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Majjhima Nikāya 101 Middle Discourses 101

Devadahasutta At Devadaha

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo. On one occasion the Blessed One was living among the Sakyans, at a town of the Sakyans called Devadaha.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 Blessed One addressed the bhikkhus:There the Buddha addressed the mendicants,

“bhikkhavo”ti. “Bhikkhus.”“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” those bhikkhus replied to the Blessed One.“Venerable sir,” they replied.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “Bhikkhus, there are some ascetics and brahmins who have this doctrine and this view:“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. ‘Whatever this person experiences, whether pleasure, or pain, or neither-pain-nor-pleasure, all that is caused by what was done in the past.[^1]‘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, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;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 consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away.’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. This, bhikkhus, is the doctrine of the Nigaṇṭhas.Such is the doctrine of the Jain ascetics.

Evaṁvādāhaṁ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṁ vadāmi: Having this doctrine, bhikkhus, I went to the Nigaṇṭhas and said:I’ve gone up to the Jain ascetics who say this and said,

‘saccaṁ kira tumhe, āvuso nigaṇṭhā, evaṁvādino evaṁdiṭṭhino—‘Is it true, friend Nigaṇṭhas, as they say, that you have this doctrine and this view—‘Is it really true that this is the venerables’ view?’

yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. “whatever this person experiences, whether pleasure, or pain, or neither-pain-nor-pleasure, all that is caused by what was done in the past.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; So, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? with no consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away”?’

Te ca me, bhikkhave, nigaṇṭhā evaṁ puṭṭhā ‘āmā’ti paṭijānanti. And those Nigaṇṭhas, bhikkhus, being asked thus, admitted it, saying: ‘Yes.’They admitted that it is.

Tyāhaṁ evaṁ vadāmi: Then I said to them:I said to them,

‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But, friend Nigaṇṭhas, do you know—‘But reverends, do you know

ahuvamheva mayaṁ pubbe, na nāhuvamhā’ti? “we existed in the past, we did not not exist”?’[^2]for sure that you existed in the past, and it is not the case that you did not exist?’

‘No hidaṁ, āvuso’. ‘No, friend.’‘No we don’t, reverend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But, friend Nigaṇṭhas, do you know—‘But reverends, do you know

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhā’ti? “we did evil deeds in the past, we did not not do them”?’for sure that you did bad deeds in the past?’

‘No hidaṁ, āvuso’. ‘No, friend.’‘No we don’t, reverend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But, friend Nigaṇṭhas, do you know—‘But reverends, do you know

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? “we did such-and-such an evil deed”?’that you did bad deeds of this type or that?’

‘No hidaṁ, āvuso’. ‘No, friend.’‘No we don’t, reverend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But, friend Nigaṇṭhas, do you know—‘But reverends, do you know

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? “so much suffering has been worn away, or so much suffering has yet to be worn away, or when so much suffering has been worn away, all suffering will have been worn away”?’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, friend.’‘No we don’t, reverend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But, friend Nigaṇṭhas, do you know—‘But reverends, do you know

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? “the abandoning of unwholesome things and the achievement of wholesome things here and now”?’about giving up unskillful qualities in this very life and embracing skillful qualities?’

‘No hidaṁ, āvuso’. ‘No, friend.’‘No we don’t, reverend.’

‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—‘So then, friend Nigaṇṭhas, it seems you do not know—‘So it seems that you don’t know any of these things.

ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—“we existed in the past, we did not not exist”; you do not know—

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—“we did evil deeds in the past, we did not not do them”; you do not know—

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—“we did such-and-such an evil deed”; you do not know—

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—“so much suffering has been worn away, or so much suffering has yet to be worn away, or when so much suffering has been worn away, all suffering will have been worn away”; you do not know—

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; the abandoning of unwholesome things and the achievement of wholesome things here and now;

evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: that being so, it is not fitting for the venerable Nigaṇṭhas to declare: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. “whatever this person experiences, whether pleasure, or pain, or neither-pain-nor-pleasure, all that is caused by what was done in the past.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; So, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. with no consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away.”’

Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha—‘But if, friend Nigaṇṭhas, you knew—[^3]Now, supposing you did know these things.

ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—“we existed in the past, we did not not exist”; if you knew—

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—“we did evil deeds in the past, we did not not do them”; if you knew—

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—“we did such-and-such an evil deed”; if you knew—

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—“so much suffering has been worn away, or so much suffering has yet to be worn away, or when so much suffering has been worn away, all suffering will have been worn away”; if you knew—

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; the abandoning of unwholesome things and the achievement of wholesome things here and now;

evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: that being so, it would be fitting for the venerable Nigaṇṭhas to declare: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. “whatever this person experiences, whether pleasure, or pain, or neither-pain-nor-pleasure, all that is caused by what was done in the past.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; So, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. with no consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away.”’

Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; ‘Suppose, friend Nigaṇṭhas, a man were wounded by an arrow thickly smeared with poison;Suppose a man was struck by an arrow thickly smeared with poison,

so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. because of the arrow’s piercing, he would feel painful, sharp, severe feelings.causing painful feelings, sharp and severe.

Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. His friends and companions, his relatives and kin, would bring a surgeon to treat him.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 round the opening of the wound with a knife;The surgeon would cut open the wound with a scalpel,

so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. because of the knife’s cutting round the opening of the wound, he would feel painful, sharp, severe feelings.causing painful feelings, sharp and severe.

Tassa so bhisakko sallakatto esaniyā sallaṁ eseyya; The surgeon would probe for the arrow with a probe;They’d probe for the arrow,

so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya. because of the probe’s probing for the arrow, he would feel painful, sharp, severe feelings.causing painful feelings, sharp and severe.

Tassa so bhisakko sallakatto sallaṁ abbuheyya; The surgeon would pull out the arrow;They’d extract the arrow,

so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. because of the pulling out of the arrow, he would feel painful, sharp, severe feelings.causing painful feelings, sharp and severe.

Tassa so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odaheyya; The surgeon would apply a caustic medicine to the opening of the wound;They’d apply cauterizing medicine to the wound,

so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. because of the caustic medicine applied to the opening of the wound, he would feel painful, sharp, severe feelings.causing painful feelings, sharp and severe.

So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṁvasī yena kāmaṅgamo. On a later occasion, with the wound healed and covered with skin, he would be well, happy, independent, his own master, able to go where he likes.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: He would think thus:They’d think,

“ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena. “Formerly I was wounded by an arrow thickly smeared with poison.“Earlier I was struck by an arrow thickly smeared with poison,

Sohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. Because of the arrow’s piercing, I felt painful, sharp, severe feelings.causing painful feelings, sharp and severe.

Tassa me mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapesuṁ. My friends and companions, my relatives and kin, brought a surgeon to treat me.My friends and colleagues, relatives and kin got a surgeon to treat me.

Tassa me so bhisakko sallakatto satthena vaṇamukhaṁ parikanti; The surgeon cut round the opening of the wound with a knife;At each step, the treatment was painful.

sohaṁ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. because of the knife’s cutting round the opening of the wound, I felt painful, sharp, severe feelings.

Tassa me so bhisakko sallakatto esaniyā sallaṁ esi; The surgeon probed for the arrow with a probe;

so ahaṁ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṁ. because of the probe’s probing for the arrow, I felt painful, sharp, severe feelings.

Tassa me so bhisakko sallakatto sallaṁ abbuhi; The surgeon pulled out the arrow;[^4]

sohaṁ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. because of the pulling out of the arrow, I felt painful, sharp, severe feelings.

Tassa me so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odahi; The surgeon applied a caustic medicine to the opening of the wound;

sohaṁ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. because of the caustic medicine applied to the opening of the wound, I felt painful, sharp, severe feelings.

Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṁvasī yena kāmaṅgamo”ti. Now, with the wound healed and covered with skin, I am well, happy, independent, my own master, able to go where I like.”’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—‘So too, friend Nigaṇṭhas, if you knew—In the same way, reverends, if you knew about these things,

ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—“we existed in the past, we did not not exist”; if you knew—

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—“we did evil deeds in the past, we did not not do them”; if you knew—

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—“we did such-and-such an evil deed”; if you knew—

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—“so much suffering has been worn away, or so much suffering has yet to be worn away, or when so much suffering has been worn away, all suffering will have been worn away”; if you knew—

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; the abandoning of unwholesome things and the achievement of wholesome things here and now;

evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: that being so, it would be fitting for the venerable Nigaṇṭhas to declare:it would be appropriate for the Jain venerables to declare this.

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. “whatever this person experiences, whether pleasure, or pain, or neither-pain-nor-pleasure, all that is caused by what was done in the past.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; So, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. with no consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away.”’

Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha—‘But since, friend Nigaṇṭhas, you do not know—But since you don’t know any of these things,

ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—“we existed in the past, we did not not exist”; you do not know—

akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—“we did evil deeds in the past, we did not not do them”; you do not know—

evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—“we did such-and-such an evil deed”; you do not know—

ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—“so much suffering has been worn away, or so much suffering has yet to be worn away, or when so much suffering has been worn away, all suffering will have been worn away”; you do not know—

diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; the abandoning of unwholesome things and the achievement of wholesome things here and now;

tasmā āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: therefore it is not fitting for the venerable Nigaṇṭhas to declare:it’s not appropriate for the Jain venerables to declare this.’

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. “whatever this person experiences, whether pleasure, or pain, or neither-pain-nor-pleasure, all that is caused by what was done in the past.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; So, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti. with no consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away.”’

Evaṁ vutte, bhikkhave, te nigaṇṭhā maṁ etadavocuṁ: When this was said, bhikkhus, those Nigaṇṭhas said to me:When I said this, those Jain ascetics said to me,

‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti. ‘Friend, the Nigaṇṭha Nātaputta is omniscient and all-seeing, and claims to have complete knowledge and vision thus:‘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. “whether I am walking or standing, asleep or awake, knowledge and vision are continuously and unceasingly present to me.”“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”

So evamāha: He says thus:He says:

“atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha, “Nigaṇṭhas, you have done evil deeds in the past; wear them away by this severe austerity;[^5]“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 as to being restrained here and now in body, speech, and mind, that is the non-doing of evil deeds for the future.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, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;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 consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away.”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. And this is to our liking and satisfaction, and so we are pleased.’We endorse and accept this, and we are satisfied with it.’

Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ: When this was said, bhikkhus, I said to those Nigaṇṭhas:When they said this, I said to them,

‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. ‘There are, friend Nigaṇṭhas, these five things which have a twofold result in this very life.‘These five things can be seen to turn out in two different ways in this very life.

Katame pañca? What five?What five?

Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—Faith, liking, oral tradition, reasoned reflection, and acceptance of a view after pondering it[^6]—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, friend Nigaṇṭhas, are the five things which have a twofold result in this very life.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. Now, as regards your teacher’s teaching about the past, what is the venerable Nigaṇṭhas’ faith, what is their liking, what is their oral tradition, what is their reasoned reflection, what is their acceptance of a view after pondering it?’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. Speaking thus, bhikkhus, I do not see any legitimate rebuttal from the Nigaṇṭhas.When I said this, I did not see any legitimate defense of their doctrine from the Jains.

Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi: Again, bhikkhus, I said to those Nigaṇṭhas:Furthermore, I said to those Jain ascetics,

‘taṁ kiṁ maññatha, āvuso nigaṇṭhā. ‘What do you think, friend Nigaṇṭhas.‘What do you think, reverends?

Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; On the occasion when there is intense exertion, intense striving, do you on that occasion feel painful, sharp, severe feelings caused by that exertion;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? and on the occasion when there is no intense exertion, no intense striving, do you on that occasion not feel painful, sharp, severe feelings caused by that exertion?’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; ‘On the occasion, friend Gotama, when there is intense exertion, intense striving, we feel painful, sharp, severe feelings caused by that exertion;‘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. and on the occasion when there is no intense exertion, no intense striving, we do not feel painful, sharp, severe feelings caused by that exertion.’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 then, friend Nigaṇṭhas, it seems that on the occasion when there is intense exertion, intense striving, you feel painful, sharp, severe feelings caused by that exertion;[^7]‘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. and on the occasion when there is no intense exertion, no intense striving, you do not feel painful, sharp, severe feelings caused by that exertion.not without intense exertion.

Evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: That being so, it is not fitting for the venerable Nigaṇṭhas to declare: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. “whatever this person experiences, whether pleasure, or pain, or neither-pain-nor-pleasure, all that is caused by what was done in the past.“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, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. with no consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away.”’

Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; ‘If, friend Nigaṇṭhas, on the occasion when there is intense exertion, intense striving, you were not to feel painful, sharp, severe feelings caused by that exertion;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 on the occasion when there is no intense exertion, no intense striving, you were to feel painful, sharp, severe feelings caused by that exertion;and if without intense exertion you did experience such feelings,

evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: that being so, it would be fitting for the venerable Nigaṇṭhas to declare:it would be appropriate for the Jain venerables to declare this.

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. “whatever this person experiences, whether pleasure, or pain, or neither-pain-nor-pleasure, all that is caused by what was done in the past.

Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; So, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. with no consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away.”’

Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; ‘But since, friend Nigaṇṭhas, on the occasion when there is intense exertion, intense striving, you feel painful, sharp, severe feelings caused by that exertion;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; and on the occasion when there is no intense exertion, no intense striving, you do not feel painful, sharp, severe feelings caused by that exertion;

te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha: you yourselves, feeling painful, sharp, severe feelings due to that self-imposed exertion, mistakenly believe, through ignorance, unknowing, and delusion: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. “whatever this person experiences, whether pleasure, or pain, or neither-pain-nor-pleasure, all that is caused by what was done in the past.“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, by annihilating past deeds through austerity, and by doing no new deeds, there is no consequence for the future;

āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti. with no consequence for the future, there is the exhaustion of deeds; with the exhaustion of deeds, there is the exhaustion of suffering; with the exhaustion of suffering, there is the exhaustion of feeling; with the exhaustion of feeling, all suffering will be worn away.”’

Evaṁvādīpi kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi. Speaking thus too, bhikkhus, I do not see any legitimate rebuttal from the Nigaṇṭhas.When I said this, I did not see any legitimate defense of their doctrine from the Jains.

Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi: Again, bhikkhus, I said to those Nigaṇṭhas: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, friend Nigaṇṭhas: is it possible that a deed to be experienced here and now could, by exertion or striving, become a deed to be experienced in a future life?’‘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, friend.’‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti labbhametan’ti? ‘But is it possible that a deed to be experienced in a future life could, by exertion or striving, become a deed to be experienced here and now?’‘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, friend.’‘No, reverend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti? ‘What do you think, friend Nigaṇṭhas: is it possible that a deed to be experienced as pleasure could, by exertion or striving, become a deed to be experienced as pain?’‘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, friend.’‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti labbhametan’ti? ‘But is it possible that a deed to be experienced as pain could, by exertion or striving, become a deed to be experienced as pleasure?’‘But if a deed is to be experienced as painful, can exertion make it be experienced as pleasant?’

‘No hidaṁ, āvuso’. ‘No, friend.’‘No, reverend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti labbhametan’ti? ‘What do you think, friend Nigaṇṭhas: is it possible that a deed to be experienced when mature could, by exertion or striving, become a deed to be experienced when immature?’[^8]‘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, friend.’‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti labbhametan’ti? ‘But is it possible that a deed to be experienced when immature could, by exertion or striving, become a deed to be experienced when mature?’‘But if a deed is to be experienced when unripe, can exertion make it be experienced when ripe?’

‘No hidaṁ, āvuso’. ‘No, friend.’‘No, reverend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti labbhametan’ti? ‘What do you think, friend Nigaṇṭhas: is it possible that a deed to be experienced much could, by exertion or striving, become a deed to be experienced little?’‘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, friend.’‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti labbhametan’ti? ‘But is it possible that a deed to be experienced little could, by exertion or striving, become a deed to be experienced much?’‘But if a deed is to be experienced a little, can exertion make it be experienced a lot?’

‘No hidaṁ, āvuso’. ‘No, friend.’‘No, reverend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti labbhametan’ti? ‘What do you think, friend Nigaṇṭhas: is it possible that a deed to be experienced could, by exertion or striving, become a deed not to be experienced?’‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’

‘No hidaṁ, āvuso’. ‘No, friend.’‘No, reverend.’

‘Yaṁ panidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti labbhametan’ti? ‘But is it possible that a deed not to be experienced could, by exertion or striving, become a deed to be experienced?’‘But if a deed is not to be experienced, can exertion make it be experienced?’

‘No hidaṁ, āvuso’. ‘No, friend.’‘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 then, friend Nigaṇṭhas, it seems it is not possible that a deed to be experienced here and now could, by exertion or striving, become a deed to be experienced in a future life; it is not possible that a deed to be experienced in a future life could, by exertion or striving, become a deed to be experienced here and now; it is not possible that a deed to be experienced as pleasure could, by exertion or striving, become a deed to be experienced as pain; it is not possible that a deed to be experienced as pain could, by exertion or striving, become a deed to be experienced as pleasure; it is not possible that a deed to be experienced when mature could, by exertion or striving, become a deed to be experienced when immature; it is not possible that a deed to be experienced when immature could, by exertion or striving, become a deed to be experienced when mature; it is not possible that a deed to be experienced much could, by exertion or striving, become a deed to be experienced little; it is not possible that a deed to be experienced little could, by exertion or striving, become a deed to be experienced much; it is not possible that a deed to be experienced could, by exertion or striving, become a deed not to be experienced; it is not possible that a deed not to be experienced could, by exertion or striving, become a deed to be experienced;‘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’. that being so, the venerable Nigaṇṭhas’ exertion is fruitless, their striving is fruitless.’This being so, your exertion and striving are fruitless.’

Evaṁvādī, bhikkhave, nigaṇṭhā. This, bhikkhus, is the doctrine of the Nigaṇṭhas.Such is the doctrine of the Jain ascetics.

Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti. For the Nigaṇṭhas who hold this doctrine, bhikkhus, there are ten legitimate deductions that give ground for censure.Saying this, the Jain ascetics deserve rebuttal and criticism on ten legitimate grounds.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; If, bhikkhus, beings experience pleasure and pain because of what was done in the past,If sentient beings experience pleasure and pain because of past deeds,

addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. then surely, bhikkhus, the Nigaṇṭhas were doers of evil deeds in the past, since they now feel such painful, sharp, severe feelings.clearly the Jains have done bad deeds in the past, since they now experience such intense pain.

Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; If, bhikkhus, beings experience pleasure and pain because of creation by a supreme god,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. then surely, bhikkhus, the Nigaṇṭhas were created by an evil supreme god, since they now feel such painful, sharp, severe feelings.clearly the Jains were created by a bad God, since they now experience such intense pain.

Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; If, bhikkhus, beings experience pleasure and pain because of circumstance,[^9]If sentient beings experience pleasure and pain because of circumstance and nature,

addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. then surely, bhikkhus, the Nigaṇṭhas have bad circumstances, since they now feel such painful, sharp, severe feelings.clearly the Jains arise from bad circumstances, since they now experience such intense pain.

Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; If, bhikkhus, beings experience pleasure and pain because of class of origin,[^10]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. then surely, bhikkhus, the Nigaṇṭhas have a bad class of origin, since they now feel such painful, sharp, severe feelings.clearly the Jains have been reborn in a bad class, since they now experience such intense pain.

Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; If, bhikkhus, beings experience pleasure and pain because of present exertion,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. then surely, bhikkhus, the Nigaṇṭhas have made bad present exertion, since they now feel such painful, sharp, severe feelings.clearly the Jains exert themselves badly in this life, since they now experience such intense pain.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; If, bhikkhus, beings experience pleasure and pain because of what was done in the past, the Nigaṇṭhas are to be blamed;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. if beings do not experience pleasure and pain because of what was done in the past, the Nigaṇṭhas are to be blamed.

Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; If, bhikkhus, beings experience pleasure and pain because of creation by a supreme god, the Nigaṇṭhas are to be blamed;or God Almighty’s creation,

no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. if beings do not experience pleasure and pain because of creation by a supreme god, the Nigaṇṭhas are to be blamed.

Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; If, bhikkhus, beings experience pleasure and pain because of circumstance, the Nigaṇṭhas are to be blamed;or circumstance and nature,

no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. if beings do not experience pleasure and pain because of circumstance, the Nigaṇṭhas are to be blamed.

Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; If, bhikkhus, beings experience pleasure and pain because of class of origin, the Nigaṇṭhas are to be blamed;or class of rebirth,

no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. if beings do not experience pleasure and pain because of class of origin, the Nigaṇṭhas are to be blamed.

Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; If, bhikkhus, beings experience pleasure and pain because of present exertion, the Nigaṇṭhas are to be blamed;or exertion in this life.

no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. if beings do not experience pleasure and pain because of present exertion, the Nigaṇṭhas are to be blamed.

Evaṁvādī, bhikkhave, nigaṇṭhā. This, bhikkhus, is the doctrine of the Nigaṇṭhas.Such is the doctrine of the Jain ascetics.

Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ ime dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti. For the Nigaṇṭhas who hold this doctrine, bhikkhus, these ten legitimate deductions give ground for censure.The Jain ascetics who say this deserve rebuttal and criticism on these ten legitimate grounds.

Evaṁ kho, bhikkhave, aphalo upakkamo hoti, aphalaṁ padhānaṁ. So, bhikkhus, exertion is fruitless in this way, striving is fruitless in this way.That’s how exertion and striving is fruitless.

Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ? And how, bhikkhus, is exertion fruitful, how is striving fruitful?And how is exertion and striving fruitful?

Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti. Here, bhikkhus, a bhikkhu who is not yet free from suffering does not add further suffering to himself,[^11] nor does he give up pleasure that accords with the Dhamma, yet he is not infatuated with that pleasure.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: He understands thus:They understand:

‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. ‘When I strive with active effort against this source of suffering, then, through that active effort, there comes to be fading away of this source; but when I look on with equanimity at this source of suffering, then, while developing equanimity, there comes to be fading away of this source.’‘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 he strives with active effort against that source of suffering for which, through active effort, there comes to be fading away;So they either actively strive or develop equanimity as appropriate.

Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti. and he develops equanimity in regard to that source of suffering for which, while developing equanimity, there comes to be fading away.

Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—For that source of suffering for which, through active effort, there comes to be fading away, by striving with active effort—Through active striving they become dispassionate toward that specific source of suffering,

evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. in that way that suffering is worn away in him.and so that suffering is worn away.

Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—And for that source of suffering for which, while developing equanimity, there comes to be fading away, by developing equanimity—Through developing equanimity they become dispassionate toward that other source of suffering,

evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. in that way too that suffering is worn away in him.and so that suffering is worn away.

Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Suppose, bhikkhus, a man were enamoured of a woman, with his mind bound to her, with intense desire, intense longing.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. He might see that woman standing with another man, chatting, laughing, and joking together.Then he sees her standing together with another man, chatting, giggling, and laughing.

Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus,What do you think, mendicants?

api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti? would sorrow, lamentation, pain, grief, and despair arise in that man on seeing that woman standing with another man, chatting, laughing, and joking together?”Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”

“Evaṁ, bhante”. “Yes, venerable sir.”“Yes, sir.

“Taṁ kissa hetu”? “Why is that?”Why is that?

“Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. “Because, venerable sir, that man is enamoured of that woman, with his mind bound to her, with intense desire, intense longing;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. that is why, on seeing that woman standing with another man, chatting, laughing, and joking together, sorrow, lamentation, pain, grief, and despair would arise in him.”

“Atha kho, bhikkhave, tassa purisassa evamassa: “Then, bhikkhus, it might occur to that man:“Then that man might think:

‘ahaṁ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. ‘I am enamoured of that woman, with my mind bound to her, with intense desire, intense longing.‘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. On seeing that woman standing with another man, chatting, laughing, and joking together, sorrow, lamentation, pain, grief, and despair arise in me.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. Suppose I were to abandon the desire and lust I have for that woman?’Why don’t I give up that desire and lust for that woman?’

So yo amussā itthiyā chandarāgo taṁ pajaheyya. So he abandons the desire and lust he has for that woman.So that’s what he did.

So taṁ itthiṁ passeyya aparena samayena aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ. Then, on a later occasion, he might see that woman standing with another man, chatting, laughing, and joking together.Some time later he sees her again standing together with another man, chatting, giggling, and laughing.

Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus,What do you think, mendicants?

api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti? would sorrow, lamentation, pain, grief, and despair arise in that man on seeing that woman standing with another man, chatting, laughing, and joking together?”Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”

“No hetaṁ, bhante”. “No, venerable sir.”“No, sir.

“Taṁ kissa hetu”? “Why is that?”Why is that?

“Amu hi, bhante, puriso amussā itthiyā virāgo. “Because, venerable sir, that man is without lust for that woman.Because he no longer desires that woman.”

Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti. That is why, on seeing that woman standing with another man, chatting, laughing, and joking together, sorrow, lamentation, pain, grief, and despair would not arise in him.”

“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti. “So too, bhikkhus, a bhikkhu who is not yet free from suffering does not add further suffering to himself, nor does he give up pleasure that accords with the Dhamma, yet he is not infatuated with that pleasure.“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: He understands thus:They understand:

‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. ‘When I strive with active effort against this source of suffering, then, through that active effort, there comes to be fading away of this source; but when I look on with equanimity at this source of suffering, then, while developing equanimity, there comes to be fading away of this source.’‘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 he strives with active effort against that source of suffering for which, through active effort, there comes to be fading away;So they either actively strive or develop equanimity as appropriate.

yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti. and he develops equanimity in regard to that source of suffering for which, while developing equanimity, there comes to be fading away.

Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—For that source of suffering for which, through active effort, there comes to be fading away, by striving with active effort—Through active striving they become dispassionate toward that specific source of suffering,

evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. in that way that suffering is worn away in him.and so that suffering is worn away.

Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—And for that source of suffering for which, while developing equanimity, there comes to be fading away, by developing equanimity—Through developing equanimity they become dispassionate toward that other source of suffering,

evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. in that way too that suffering is worn away in him.and so that suffering is worn away.

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. In this way too, bhikkhus, exertion is fruitful, striving is fruitful.That’s how exertion and striving is fruitful.

Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: Again, bhikkhus, a bhikkhu considers thus:Furthermore, a mendicant reflects:

‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ‘When I dwell at ease, unwholesome things increase in me and wholesome things decline;‘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 apply myself to painful striving, unwholesome things decline in me and wholesome things increase.But when I strive painfully, unskillful qualities decline and skillful qualities grow.

Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti. Suppose I were to apply myself to painful striving?’[^12]Why don’t I strive painfully?’

So dukkhāya attānaṁ padahati. So he applies himself to painful striving.So that’s what they do,

Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. When he applies himself to painful striving, unwholesome things decline in him and wholesome things increase.and as they do so unskillful qualities decline and skillful qualities grow.

So na aparena samayena dukkhāya attānaṁ padahati. On a later occasion he does not apply himself to painful striving again.After some time, they no longer strive painfully.

Taṁ kissa hetu? Why is that?Why is that?

Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti. Because, bhikkhus, that bhikkhu had a purpose for which he applied himself to painful striving, and that purpose has been achieved.Because they have accomplished the goal for which they strived painfully.

Tasmā na aparena samayena dukkhāya attānaṁ padahati. That is why, on a later occasion, he does not apply himself to painful striving again.

Seyyathāpi, bhikkhave, usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. Suppose, bhikkhus, a fletcher were to heat and warm an arrow-shaft between two flames, making it straight and workable.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. When, bhikkhus, the fletcher’s arrow-shaft has been heated and warmed between two flames, and made straight and workable, that fletcher does not again heat and warm the arrow-shaft between two flames and make it straight and workable on a later occasion.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?Why is that?

Yassa hi so, bhikkhave, atthāya usukāro tejanaṁ dvīsu alātesu ātāpeyya paritāpeyya ujuṁ kareyya kammaniyaṁ svāssa attho abhinipphanno hoti. Because, bhikkhus, he had a purpose for which he heated and warmed the arrow-shaft between two flames and made it straight and workable, and that purpose has been achieved.Because they have accomplished the goal for which they heated it.

Tasmā na aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. That is why he does not again heat and warm the arrow-shaft between two flames and make it straight and workable on a later occasion.

Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati: So too, bhikkhus, a bhikkhu considers thus:In the same way, a mendicant reflects:

‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; ‘When I dwell at ease, unwholesome things increase in me and wholesome things decline;‘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 apply myself to painful striving, unwholesome things decline in me and wholesome things increase.But when I strive painfully, unskillful qualities decline and skillful qualities grow.

Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti. Suppose I were to apply myself to painful striving?’Why don’t I strive painfully?’ …

So dukkhāya attānaṁ padahati. So he applies himself to painful striving.

Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. When he applies himself to painful striving, unwholesome things decline in him and wholesome things increase.

So na aparena samayena dukkhāya attānaṁ padahati. On a later occasion he does not apply himself to painful striving again.

Taṁ kissa hetu? Why is that?

Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti. Because, bhikkhus, that bhikkhu had a purpose for which he applied himself to painful striving, and that purpose has been achieved.

Tasmā na aparena samayena dukkhāya attānaṁ padahati. That is why, on a later occasion, he does not apply himself to painful striving again.After some time, they no longer strive painfully.

Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. In this way too, bhikkhus, exertion is fruitful, striving is fruitful.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. Again, bhikkhus, here a Tathāgata arises in the world, an Arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.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 declares this world with its gods, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its rulers and its people, which he has himself realized by direct knowledge.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 a Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a life divine that is utterly perfect and pure.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 or a householder’s child, or one reborn into some other family, hears that Dhamma.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. Having heard the Dhamma, he acquires faith in the Tathāgata.They gain faith in the Realized One,

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: Possessing that faith, he considers thus:and reflect:

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. ‘Household life is crowded and dusty; life gone forth is wide open.‘Life at home is cramped and dirty, life gone forth is wide open.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It is not easy, while living in a house, to lead the life divine utterly perfect and utterly pure as a polished shell.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. Suppose I were to shave off my hair and beard, put on the yellow robe, and go forth from the home life into homelessness?’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. On a later occasion, abandoning a small or a large fortune, abandoning a small or a large circle of relatives, he shaves off his hair and beard, puts on the yellow robe, and goes forth from the home life into homelessness.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. Being thus gone forth and possessing the bhikkhus’ training and way of life, abandoning killing living beings, he becomes one who abstains from killing living beings, with rod and weapon laid aside, gentle and kindly, he abides compassionate to all beings.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. Abandoning taking what is not given, he becomes one who abstains from taking what is not given, taking (only) what is given, expecting (only) what is given, he abides pure in himself by not stealing.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. Abandoning what is not the life divine, he becomes one who lives the life divine, who lives apart abstaining from vulgar lechery.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. Abandoning false speech, he becomes one who abstains from false speech, he speaks truth, cleaves to truth, is trustworthy, reliable and undeceiving of the world.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. Abandoning malicious speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, and enjoying concord, rejoicing in concord, delighting in concord, he becomes a speaker of words that promote concord.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. Abandoning harsh speech, he becomes one who abstains from harsh speech: he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil, desired of many, and dear to many.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. Abandoning gossip, he becomes one who abstains from gossip: as one who tells in season what is true and beneficial and the Dhamma and Discipline, he becomes a speaker of timely words, worth recalling, reasoned, measured and connected with good.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. He becomes one who abstains from injuring seeds and plants.They refrain from injuring plants and seeds.

Ekabhattiko hoti rattūparato virato vikālabhojanā. He becomes one who eats in only one part of the day, refusing (food) at night and late meals.They eat in one part of the day, abstaining from eating at night and food at the wrong time.

Naccagītavāditavisūkadassanā paṭivirato hoti. He becomes one who abstains from dancing, singing, music and theatrical shows.They refrain from seeing shows of dancing, singing, and music.

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. He becomes one who abstains from wearing of garlands, smartening with scent and embellishment with unguents.They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.

Uccāsayanamahāsayanā paṭivirato hoti. He becomes one who abstains from high and large couches.They refrain from high and luxurious beds.

Jātarūparajatapaṭiggahaṇā paṭivirato hoti. He becomes one who abstains from accepting gold and silver.They refrain from receiving gold and currency,

Āmakadhaññapaṭiggahaṇā paṭivirato hoti. He becomes one who abstains from accepting raw corn.raw grains,

Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. He becomes one who abstains from accepting raw meat.raw meat,

Itthikumārikapaṭiggahaṇā paṭivirato hoti. He becomes one who abstains from accepting women and girls.women and girls,

Dāsidāsapaṭiggahaṇā paṭivirato hoti. He becomes one who abstains from accepting bondswomen and bondsmen.male and female bondservants,

Ajeḷakapaṭiggahaṇā paṭivirato hoti. He becomes one who abstains from accepting sheep and goats.goats and sheep,

Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. He becomes one who abstains from accepting poultry and pigs.chickens and pigs,

Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. He becomes one who abstains from accepting elephants, cattle, horses and mares.elephants, cows, horses, and mares,

Khettavatthupaṭiggahaṇā paṭivirato hoti. He becomes one who abstains from accepting fields and lands.and fields and land.

Dūteyyapahiṇagamanānuyogā paṭivirato hoti. He becomes one who abstains from going on errands.They refrain from running errands and messages;

Kayavikkayā paṭivirato hoti. He becomes one who abstains from buying and selling.buying and selling;

Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. He becomes one who abstains from false weights, false metal and false measures.falsifying weights, metals, or measures;

Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. He becomes one who abstains from cheating, deceiving, defrauding and trickery.bribery, fraud, cheating, and duplicity;

Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. He becomes one who abstains from wounding, murdering, binding, brigandage, plunder and violence.mutilation, murder, abduction, banditry, plunder, and violence.

So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. He becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.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; Just as wherever a winged bird flies it flies using its own wings,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. so too he becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.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. Possessing this store of Noble Ones’ virtue, he feels in himself pleasure that is blameless.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. He becomes one who, on seeing a visible form with the eye, apprehends no signs and featuresWhen 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. through which, if he left the eye faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him. He practises the way of restraint, he guards the eye faculty, undertakes the restraint of the eye faculty.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… On hearing a sound with the ear …When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …pe… On smelling an odour with the nose …When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …pe… On tasting a flavour with the tongue …When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe… On touching a tangible with the body …When they feel a touch with their body …

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. On cognizing a dhamma with the mind he apprehends no signs and featuresWhen 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. through which, if he left the mind faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him. He practises the way of restraint, he guards the mind faculty, undertakes the restraint of the mind faculty.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. Possessing this Noble Ones’ faculty restraint, he feels in himself pleasure that is unsullied.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. He becomes one who acts in full awareness when moving forward and moving backward, who acts in full awareness when looking towards and looking away, who acts in full awareness when flexing and extending, who acts in full awareness when wearing the patched cloak, robes and bowl, who acts in full awareness when eating, drinking, chewing and tasting, who acts in full awareness when evacuating the bowels and making water, who acts in full awareness when walking, standing, sitting, waking up, talking and keeping silent.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 Possessing this store of the Noble Ones’ virtue, and possessing this noble contentment, and possessing this Noble Ones’ faculty restraint, and possessing this Noble Ones’ mindfulness and full awareness,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. he resorts to a secluded resting-place—to the forest, a tree-root, a rock, a ravine, a mountain cave, a charnel ground, a woodland solitude, an open space, a heap of straw.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. On return from his alms-round after the meal, he sits down, folding his legs crosswise, setting his body erect, establishing mindfulness before him.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. Abandoning covetousness for the world, he abides with a mind free from covetousness, he purifies mind from covetousness.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. Abandoning ill-will and hatred, he abides without a mind of ill-will, compassionate for the welfare of all living beings, he purifies mind from ill-will and hatred.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. Abandoning lethargy and drowsiness, he abides with a mind free from lethargy and drowsiness, percipient of light, mindful and fully aware, he purifies mind from lethargy and drowsiness.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. Abandoning agitation and worry, he abides unagitated with a mind stilled in himself, he purifies mind from agitation and worry.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. Abandoning uncertainty, he abides with a mind crossed beyond uncertainty, unquestioning about profitable dhammas, he purifies mind from uncertainty.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 Having thus abandoned these five hindrances, imperfections of mind that weaken understanding,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. quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion.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. In this way too, bhikkhus, exertion is fruitful, striving is fruitful.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. Again, bhikkhus, with the stilling of initial and sustained application, a bhikkhu enters upon and abides in the second jhāna, which has internal placidity and singleness of mind, without initial application, without sustained application, with joy and pleasure born of concentration.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. In this way too, bhikkhus, exertion is fruitful, striving is fruitful.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. Again, bhikkhus, with the fading away of joy as well, a bhikkhu dwells in equanimity, mindful and fully aware, and feels pleasure with the body; he enters upon and abides in the third jhāna, on account of which the noble ones announce: ‘He dwells happily who has equanimity and is mindful.’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. In this way too, bhikkhus, exertion is fruitful, striving is fruitful.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. Again, bhikkhus, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.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. In this way too, bhikkhus, exertion is fruitful, striving is fruitful.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 his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it, inclines it, to the knowledge of recollection of past lives.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. He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world-contraction, many aeons of world-expansion, many aeons of world-contraction and expansion: ‘there I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; and passing away from there, I reappeared here’—thus he recollects his manifold past lives with their aspects and particulars.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. In this way too, bhikkhus, exertion is fruitful, striving is fruitful.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 his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it, inclines it, to the knowledge of the passing away and reappearance of beings.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 the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate; he understands how beings pass on according to their actions: ‘these beings who were ill-conducted in body, speech, and mind, revilers of the noble ones, wrong in view, undertaking action based on wrong view, on the dissolution of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these beings who were well-conducted in body, speech, and mind, not revilers of the noble ones, right in view, undertaking action based on right view, on the dissolution of the body, after death, have reappeared in a good destination, even in the heavenly world’—thus, with the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate; he understands how beings pass on according to their actions.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. In this way too, bhikkhus, exertion is fruitful, striving is fruitful.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 his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs it, inclines it, to the knowledge of the exhaustion of the taints.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; He understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering’;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. he understands as it actually is: ‘These are the taints’; he understands as it actually is: ‘This is the origin of the taints’; he understands as it actually is: ‘This is the cessation of the taints’; he understands as it actually is: ‘This is the way leading to the cessation of the taints.’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 thus, his mind is liberated from the taint of sensual desire, liberated from the taint of being, liberated from the taint of ignorance.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 it is liberated, there comes the knowledge: ‘It is liberated.’When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: ‘Birth is exhausted, the life divine has been lived, what was to be done is done, there is no more of this to come.’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. In this way too, bhikkhus, exertion is fruitful, striving is fruitful.That too is how exertion and striving is fruitful.

Evaṁvādī, bhikkhave, tathāgatā. This, bhikkhus, is the doctrine of the Tathāgatas.Such is the doctrine of the Realized One.

Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ dasa sahadhammikā pāsaṁsaṭṭhānā āgacchanti. For the Tathāgatas who hold this doctrine, bhikkhus, there are ten legitimate grounds for praise.Saying this, the Realized One deserves praise on ten legitimate grounds.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; If, bhikkhus, beings experience pleasure and pain because of what was done in the past,If sentient beings experience pleasure and pain because of past deeds,

addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. then surely, bhikkhus, the Tathāgata was a doer of good deeds in the past, since he now feels such taintless, pleasant feelings.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, bhikkhus, beings experience pleasure and pain because of creation by a supreme god,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. then surely, bhikkhus, the Tathāgata was created by a good supreme god, since he now feels such taintless, pleasant feelings.clearly the Realized One was created by a good God, since he now experiences such undefiled pleasure.

Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; If, bhikkhus, beings experience pleasure and pain because of circumstance,If sentient beings experience pleasure and pain because of circumstance and nature,

addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. then surely, bhikkhus, the Tathāgata has good circumstances, since he now feels such taintless, pleasant feelings.clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure.

Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; If, bhikkhus, beings experience pleasure and pain because of class of origin,If sentient beings experience pleasure and pain because of the class of rebirth,

addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. then surely, bhikkhus, the Tathāgata has a good class of origin, since he now feels such taintless, pleasant feelings.clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure.

Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; If, bhikkhus, beings experience pleasure and pain because of present exertion,If sentient beings experience pleasure and pain because of exertion in this life,

addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. then surely, bhikkhus, the Tathāgata has made good present exertion, since he now feels such taintless, pleasant feelings.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; If, bhikkhus, beings experience pleasure and pain because of what was done in the past, the Tathāgata is to be praised;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. if beings do not experience pleasure and pain because of what was done in the past, the Tathāgata is to be praised.

Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; If, bhikkhus, beings experience pleasure and pain because of creation by a supreme god, the Tathāgata is to be praised;or God Almighty’s creation,

no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. if beings do not experience pleasure and pain because of creation by a supreme god, the Tathāgata is to be praised.

Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; If, bhikkhus, beings experience pleasure and pain because of circumstance, the Tathāgata is to be praised;or circumstance and nature,

no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. if beings do not experience pleasure and pain because of circumstance, the Tathāgata is to be praised.

Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; If, bhikkhus, beings experience pleasure and pain because of class of origin, the Tathāgata is to be praised;or class of rebirth,

no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. if beings do not experience pleasure and pain because of class of origin, the Tathāgata is to be praised.

Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; If, bhikkhus, beings experience pleasure and pain because of present exertion, the Tathāgata is to be praised;

no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. if beings do not experience pleasure and pain because of present exertion, the Tathāgata is to be praised.or exertion in this life.

Evaṁvādī, bhikkhave, tathāgatā. This, bhikkhus, is the doctrine of the Tathāgatas.Such is the doctrine of the Realized One.

Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ ime dasa sahadhammikā pāsaṁsaṭṭhānā āgacchantī”ti. For the Tathāgatas who hold this doctrine, bhikkhus, these ten legitimate grounds for praise apply.”Saying this, the Realized One deserves praise on these ten legitimate grounds.”

Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Those bhikkhus were satisfied and delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Devadahasuttaṁ niṭṭhitaṁ paṭhamaṁ.
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