{"id":"mn101","title":"At Devadaha","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn101","title":"At Devadaha","units":[{"id":"mn101:0","sourceIds":["mn101:0.1","mn101:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 101\nDevadahasutta","en":"Middle Discourses 101\nAt Devadaha"}},{"id":"mn101:1","sourceIds":["mn101:1.1","mn101:1.2","mn101:1.3"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo.\nTatra kho bhagavā bhikkhū āmantesi:","en":"So I have heard.\nAt one time the Buddha was staying in the land of the Sakyans, near the Sakyan town named Devadaha.\nThere the Buddha addressed the mendicants,"}},{"id":"mn101:2","sourceIds":["mn101:2.1","mn101:2.2","mn101:2.3","mn101:2.4","mn101:2.5","mn101:2.6","mn101:2.7","mn101:2.8"],"kind":"text","text":{"pi":"“bhikkhavo”ti.\n“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:\n“santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti.\nEvaṁvādino, bhikkhave, nigaṇṭhā.","en":"“Mendicants!”\n“Venerable sir,” they replied.\nThe Buddha said this:\n“Mendicants, there are some ascetics and brahmins who have this doctrine and view:\n‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.\nSo, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.\nWith 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.’\nSuch is the doctrine of the Jain ascetics."}},{"id":"mn101:3","sourceIds":["mn101:3.1","mn101:3.2","mn101:3.3","mn101:3.4","mn101:3.5","mn101:3.6"],"kind":"text","text":{"pi":"Evaṁvādāhaṁ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṁ vadāmi:\n‘saccaṁ kira tumhe, āvuso nigaṇṭhā, evaṁvādino evaṁdiṭṭhino—\nyaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?\nTe ca me, bhikkhave, nigaṇṭhā evaṁ puṭṭhā ‘āmā’ti paṭijānanti.","en":"I’ve gone up to the Jain ascetics who say this and said,\n‘Is it really true that this is the venerables’ view?’\nThey admitted that it is."}},{"id":"mn101:4","sourceIds":["mn101:4.1","mn101:4.2","mn101:4.3","mn101:4.4","mn101:4.5","mn101:4.6","mn101:4.7","mn101:4.8","mn101:4.9","mn101:4.10","mn101:4.11","mn101:4.12","mn101:4.13","mn101:4.14","mn101:4.15","mn101:4.16"],"kind":"text","text":{"pi":"Tyāhaṁ evaṁ vadāmi:\n‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—\nahuvamheva mayaṁ pubbe, na nāhuvamhā’ti?\n‘No hidaṁ, āvuso’.\n‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—\nakaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhā’ti?\n‘No hidaṁ, āvuso’.\n‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—\nevarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti?\n‘No hidaṁ, āvuso’.\n‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—\nettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?\n‘No hidaṁ, āvuso’.\n‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—\ndiṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti?\n‘No hidaṁ, āvuso’.","en":"I said to them,\n‘But reverends, do you know\nfor sure that you existed in the past, and it is not the case that you did not exist?’\n‘No we don’t, reverend.’\n‘But reverends, do you know\nfor sure that you did bad deeds in the past?’\n‘No we don’t, reverend.’\n‘But reverends, do you know\nthat you did bad deeds of this type or that?’\n‘No we don’t, reverend.’\n‘But reverends, do you know\nthat 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?’\n‘No we don’t, reverend.’\n‘But reverends, do you know\nabout giving up unskillful qualities in this very life and embracing skillful qualities?’\n‘No we don’t, reverend.’"}},{"id":"mn101:5","sourceIds":["mn101:5.1","mn101:5.2","mn101:5.3","mn101:5.4","mn101:5.5","mn101:5.6","mn101:5.7","mn101:5.8","mn101:5.9","mn101:5.10"],"kind":"text","text":{"pi":"‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—\nahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—\nakaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—\nevarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—\nettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—\ndiṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;\nevaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:\n“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.","en":"‘So it seems that you don’t know any of these things.\nIn that case, it’s not appropriate for the Jain venerables to declare this."}},{"id":"mn101:6","sourceIds":["mn101:6.1","mn101:6.2","mn101:6.3","mn101:6.4","mn101:6.5","mn101:6.6","mn101:6.7","mn101:6.8","mn101:6.9","mn101:6.10"],"kind":"text","text":{"pi":"Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha—\nahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—\nakaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—\nevarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—\nettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—\ndiṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;\nevaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya:\n“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.","en":"Now, supposing you did know these things.\nIn that case, it would be appropriate for the Jain venerables to declare this."}},{"id":"mn101:7","sourceIds":["mn101:7.1","mn101:7.2","mn101:7.3","mn101:7.4","mn101:7.5","mn101:7.6","mn101:7.7","mn101:7.8","mn101:7.9","mn101:7.10","mn101:7.11","mn101:7.12","mn101:7.13","mn101:7.14","mn101:7.15","mn101:7.16","mn101:7.17","mn101:7.18","mn101:7.19","mn101:7.20","mn101:7.21","mn101:7.22","mn101:7.23","mn101:7.24","mn101:7.25"],"kind":"text","text":{"pi":"Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena;\nso sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.\nTassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.\nTassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya;\nso satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.\nTassa so bhisakko sallakatto esaniyā sallaṁ eseyya;\nso esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya.\nTassa so bhisakko sallakatto sallaṁ abbuheyya;\nso sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.\nTassa so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odaheyya;\nso agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.\nSo aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṁvasī yena kāmaṅgamo.\nTassa evamassa:\n“ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena.\nSohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.\nTassa me mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapesuṁ.\nTassa me so bhisakko sallakatto satthena vaṇamukhaṁ parikanti;\nsohaṁ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.\nTassa me so bhisakko sallakatto esaniyā sallaṁ esi;\nso ahaṁ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṁ.\nTassa me so bhisakko sallakatto sallaṁ abbuhi;\nsohaṁ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.\nTassa me so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odahi;\nsohaṁ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.\nSomhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṁvasī yena kāmaṅgamo”ti.","en":"Suppose a man was struck by an arrow thickly smeared with poison,\ncausing painful feelings, sharp and severe.\nTheir friends and colleagues, relatives and kin would get a surgeon to treat them.\nThe surgeon would cut open the wound with a scalpel,\ncausing painful feelings, sharp and severe.\nThey’d probe for the arrow,\ncausing painful feelings, sharp and severe.\nThey’d extract the arrow,\ncausing painful feelings, sharp and severe.\nThey’d apply cauterizing medicine to the wound,\ncausing painful feelings, sharp and severe.\nAfter 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.\nThey’d think,\n“Earlier I was struck by an arrow thickly smeared with poison,\ncausing painful feelings, sharp and severe.\nMy friends and colleagues, relatives and kin got a surgeon to treat me.\nAt each step, the treatment was painful.\nBut these days that wound is healed and the skin regrown. I’m healthy, happy, autonomous, my own master, able to go where I want.”"}},{"id":"mn101:8","sourceIds":["mn101:8.1","mn101:8.2","mn101:8.3","mn101:8.4","mn101:8.5","mn101:8.6","mn101:8.7","mn101:8.8","mn101:8.9","mn101:8.10"],"kind":"text","text":{"pi":"Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha—\nahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—\nakaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—\nevarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—\nettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—\ndiṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;\nevaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya:\n“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.","en":"In the same way, reverends, if you knew about these things,\nit would be appropriate for the Jain venerables to declare this."}},{"id":"mn101:9","sourceIds":["mn101:9.1","mn101:9.2","mn101:9.3","mn101:9.4","mn101:9.5","mn101:9.6","mn101:9.7","mn101:9.8","mn101:9.9","mn101:9.10"],"kind":"text","text":{"pi":"Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha—\nahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—\nakaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—\nevarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—\nettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—\ndiṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;\ntasmā āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:\n“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti.","en":"But since you don’t know any of these things,\nit’s not appropriate for the Jain venerables to declare this.’"}},{"id":"mn101:10","sourceIds":["mn101:10.1","mn101:10.2","mn101:10.3","mn101:10.4","mn101:10.5","mn101:10.6","mn101:10.7","mn101:10.8","mn101:10.9"],"kind":"text","text":{"pi":"Evaṁ vutte, bhikkhave, te nigaṇṭhā maṁ etadavocuṁ:\n‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti.\n“Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.\nSo evamāha:\n“atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha,\nyaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpakammassa akaraṇaṁ.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.\nTañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā’ti.","en":"When I said this, those Jain ascetics said to me,\n‘Reverend, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus:\n“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”\nHe says:\n“O reverend Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities.\nAnd when in the present you are restrained in body, speech, and mind, you’re not doing any bad deeds for the future.\nSo, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.\nWith 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.”\nWe endorse and accept this, and we are satisfied with it.’"}},{"id":"mn101:11","sourceIds":["mn101:11.1","mn101:11.2","mn101:11.3","mn101:11.4","mn101:11.5","mn101:11.6","mn101:11.7"],"kind":"text","text":{"pi":"Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ:\n‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā.\nKatame pañca?\nSaddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—\nime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā.\nTatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti.\nEvaṁvādī kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.","en":"When they said this, I said to them,\n‘These five things can be seen to turn out in two different ways in this very life.\nWhat five?\nFaith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation.\nThese are the five things that can be seen to turn out in two different ways in this very life.\nIn 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?’\nWhen I said this, I did not see any legitimate defense of their doctrine from the Jains."}},{"id":"mn101:12","sourceIds":["mn101:12.1","mn101:12.2","mn101:12.3","mn101:12.4","mn101:12.5","mn101:12.6"],"kind":"text","text":{"pi":"Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi:\n‘taṁ kiṁ maññatha, āvuso nigaṇṭhā.\nYasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;\nyasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?\n‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma;\nyasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.","en":"Furthermore, I said to those Jain ascetics,\n‘What do you think, reverends?\nAt a time of intense exertion and striving do you suffer painful, sharp, severe, acute feelings due to exertion?\nWhereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to exertion?’\n‘Reverend Gotama, at a time of intense exertion we suffer painful, sharp feelings due to exertion,\nnot without intense exertion.’"}},{"id":"mn101:13","sourceIds":["mn101:13.1","mn101:13.2","mn101:13.3","mn101:13.4","mn101:13.5","mn101:13.6"],"kind":"text","text":{"pi":"‘Iti kira, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;\nyasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha.\nEvaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:\n“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.","en":"‘So it seems that only at a time of intense exertion do you suffer painful, sharp feelings due to exertion,\nnot without intense exertion.\nIn that case, it’s not appropriate for the Jain venerables to declare:\n“Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …”"}},{"id":"mn101:14","sourceIds":["mn101:14.1","mn101:14.2","mn101:14.3","mn101:14.4","mn101:14.5","mn101:14.6"],"kind":"text","text":{"pi":"Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;\nyasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;\nevaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya:\n“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.","en":"If at a time of intense exertion you did not suffer painful, sharp feelings due to exertion,\nand if without intense exertion you did experience such feelings,\nit would be appropriate for the Jain venerables to declare this."}},{"id":"mn101:15","sourceIds":["mn101:15.1","mn101:15.2","mn101:15.3","mn101:15.4","mn101:15.5","mn101:15.6","mn101:15.7"],"kind":"text","text":{"pi":"Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;\nyasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;\nte tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha:\n“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.\nIti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;\nāyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti.\nEvaṁvādīpi kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.","en":"But since this is not the case,\naren’t you experiencing painful, sharp feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply:\n“Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’\nWhen I said this, I did not see any legitimate defense of their doctrine from the Jains."}},{"id":"mn101:16","sourceIds":["mn101:16.1","mn101:16.2","mn101:16.3","mn101:16.4","mn101:16.5"],"kind":"text","text":{"pi":"Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi:\n‘taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.\n‘Yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.","en":"Furthermore, I said to those Jain ascetics,\n‘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?’\n‘No, reverend.’\n‘But if a deed is to be experienced in lives to come, can exertion make it be experienced in this life?’\n‘No, reverend.’"}},{"id":"mn101:17","sourceIds":["mn101:17.1","mn101:17.2","mn101:17.3","mn101:17.4"],"kind":"text","text":{"pi":"‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.\n‘Yaṁ panidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.","en":"‘What do you think, reverends? If a deed is to be experienced as pleasant, can exertion make it be experienced as painful?’\n‘No, reverend.’\n‘But if a deed is to be experienced as painful, can exertion make it be experienced as pleasant?’\n‘No, reverend.’"}},{"id":"mn101:18","sourceIds":["mn101:18.1","mn101:18.2","mn101:18.3","mn101:18.4"],"kind":"text","text":{"pi":"‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.\n‘Yaṁ panidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.","en":"‘What do you think, reverends? If a deed is to be experienced when ripe, can exertion make it be experienced when unripe?’\n‘No, reverend.’\n‘But if a deed is to be experienced when unripe, can exertion make it be experienced when ripe?’\n‘No, reverend.’"}},{"id":"mn101:19","sourceIds":["mn101:19.1","mn101:19.2","mn101:19.3","mn101:19.4"],"kind":"text","text":{"pi":"‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.\n‘Yaṁ panidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.","en":"‘What do you think, reverends? If a deed is to be experienced a lot, can exertion make it be experienced a little?’\n‘No, reverend.’\n‘But if a deed is to be experienced a little, can exertion make it be experienced a lot?’\n‘No, reverend.’"}},{"id":"mn101:20","sourceIds":["mn101:20.1","mn101:20.2","mn101:20.3","mn101:20.4"],"kind":"text","text":{"pi":"‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.\n‘Yaṁ panidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti labbhametan’ti?\n‘No hidaṁ, āvuso’.","en":"‘What do you think, reverends? If a deed is to be experienced, can exertion make it not be experienced?’\n‘No, reverend.’\n‘But if a deed is not to be experienced, can exertion make it be experienced?’\n‘No, reverend.’"}},{"id":"mn101:21","sourceIds":["mn101:21.1","mn101:21.2"],"kind":"text","text":{"pi":"‘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;\nevaṁ sante āyasmantānaṁ nigaṇṭhānaṁ aphalo upakkamo hoti, aphalaṁ padhānaṁ’.","en":"‘So it seems that exertion cannot change the way deeds are experienced in any of these ways.\nThis being so, your exertion and striving are fruitless.’"}},{"id":"mn101:22","sourceIds":["mn101:22.1","mn101:22.2","mn101:22.3","mn101:22.4","mn101:22.5","mn101:22.6","mn101:22.7","mn101:22.8","mn101:22.9","mn101:22.10","mn101:22.11","mn101:22.12","mn101:22.13","mn101:22.14","mn101:22.15","mn101:22.16","mn101:22.17","mn101:22.18","mn101:22.19","mn101:22.20","mn101:22.21","mn101:22.22","mn101:22.23","mn101:22.24","mn101:22.25"],"kind":"text","text":{"pi":"Evaṁvādī, bhikkhave, nigaṇṭhā.\nEvaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.\nSace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.\nSace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.\nSace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.\nSace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.\nSace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.\nSace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;\nno ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.\nSace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;\nno ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.\nSace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;\nno ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.\nSace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;\nno ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.\nSace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;\nno ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.\nEvaṁvādī, bhikkhave, nigaṇṭhā.\nEvaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ ime dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.\nEvaṁ kho, bhikkhave, aphalo upakkamo hoti, aphalaṁ padhānaṁ.","en":"Such is the doctrine of the Jain ascetics.\nSaying this, the Jain ascetics deserve rebuttal and criticism on ten legitimate grounds.\nIf sentient beings experience pleasure and pain because of past deeds,\nclearly the Jains have done bad deeds in the past, since they now experience such intense pain.\nIf sentient beings experience pleasure and pain because of God Almighty’s creation,\nclearly the Jains were created by a bad God, since they now experience such intense pain.\nIf sentient beings experience pleasure and pain because of circumstance and nature,\nclearly the Jains arise from bad circumstances, since they now experience such intense pain.\nIf sentient beings experience pleasure and pain because of the class of rebirth,\nclearly the Jains have been reborn in a bad class, since they now experience such intense pain.\nIf sentient beings experience pleasure and pain because of exertion in this life,\nclearly the Jains exert themselves badly in this life, since they now experience such intense pain.\nThe Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds,\nor God Almighty’s creation,\nor circumstance and nature,\nor class of rebirth,\nor exertion in this life.\nSuch is the doctrine of the Jain ascetics.\nThe Jain ascetics who say this deserve rebuttal and criticism on these ten legitimate grounds.\nThat’s how exertion and striving is fruitless."}},{"id":"mn101:23","sourceIds":["mn101:23.1","mn101:23.2","mn101:23.3","mn101:23.4","mn101:23.5","mn101:23.6","mn101:23.7","mn101:23.8","mn101:23.9","mn101:23.10"],"kind":"text","text":{"pi":"Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ?\nIdha, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.\nSo evaṁ pajānāti:\n‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.\nSo yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati.\nYassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti.\nTassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—\nevampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.\nTassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—\nevampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.","en":"And how is exertion and striving fruitful?\nIt’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.\nThey understand:\n‘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.’\nSo they either actively strive or develop equanimity as appropriate.\nThrough active striving they become dispassionate toward that specific source of suffering,\nand so that suffering is worn away.\nThrough developing equanimity they become dispassionate toward that other source of suffering,\nand so that suffering is worn away."}},{"id":"mn101:24","sourceIds":["mn101:24.1","mn101:24.2","mn101:24.3","mn101:24.4","mn101:24.5","mn101:24.6","mn101:24.7","mn101:24.8"],"kind":"text","text":{"pi":"Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.\nSo taṁ itthiṁ passeyya aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.\nTaṁ kiṁ maññatha, bhikkhave,\napi nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?\n“Evaṁ, bhante”.\n“Taṁ kissa hetu”?\n“Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.\nTasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.","en":"Suppose a man is in love with a woman, full of intense desire and lust.\nThen he sees her standing together with another man, chatting, giggling, and laughing.\nWhat do you think, mendicants?\nWould that give rise to sorrow, lamentation, pain, sadness, and distress for him?”\n“Yes, sir.\nWhy is that?\nBecause that man is in love with that woman, full of intense desire and lust.”"}},{"id":"mn101:25","sourceIds":["mn101:25.1","mn101:25.2","mn101:25.3","mn101:25.4","mn101:25.5","mn101:25.6","mn101:25.7","mn101:25.8","mn101:25.9","mn101:25.10","mn101:25.11","mn101:25.12"],"kind":"text","text":{"pi":"“Atha kho, bhikkhave, tassa purisassa evamassa:\n‘ahaṁ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.\nTassa me amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjanti sokaparidevadukkhadomanassūpāyāsā.\nYannūnāhaṁ yo me amussā itthiyā chandarāgo taṁ pajaheyyan’ti.\nSo yo amussā itthiyā chandarāgo taṁ pajaheyya.\nSo taṁ itthiṁ passeyya aparena samayena aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.\nTaṁ kiṁ maññatha, bhikkhave,\napi nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?\n“No hetaṁ, bhante”.\n“Taṁ kissa hetu”?\n“Amu hi, bhante, puriso amussā itthiyā virāgo.\nTasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.","en":"“Then that man might think:\n‘I’m in love with that woman, full of intense desire and lust.\nWhen I saw her standing together with another man, chatting, giggling, and laughing, it gave rise to sorrow, lamentation, pain, sadness, and distress for me.\nWhy don’t I give up that desire and lust for that woman?’\nSo that’s what he did.\nSome time later he sees her again standing together with another man, chatting, giggling, and laughing.\nWhat do you think, mendicants?\nWould that give rise to sorrow, lamentation, pain, sadness, and distress for him?”\n“No, sir.\nWhy is that?\nBecause he no longer desires that woman.”"}},{"id":"mn101:26","sourceIds":["mn101:26.1","mn101:26.2","mn101:26.3","mn101:26.4","mn101:26.5","mn101:26.6","mn101:26.7","mn101:26.8","mn101:26.9","mn101:26.10"],"kind":"text","text":{"pi":"“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.\nSo evaṁ pajānāti:\n‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.\nSo yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati;\nyassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti.\nTassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—\nevampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.\nTassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—\nevampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.\nEvampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.","en":"“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.\nThey understand:\n‘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.’\nSo they either actively strive or develop equanimity as appropriate.\nThrough active striving they become dispassionate toward that specific source of suffering,\nand so that suffering is worn away.\nThrough developing equanimity they become dispassionate toward that other source of suffering,\nand so that suffering is worn away.\nThat’s how exertion and striving is fruitful."}},{"id":"mn101:27","sourceIds":["mn101:27.1","mn101:27.2","mn101:27.3","mn101:27.4","mn101:27.5","mn101:27.6","mn101:27.7","mn101:27.8","mn101:27.9","mn101:27.10"],"kind":"text","text":{"pi":"Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati:\n‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;\ndukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.\nYannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.\nSo dukkhāya attānaṁ padahati.\nTassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.\nSo na aparena samayena dukkhāya attānaṁ padahati.\nTaṁ kissa hetu?\nYassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.\nTasmā na aparena samayena dukkhāya attānaṁ padahati.","en":"Furthermore, a mendicant reflects:\n‘When I live as I please, unskillful qualities grow and skillful qualities decline.\nBut when I strive painfully, unskillful qualities decline and skillful qualities grow.\nWhy don’t I strive painfully?’\nSo that’s what they do,\nand as they do so unskillful qualities decline and skillful qualities grow.\nAfter some time, they no longer strive painfully.\nWhy is that?\nBecause they have accomplished the goal for which they strived painfully."}},{"id":"mn101:28","sourceIds":["mn101:28.1"],"kind":"text","text":{"pi":"Seyyathāpi, bhikkhave, usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ.","en":"Suppose a fletcher was heating an arrow shaft between two firebrands, making it straight and fit for use."}},{"id":"mn101:29","sourceIds":["mn101:29.1","mn101:29.2","mn101:29.3","mn101:29.4","mn101:29.5","mn101:29.6","mn101:29.7","mn101:29.8","mn101:29.9","mn101:29.10","mn101:29.11","mn101:29.12","mn101:29.13","mn101:29.14","mn101:29.15"],"kind":"text","text":{"pi":"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.\nTaṁ kissa hetu?\nYassa hi so, bhikkhave, atthāya usukāro tejanaṁ dvīsu alātesu ātāpeyya paritāpeyya ujuṁ kareyya kammaniyaṁ svāssa attho abhinipphanno hoti.\nTasmā na aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ.\nEvameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati:\n‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;\ndukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.\nYannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.\nSo dukkhāya attānaṁ padahati.\nTassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.\nSo na aparena samayena dukkhāya attānaṁ padahati.\nTaṁ kissa hetu?\nYassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.\nTasmā na aparena samayena dukkhāya attānaṁ padahati.\nEvampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.","en":"After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use.\nWhy is that?\nBecause they have accomplished the goal for which they heated it.\nIn the same way, a mendicant reflects:\n‘When I live as I please, unskillful qualities grow and skillful qualities decline.\nBut when I strive painfully, unskillful qualities decline and skillful qualities grow.\nWhy don’t I strive painfully?’ …\nAfter some time, they no longer strive painfully.\nThat too is how exertion and striving is fruitful."}},{"id":"mn101:30","sourceIds":["mn101:30.1","mn101:30.2","mn101:30.3"],"kind":"text","text":{"pi":"Puna caparaṁ, bhikkhave, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.\nSo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.\nSo dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.","en":"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.\nHe 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.\nHe 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."}},{"id":"mn101:31","sourceIds":["mn101:31.1","mn101:31.2","mn101:31.3","mn101:31.4","mn101:31.5","mn101:31.6","mn101:31.7"],"kind":"text","text":{"pi":"Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.\nSo taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.\nSo tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:\n‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.\nNayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.\nYannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.\nSo 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.","en":"A householder hears that teaching, or a householder’s child, or someone reborn in a good family.\nThey gain faith in the Realized One,\nand reflect:\n‘Life at home is cramped and dirty, life gone forth is wide open.\nIt’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.\nWhy don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’\nAfter 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."}},{"id":"mn101:32","sourceIds":["mn101:32.1","mn101:32.2","mn101:32.3","mn101:32.4","mn101:32.5","mn101:32.6","mn101:32.7","mn101:32.8","mn101:32.9","mn101:32.10","mn101:32.11","mn101:32.12","mn101:32.13","mn101:32.14","mn101:32.15","mn101:32.16","mn101:32.17","mn101:32.18","mn101:32.19","mn101:32.20","mn101:32.21","mn101:32.22","mn101:32.23","mn101:32.24","mn101:32.25","mn101:32.26"],"kind":"text","text":{"pi":"So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.\nAdinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.\nAbrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.\nMusāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.\nPisuṇaṁ 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.\nPharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.\nSamphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.\nSo bījagāmabhūtagāmasamārambhā paṭivirato hoti.\nEkabhattiko hoti rattūparato virato vikālabhojanā.\nNaccagītavāditavisūkadassanā paṭivirato hoti.\nMālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.\nUccāsayanamahāsayanā paṭivirato hoti.\nJātarūparajatapaṭiggahaṇā paṭivirato hoti.\nĀmakadhaññapaṭiggahaṇā paṭivirato hoti.\nĀmakamaṁsapaṭiggahaṇā paṭivirato hoti.\nItthikumārikapaṭiggahaṇā paṭivirato hoti.\nDāsidāsapaṭiggahaṇā paṭivirato hoti.\nAjeḷakapaṭiggahaṇā paṭivirato hoti.\nKukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.\nHatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.\nKhettavatthupaṭiggahaṇā paṭivirato hoti.\nDūteyyapahiṇagamanānuyogā paṭivirato hoti.\nKayavikkayā paṭivirato hoti.\nTulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.\nUkkoṭanavañcananikatisāciyogā paṭivirato hoti.\nChedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.","en":"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.\nThey give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.\nThey give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.\nThey 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.\nThey 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.\nThey 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.\nThey 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.\nThey refrain from injuring plants and seeds.\nThey eat in one part of the day, abstaining from eating at night and food at the wrong time.\nThey refrain from seeing shows of dancing, singing, and music.\nThey refrain from attiring and adorning themselves with garlands, fragrance, and makeup.\nThey refrain from high and luxurious beds.\nThey refrain from receiving gold and currency,\nraw grains,\nraw meat,\nwomen and girls,\nmale and female bondservants,\ngoats and sheep,\nchickens and pigs,\nelephants, cows, horses, and mares,\nand fields and land.\nThey refrain from running errands and messages;\nbuying and selling;\nfalsifying weights, metals, or measures;\nbribery, fraud, cheating, and duplicity;\nmutilation, murder, abduction, banditry, plunder, and violence."}},{"id":"mn101:33","sourceIds":["mn101:33.1","mn101:33.2","mn101:33.3","mn101:33.4"],"kind":"text","text":{"pi":"So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.\nSeyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;\nevameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati.\nSo iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.","en":"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.\nThey’re like a bird: wherever it flies, wings are its only burden.\nIn 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.\nWhen they have this spectrum of noble ethics, they experience a blameless happiness inside themselves."}},{"id":"mn101:34","sourceIds":["mn101:34.1","mn101:34.2","mn101:34.3","mn101:34.4","mn101:34.5","mn101:34.6","mn101:34.7","mn101:34.8","mn101:34.9"],"kind":"text","text":{"pi":"So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.\nSotena saddaṁ sutvā …pe…\nghānena gandhaṁ ghāyitvā …pe…\njivhāya rasaṁ sāyitvā …pe…\nkāyena phoṭṭhabbaṁ phusitvā …pe…\nmanasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.\nSo iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.","en":"When they see a sight with their eyes, they don’t get caught up in the features and details.\nIf 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.\nWhen they hear a sound with their ears …\nWhen they smell an odor with their nose …\nWhen they taste a flavor with their tongue …\nWhen they feel a touch with their body …\nWhen they know an idea with their mind, they don’t get caught up in the features and details.\nIf 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.\nWhen they have this noble sense restraint, they experience an unsullied bliss inside themselves."}},{"id":"mn101:35","sourceIds":["mn101:35.1"],"kind":"text","text":{"pi":"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.","en":"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."}},{"id":"mn101:36","sourceIds":["mn101:36.1","mn101:36.2","mn101:36.3"],"kind":"text","text":{"pi":"So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato\nvivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.\nSo pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.","en":"When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,\nthey 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.\nAfter the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present."}},{"id":"mn101:37","sourceIds":["mn101:37.1","mn101:37.2","mn101:37.3","mn101:37.4","mn101:37.5"],"kind":"text","text":{"pi":"So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.\nByāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.\nThinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.\nUddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.\nVicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.","en":"Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.\nGiving 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.\nGiving 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.\nGiving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.\nGiving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt."}},{"id":"mn101:38","sourceIds":["mn101:38.1","mn101:38.2","mn101:38.3"],"kind":"text","text":{"pi":"So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe\nvivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.\nEvampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.","en":"They give up these five hindrances, corruptions of the heart that weaken wisdom.\nThen, 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.\nThat too is how exertion and striving is fruitful."}},{"id":"mn101:39","sourceIds":["mn101:39.1","mn101:39.2"],"kind":"text","text":{"pi":"Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.\nEvampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.","en":"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.\nThat too is how exertion and striving is fruitful."}},{"id":"mn101:40","sourceIds":["mn101:40.1","mn101:40.2"],"kind":"text","text":{"pi":"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.\nEvampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.","en":"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.’\nThat too is how exertion and striving is fruitful."}},{"id":"mn101:41","sourceIds":["mn101:41.1","mn101:41.2"],"kind":"text","text":{"pi":"Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.\nEvampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.","en":"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.\nThat too is how exertion and striving is fruitful."}},{"id":"mn101:42","sourceIds":["mn101:42.1","mn101:42.2","mn101:42.3"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.\nSo 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.\nEvampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.","en":"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.\nThey 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.\nThat too is how exertion and striving is fruitful."}},{"id":"mn101:43","sourceIds":["mn101:43.1","mn101:43.2","mn101:43.3"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.\nSo 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.\nEvampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.","en":"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.\nWith 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.\nThat too is how exertion and striving is fruitful."}},{"id":"mn101:44","sourceIds":["mn101:44.1","mn101:44.2","mn101:44.3"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.\nSo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;\n‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.","en":"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.\nThey 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.’\nThey 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’."}},{"id":"mn101:45","sourceIds":["mn101:45.1","mn101:45.2","mn101:45.3","mn101:45.4"],"kind":"text","text":{"pi":"Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.\nVimuttasmiṁ vimuttamiti ñāṇaṁ hoti.\n‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.\nEvampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.","en":"Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.\nWhen they’re freed, they know they’re freed.\nThey 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.’\nThat too is how exertion and striving is fruitful."}},{"id":"mn101:46","sourceIds":["mn101:46.1","mn101:46.2","mn101:46.3","mn101:46.4","mn101:46.5","mn101:46.6","mn101:46.7","mn101:46.8","mn101:46.9","mn101:46.10","mn101:46.11","mn101:46.12","mn101:46.13","mn101:46.14","mn101:46.15","mn101:46.16","mn101:46.17","mn101:46.18","mn101:46.19","mn101:46.20","mn101:46.21","mn101:46.22","mn101:46.23","mn101:46.24","mn101:46.25","mn101:46.26","mn101:46.27"],"kind":"text","text":{"pi":"Evaṁvādī, bhikkhave, tathāgatā.\nEvaṁvādīnaṁ, bhikkhave, tathāgatānaṁ dasa sahadhammikā pāsaṁsaṭṭhānā āgacchanti.\nSace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.\nSace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.\nSace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.\nSace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.\nSace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti;\naddhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.\nSace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;\nno ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.\nSace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;\nno ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.\nSace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;\nno ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.\nSace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;\nno ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.\nSace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;\nno ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.\nEvaṁvādī, bhikkhave, tathāgatā.\nEvaṁvādīnaṁ, bhikkhave, tathāgatānaṁ ime dasa sahadhammikā pāsaṁsaṭṭhānā āgacchantī”ti.\nIdamavoca bhagavā.\nAttamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.\nDevadahasuttaṁ niṭṭhitaṁ paṭhamaṁ.","en":"Such is the doctrine of the Realized One.\nSaying this, the Realized One deserves praise on ten legitimate grounds.\nIf sentient beings experience pleasure and pain because of past deeds,\nclearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure.\nIf sentient beings experience pleasure and pain because of God Almighty’s creation,\nclearly the Realized One was created by a good God, since he now experiences such undefiled pleasure.\nIf sentient beings experience pleasure and pain because of circumstance and nature,\nclearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure.\nIf sentient beings experience pleasure and pain because of the class of rebirth,\nclearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure.\nIf sentient beings experience pleasure and pain because of exertion in this life,\nclearly the Realized One exerts himself well in this life, since he now experiences such undefiled pleasure.\nThe Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds,\nor God Almighty’s creation,\nor circumstance and nature,\nor class of rebirth,\nor exertion in this life.\nSuch is the doctrine of the Realized One.\nSaying this, the Realized One deserves praise on these ten legitimate grounds.”\nThat is what the Buddha said.\nSatisfied, the mendicants approved what the Buddha said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn101/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}