems that exertion cannot change the way deeds are experienced in any of these ways. |
evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ’. |
This being so, your exertion and striving are fruitless.’ |
Evaṃvādī, bhikkhave, nigaṇṭhā. |
Such is the doctrine of the Jain ascetics. |
Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. |
Saying this, the Jain ascetics deserve rebuke and criticism on ten legitimate grounds. |
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of past deeds, |
addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ 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 sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of the Lord God’s creation, |
addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ 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 sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of circumstance and nature, |
addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ 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 sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of the class of rebirth, |
addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ 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 sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of exertion in the present, |
addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. |
clearly the Jains exert themselves badly in the present, since they now experience such intense pain. |
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; |
The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds, |
no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. |
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Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; |
or the Lord God’s creation, |
no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. |
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Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; |
or circumstance and nature, |
no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. |
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Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; |
or class of rebirth, |
no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. |
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Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; |
or exertion in the present. |
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. |
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Evaṃvādī, bhikkhave, nigaṇṭhā. |
Such is the doctrine of the Jain ascetics. |
Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. |
The Jain ascetics who say this deserve rebuke and criticism on these ten legitimate grounds. |
Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ. |
That’s how exertion and striving is fruitless. |
Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ? |
And how is exertion and striving fruitful? |
Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. |
It’s when a monk doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not stupefied with that pleasure. |
So evaṃ pajānāti: |
They understand: |
‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. |
‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimous-observation I become dispassionate towards this other source of suffering.’ |
So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati. |
So they either actively strive or develop equanimous-observation as appropriate. |
Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. |
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Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti— |
Through active striving they become dispassionate towards that specific source of suffering, |
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. |
and so that suffering is worn away. |
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti— |
Through developing equanimous-observation they become dispassionate towards that other source of suffering, |
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. |
and so that suffering is worn away. |
Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. |
Suppose a man is infatuated with a woman, full of intense desire and lust. |
So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. |
Then he sees her standing together with another man, chatting, giggling, and laughing. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti? |
Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?” |
“Evaṃ, bhante”. |
“Yes, sir. |
“Taṃ kissa hetu”? |
Why is that? |
“Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. |
Because that man is infatuated with that woman, full of intense desire and lust.” |
Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti. |
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“Atha kho, bhikkhave, tassa purisassa evamassa: |
“Then that man might think: |
‘ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. |
‘I’m infatuated with that woman, full of intense desire and lust. |
Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ 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. |
Yannūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyyan’ti. |
Why don’t I give up that desire and lust for that woman?’ |
So yo amussā itthiyā chandarāgo taṃ pajaheyya. |
So that’s what he did. |
So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. |
Some time later he sees her again standing together with another man, chatting, giggling, and laughing. |
Taṃ kiṃ maññatha, bhikkhave, |
What do you think, monks? |
api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti? |
Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?” |
“No hetaṃ, bhante”. |
“No, sir. |
“Taṃ kissa hetu”? |
Why is that? |
“Amu hi, bhante, puriso amussā itthiyā virāgo. |
Because he no longer desires that woman.” |
Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti. |
“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. |
“In the same way, a monk doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not stupefied with that pleasure. |
So evaṃ pajānāti: |
They understand: |
‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. |
‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimous-observation I become dispassionate towards this other source of suffering.’ |
So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati; |
So they either actively strive or develop equanimous-observation as appropriate. |
yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. |
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Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti— |
Through active striving they become dispassionate towards that specific source of suffering, |
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. |
and so that suffering is worn away. |
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti— |
Through developing equanimous-observation they become dispassionate towards that other source of suffering, |
evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. |
and so that suffering is worn away. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That’s how exertion and striving is fruitful. |
Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, a monk reflects: |
‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
‘When I live as I please, unskillful Dharmas grow and skillful Dharmas decline. |
dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. |
But when I strive painfully, unskillful Dharmas decline and skillful Dharmas grow. |
Yannūnāhaṃ dukkhāya attānaṃ padaheyyan’ti. |
Why don’t I strive painfully?’ |
So dukkhāya attānaṃ padahati. |
So that’s what they do, |
Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. |
and as they do so unskillful Dharmas decline and skillful Dharmas grow. |
So na aparena samayena dukkhāya attānaṃ padahati. |
After some time, they no longer strive painfully. |
Taṃ kissa hetu? |
Why is that? |
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. |
Because they have accomplished the goal for which they strived painfully. |
Tasmā na aparena samayena dukkhāya attānaṃ padahati. |
Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. |
Suppose an arrowsmith was heating an arrow shaft between two firebrands, making it straight and fit for use. |
Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. |
After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use. |
Taṃ kissa hetu? |
Why is that? |
Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti. |
Because they have accomplished the goal for which they heated it. |
Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. |
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Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati: |
In the same way, a monk reflects: |
‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
‘When I live as I please, unskillful Dharmas grow and skillful Dharmas decline. |
dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. |
But when I strive painfully, unskillful Dharmas decline and skillful Dharmas grow. |
Yannūnāhaṃ dukkhāya attānaṃ padaheyyan’ti. |
Why don’t I strive painfully?’ … |
So dukkhāya attānaṃ padahati. |
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Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. |
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So na aparena samayena dukkhāya attānaṃ padahati. |
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Taṃ kissa hetu? |
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Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. |
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Tasmā na aparena samayena dukkhāya attānaṃ padahati. |
After some time, they no longer strive painfully. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 who wish to train, teacher of gods and humans, awakened, blessed. |
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. |
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. |
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ 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. |
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. |
A householder hears that Dharma, or a householder’s child, or someone reborn in some clan. |
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. |
They gain justifiable-trust in the Realized One, |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
and reflect: |
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. |
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. |
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. |
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. |
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ 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 evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. |
Adinnādānaṃ 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. |
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. |
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex. |
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. |
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. |
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya—iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. |
They give up divisive speech. 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, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. |
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. |
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. |
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. |
They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. |
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. |
They avoid 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 avoid dancing, singing, music, and seeing shows. |
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. |
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. |
Uccāsayanamahāsayanā paṭivirato hoti. |
They avoid high and luxurious beds. |
Jātarūparajatapaṭiggahaṇā paṭivirato hoti. |
They avoid receiving gold and money, |
Āmakadhaññapaṭiggahaṇā paṭivirato hoti. |
raw grains, |
Āmakamaṃsapaṭiggahaṇā 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 avoid running errands and messages; |
Kayavikkayā paṭivirato hoti. |
buying and selling; |
Tulākūṭakaṃsakūṭamānakūṭā 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 alms-food 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 monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. |
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. |
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
When they see a sight with their eyes, they don’t get caught up in the features and details. |
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. |
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. |
Sotena saddaṃ sutvā … pe … |
When they hear a sound with their ears … |
ghānena gandhaṃ ghāyitvā … pe … |
When they smell an odor with their nose … |
jivhāya rasaṃ sāyitvā … pe … |
When they taste a flavor with your tongue … |
kāyena phoṭṭhabbaṃ phusitvā … pe … |
When they feel a touch with their body … |
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
When they know a thought with their mind, they don’t get caught up in the features and details. |
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. |
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. |
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. |
When they have this noble sense restraint, they experience an unsullied pleasure 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 lucid-discerning 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 indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato |
When they have this noble spectrum of ethics, this noble sense restraint, and this noble remembering and lucid-discerning, |
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. |
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 pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. |
After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there. |
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. |
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. |
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. |
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. |
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. |
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness. |
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. |
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. |
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. |
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, 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 savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. |
Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, as the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. |
Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate with equanimous-observation, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’ |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. |
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. |
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ 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 evolving, many eons of the world contracting and evolving. 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, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, 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 ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ 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 are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re 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 spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re 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 are reborn according to their deeds. |
Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. |
When their mind has become undistractified-&-lucidified in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. |
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ 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 yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ 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 evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. |
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. |
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. |
When they’re freed, they know they’re freed. |
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. |
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ |
Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. |
That too is how exertion and striving is fruitful. |
Evaṃvādī, bhikkhave, tathāgatā. |
Such is the doctrine of the Realized One. |
Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti. |
Saying this, the Realized One deserves praise on ten legitimate grounds. |
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of past deeds, |
addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ 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 sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of the Lord God’s creation, |
addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ 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 sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of circumstance and nature, |
addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ 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 sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of the class of rebirth, |
addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ 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 sukhadukkhaṃ paṭisaṃvedenti; |
If sentient beings experience pleasure and pain because of exertion in the present, |
addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. |
clearly the Realized One exerts himself well in the present, since he now experiences such undefiled pleasure. |
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds, |
no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
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Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
or the Lord God’s creation, |
no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
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Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
or circumstance and nature, |
no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
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Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
or class of rebirth, |
no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
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Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; |
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no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. |
or exertion in the present. |
Evaṃvādī, bhikkhave, tathāgatā. |
Such is the doctrine of the Realized One. |
Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā 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 bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |