Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at a market town of the Sakyans named Devadaha. There the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
The Doctrine of the Nigaṇṭhas
“santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti. Evaṁvādino, bhikkhave, nigaṇṭhā.
There are, bhikkhus, some ascetics and brahmins who hold such a doctrine and view as this: ‘Whatever this person experiences—whether pleasure, pain, or |neither-pleasure-nor-pain::neutral sensation, feeling which is neither unpleasant nor pleasant, neither comfortable nor uncomfortable sensation [adukkhamasukha]|—all that is due to what was done in the past. Thus, by |eradicating::ending; lit. end state [byantībhāva]| past deeds through |asceticism::spiritual practice, ascetic practice; lit. burning [tapasā]|, and by non-doing of new deeds, there is |no outflow::no effect, no result [anavassava]| in future. With no outflow in future, there is the |wearing away of [the results of] deeds::exhaustion of kamma [kammakkhaya]|; and with the wearing away of [the results of] deeds, there is the |wearing away of suffering::extinction of stress, termination of tension [dukkhakkhaya]|. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering.’ Such is the doctrine, bhikkhus, of the |Nigaṇṭhas::An ascetic sect in ancient India, known for strict self-discipline and austerities, often associated with Mahāvīra, a contemporary of the Buddha. Followers were known for practicing restraint, rejecting possessions, and adhering to non-violence. [nigaṇṭhā]|.
The Buddha’s Interrogation
Evaṁvādāhaṁ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṁ vadāmi: ‘saccaṁ kira tumhe, āvuso nigaṇṭhā, evaṁvādino evaṁdiṭṭhino— yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? Te ca me, bhikkhave, nigaṇṭhā evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
Bhikkhus, I approached the Nigaṇṭhas and said to them: ‘Is it true, friends Nigaṇṭhas, that you hold such a doctrine and view as this: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past. Thus, by eradicating past deeds through asceticism, and by non-doing of new deeds, there is no outflow in future. With no outflow in future, there is the wearing away of [the results of] deeds; and with the wearing away of [the results of] deeds, there is the wearing away of suffering. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering”?’ And being asked thus by me, bhikkhus, those Nigaṇṭhas admit it, saying, ‘Yes.’
Tyāhaṁ evaṁ vadāmi: ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ahuvamheva mayaṁ pubbe, na nāhuvamhā’ti?
I said to them: ‘But friends, Nigaṇṭhas, do you know—we existed in the past, it is not that we did not exist?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhā’ti?
‘But friends, Nigaṇṭhas, do you know—we did bad deeds in the past, it is not that we did not do them?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti?
‘But friends, Nigaṇṭhas, do you know—we did such and such bad deeds?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?
‘But friends, Nigaṇṭhas, do you know—so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering is worn away, all suffering will be completely worn away?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti?
‘But friends, Nigaṇṭhas, do you know—the abandoning of |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states and the undertaking of |wholesome::healthy, beneficial, useful [kusala]| states in the here and now?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha— ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha— akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha— evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha— ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
‘So it seems, friends Nigaṇṭhas, you do not know—we existed in the past, it is not that we did not exist; you do not know—we did bad deeds in the past, it is not that we did not do them; you do not know—we did such and such bad deeds; you do not know—so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering is worn away, all suffering will be completely worn away; you do not know—the abandoning of unwholesome states and the undertaking of wholesome states in the here and now. This being so, it is not proper for the venerable Nigaṇṭhas to declare: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past. Thus, by eradicating past deeds through asceticism, and by non-doing of new deeds, there is no outflow in future. With no outflow in future, there is the wearing away of [the results of] deeds; and with the wearing away of [the results of] deeds, there is the wearing away of suffering. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering.”’
Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha— ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha— akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha— evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha— ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
If, however, friends Nigaṇṭhas, you did know—we existed in the past, it is not that we did not exist; if you knew—we did bad deeds in the past, it is not that we did not do them; if you knew—we did such and such bad deeds; if you knew—so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering is worn away, all suffering will be completely worn away; if you knew—the abandoning of unwholesome states and the undertaking of wholesome states in the here and now; this being so, it would be proper for the venerable Nigaṇṭhas to declare: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past. Thus, by eradicating past deeds through asceticism, and by non-doing of new deeds, there is no outflow in future. With no outflow in future, there is the wearing away of [the results of] deeds; and with the wearing away of [the results of] deeds, there is the wearing away of suffering. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering.”
The Simile of the Poisoned Arrow
Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya; so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto esaniyā sallaṁ eseyya; so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto sallaṁ abbuheyya; so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odaheyya; so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṁvasī yena kāmaṅgamo.
Suppose, friends Nigaṇṭhas, a man were struck by an |arrow::(any sharp pointed object which causes pain) dart [salla]| thickly smeared with poison. And due to the piercing of the arrow, he would experience intense, sharp, and painful sensations. His friends or companions, his |relatives::kinsman [ñātī]| or |family members::blood relatives [sālohitā]| would bring a |surgeon::doctor, physician [bhisakka]| to treat him. That surgeon would cut around the opening of the wound with a knife; and due to the cutting around the opening of the wound with the knife, he would experience intense, sharp, and painful sensations. That surgeon would then probe for the arrow with a probe; and due to the probing for the arrow with the probe, he would experience intense, sharp, and painful sensations. That surgeon would then extract the arrow; and due to the extraction of the arrow, he would experience intense, sharp, and painful sensations. That surgeon would then apply a burning medicinal coal to the opening of the wound; and due to the application of the burning medicinal coal to the opening of the wound, he would experience intense, sharp, and painful sensations. On a later occasion, when the wound had healed and was covered with skin, he would become healthy, happy, independent, and autonomous, able to go wherever he wished.
Tassa evamassa: “ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena. Sohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. Tassa me mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapesuṁ. Tassa me so bhisakko sallakatto satthena vaṇamukhaṁ parikanti; sohaṁ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. Tassa me so bhisakko sallakatto esaniyā sallaṁ esi; so ahaṁ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṁ. Tassa me so bhisakko sallakatto sallaṁ abbuhi; sohaṁ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. Tassa me so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odahi; sohaṁ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṁvasī yena kāmaṅgamo”ti.
He would think thus: ‘Previously, I was struck by an arrow thickly smeared with poison. And due to the piercing of the arrow, I experienced intense, sharp, and painful sensations. My friends or companions, my relatives or family members brought a surgeon to treat me. That surgeon cut around the opening of the wound with a knife; and due to the cutting around the opening of the wound with the knife, I experienced intense, sharp, and painful sensations. That surgeon then probed for the arrow with a probe; and due to the probing for the arrow with the probe, I experienced intense, sharp, and painful sensations. That surgeon then extracted the arrow; and due to the extraction of the arrow, I experienced intense, sharp, and painful sensations. That surgeon then applied a burning medicinal coal to the opening of the wound; and due to the application of the burning medicinal coal to the opening of the wound, I experienced intense, sharp, and painful sensations. Now that the wound has healed and is covered with skin, I am healthy, happy, independent, and autonomous, able to go wherever I wish.’
Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha— ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha— akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha— evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha— ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
So too, friends Nigaṇṭhas, if you knew—we existed in the past, it is not that we did not exist; if you knew—we did bad deeds in the past, it is not that we did not do them; if you knew—we did such and such bad deeds; if you knew—so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering is worn away, all suffering will be completely worn away; if you knew—the abandoning of unwholesome states and the undertaking of wholesome states in the here and now; this being so, it would be proper for the venerable Nigaṇṭhas to declare: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past. Thus, by eradicating past deeds through asceticism, and by non-doing of new deeds, there is no outflow in future. With no outflow in future, there is the wearing away of [the results of] deeds; and with the wearing away of [the results of] deeds, there is the wearing away of suffering. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering.”
Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha— ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha— akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha— evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha— ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ; tasmā āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti.
But since you, friends Nigaṇṭhas, do not know—we existed in the past, it is not that we did not exist; you do not know—we did bad deeds in the past, it is not that we did not do them; you do not know—we did such and such bad deeds; you do not know—so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering is worn away, all suffering will be completely worn away; you do not know—the abandoning of unwholesome states and the undertaking of wholesome states in the here and now; therefore it is not proper for the venerable Nigaṇṭhas to declare: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past. Thus, by eradicating past deeds through asceticism, and by non-doing of new deeds, there is no outflow in future. With no outflow in future, there is the wearing away of [the results of] deeds; and with the wearing away of [the results of] deeds, there is the wearing away of suffering. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering.”’
The Nigaṇṭhas’ Defense
Evaṁ vutte, bhikkhave, te nigaṇṭhā maṁ etadavocuṁ: ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti. “Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.
When this was said, bhikkhus, those Nigaṇṭhas said this to me: ‘Friend, the Nigaṇṭha |Nāṭaputta::family names of Mahavira; leader of the Jains; lit. son of act [nāṭaputta]| is |omniscient::all-knowing, with complete understanding [sabbaññū]| and |all-seeing::who perceives everything [sabbadassāvī]| and claims to have complete knowledge and vision thus: “Whether I am walking or standing or asleep or awake, knowledge and vision are continuously and uninterruptedly present to me.”
So evamāha: “atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha, yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpakammassa akaraṇaṁ. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. Tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā’ti.
He says thus: “You have, friends Nigaṇṭhas, previously done bad deeds; wear them away by this severe austerity. That here and now you are restrained in body, restrained in speech, and restrained in mind, that is the non-doing of bad deeds for the future. Thus, by eradicating past deeds through asceticism, and by non-doing of new deeds, there is no outflow in future. With no outflow in future, there is the wearing away of [the results of] deeds; and with the wearing away of [the results of] deeds, there is the wearing away of suffering. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering.” This is [the doctrine] we approve of and accept, and we are satisfied with it.’
The Buddha’s Refutation
Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ: ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti— ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. Tatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. Evaṁvādī kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.
When this was said, bhikkhus, I said this to those Nigaṇṭhas: ‘There are, friends Nigaṇṭhas, these five things that may turn out in two different ways here and now. What five? |Faith::confidence, conviction, trust [saddha]|, |inclination::liking, preference, choice, approval [ruci]|, |oral tradition::what one has heard, hearsay [anussava]|, |mode of reasoning::way of examination [ākāraparivitakka]|, and |reflective acceptance of a view::approving a view after consideration, acceptance of a view after understanding it [diṭṭhinijjhānakkhanti]|—these are, friends Nigaṇṭhas, the five things that may turn out in two different ways here and now. Herein, what kind of faith do the venerable Nigaṇṭhas have in a teacher who speaks about the past? What kind of inclination, what kind of oral tradition, what kind of mode of reasoning, and what kind of reflective acceptance of a view?’ Speaking thus, bhikkhus, I did not see any legitimate defense of their doctrine by the Nigaṇṭhas.
Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi: ‘taṁ kiṁ maññatha, āvuso nigaṇṭhā. Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?
And further, bhikkhus, I said this to those Nigaṇṭhas: ‘What do you think, friends Nigaṇṭhas? On an occasion when your exertion is intense and your striving is intense, do you on that occasion experience intense, sharp, and painful sensations resulting from exertion? But on an occasion when your exertion is not intense and your striving is not intense, do you on that occasion not experience intense, sharp, and painful sensations resulting from exertion?’
‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.
‘On an occasion when our exertion is intense and our striving is intense, friend Gotama, we on that occasion experience intense, sharp, and painful sensations resulting from exertion. But on an occasion when our exertion is not intense and our striving is not intense, we on that occasion do not experience intense, sharp, and painful sensations resulting from exertion.’
‘Iti kira, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. Evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
‘So it seems, friends Nigaṇṭhas, on an occasion when your exertion is intense and your striving is intense, you on that occasion experience intense, sharp, and painful sensations resulting from exertion. But on an occasion when your exertion is not intense and your striving is not intense, you on that occasion do not experience intense, sharp, and painful sensations resulting from exertion. This being so, it is not proper for the venerable Nigaṇṭhas to declare: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past. Thus, by eradicating past deeds through asceticism, and by non-doing of new deeds, there is no outflow in future. With no outflow in future, there is the wearing away of [the results of] deeds; and with the wearing away of [the results of] deeds, there is the wearing away of suffering. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering.”
Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
If, friends Nigaṇṭhas, on an occasion when your exertion is intense and your striving is intense, you on that occasion did not experience intense, sharp, and painful sensations resulting from exertion; but on an occasion when your exertion is not intense and your striving is not intense, you on that occasion did experience intense, sharp, and painful sensations resulting from exertion; this being so, it would be proper for the venerable Nigaṇṭhas to declare: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past. Thus, by eradicating past deeds through asceticism, and by non-doing of new deeds, there is no outflow in future. With no outflow in future, there is the wearing away of [the results of] deeds; and with the wearing away of [the results of] deeds, there is the wearing away of suffering. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering.”
Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha: “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti. Evaṁvādīpi kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.
But since, friends Nigaṇṭhas, on an occasion when your exertion is intense and your striving is intense, you on that occasion experience intense, sharp, and painful sensations resulting from exertion; and on an occasion when your exertion is not intense and your striving is not intense, you on that occasion do not experience intense, sharp, and painful sensations resulting from exertion; then while you yourselves are experiencing intense, sharp, and painful sensations resulting from exertion, out of ignorance, lack of knowledge, and delusion, you wrongly assert: “Whatever this person experiences—whether pleasure, pain, or neither-pleasure-nor-pain—all that is due to what was done in the past. Thus, by eradicating past deeds through asceticism, and by non-doing of new deeds, there is no outflow in future. With no outflow in future, there is the wearing away of [the results of] deeds; and with the wearing away of [the results of] deeds, there is the wearing away of suffering. With the wearing away of suffering, there comes the wearing away of [painful] feeling; and with the wearing away of [painful] feeling, there comes the complete wearing away of all suffering.”’ Speaking thus, bhikkhus, I do not see any legitimate defense of their doctrine among the Nigaṇṭhas.
Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi: ‘taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti labbhametan’ti?
And further, bhikkhus, I said this to those Nigaṇṭhas: ‘What do you think, friends Nigaṇṭhas? Is it possible that the kamma that is to be experienced in this very life could, through exertion or striving, become kamma to be experienced in the next life?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti labbhametan’ti?
‘But is it possible that the kamma that is to be experienced in the next life could, through exertion or striving, become kamma to be experienced in this very life?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti?
‘What do you think, friends Nigaṇṭhas? Is it possible that kamma to be experienced as pleasure can, by exertion or striving, be made to be experienced as pain?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Yaṁ panidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti labbhametan’ti?
‘But is it possible that kamma to be experienced as pain can, by exertion or striving, be made to be experienced as pleasure?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti labbhametan’ti?
‘What do you think, friends Nigaṇṭhas? Is it possible that kamma to be experienced when fully ripened can, by exertion or striving, be made to be experienced when not fully ripened?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Yaṁ panidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti labbhametan’ti?
‘But is it possible that kamma to be experienced when not fully ripened can, by exertion or striving, be made to be experienced when fully ripened?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti labbhametan’ti?
‘What do you think, friends Nigaṇṭhas? Is it possible that kamma to be experienced as much can, by exertion or striving, be made to be experienced as little?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Yaṁ panidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti labbhametan’ti?
‘But is it possible that kamma to be experienced as little can, by exertion or striving, be made to be experienced as much?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti labbhametan’ti?
‘What do you think, friends Nigaṇṭhas? Is it possible that kamma that is to be experienced can, by exertion or striving, be made not to be experienced?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘Yaṁ panidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti labbhametan’ti?
‘But is it possible that kamma that is not to be experienced can, by exertion or striving, be made to be experienced?’
‘No hidaṁ, āvuso’.
‘No, friend.’
‘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; evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ aphalo upakkamo hoti, aphalaṁ padhānaṁ’.
‘So it seems, friends Nigaṇṭhas, it is impossible that kamma to be experienced in this very life can, by exertion or striving, be made to be experienced in the next life; it is impossible that kamma to be experienced in the next life can, by exertion or striving, be made to be experienced in this very life; it is impossible that kamma to be experienced as pleasure can, by exertion or striving, be made to be experienced as pain; it is impossible that kamma to be experienced as pain can, by exertion or striving, be made to be experienced as pleasure; it is impossible that kamma to be experienced when fully ripened can, by exertion or striving, be made to be experienced when not fully ripened; it is impossible that kamma to be experienced when not fully ripened can, by exertion or striving, be made to be experienced when fully ripened; it is impossible that kamma to be experienced as much can, by exertion or striving, be made to be experienced as little; it is impossible that kamma to be experienced as little can, by exertion or striving, be made to be experienced as much; it is impossible that kamma that is to be experienced can, by exertion or striving, be made not to be experienced; it is impossible that kamma that is not to be experienced can, by exertion or striving, be made to be experienced. This being so, the exertion of the venerable Nigaṇṭhas is fruitless, their striving is fruitless.’
The Ten Deductions of Censure
Evaṁvādī, bhikkhave, nigaṇṭhā. Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.
Such is the doctrine of the Nigaṇṭhas, bhikkhus. When the Nigaṇṭhas hold such a doctrine, bhikkhus, ten legitimate deductions from their assertions provide grounds for censure.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.
1.) If, bhikkhus, beings experience pleasure and pain due to what was done in the past, certainly the Nigaṇṭhas must have done bad deeds in the past, since they now experience such intense, sharp, and painful sensations. 2.) If, bhikkhus, beings experience pleasure and pain caused by God’s |creative activity::designing, fashioning [nimmāna]|, certainly the Nigaṇṭhas must have been created by an evil God, since they now experience such intense, sharp, and painful sensations. 3.) If, bhikkhus, beings experience pleasure and pain |due to circumstance and nature::by fate and conditions [saṅgatibhāvahetu]|, certainly the Nigaṇṭhas must have had bad circumstance and nature, since they now experience such intense, sharp, and painful sensations. 4.) If, bhikkhus, beings experience pleasure and pain due to their class of birth, certainly the Nigaṇṭhas must belong to a bad class of birth, since they now experience such intense, sharp, and painful sensations. 5.) If, bhikkhus, beings experience pleasure and pain |due to exertion in the here and now::due to striving in the present [diṭṭhadhammūpakkamahetu]|, certainly the Nigaṇṭhas must be engaged in bad exertion in the here and now, since they now experience such intense, sharp, and painful sensations.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. Evaṁvādī, bhikkhave, nigaṇṭhā. Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ ime dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti. Evaṁ kho, bhikkhave, aphalo upakkamo hoti, aphalaṁ padhānaṁ.
6.) If, bhikkhus, beings experience pleasure and pain due to what was done in the past, the Nigaṇṭhas are to be censured; if beings do not experience pleasure and pain due to what was done in the past, the Nigaṇṭhas are to be censured. 7.) If, bhikkhus, beings experience pleasure and pain caused by God’s creative activity, the Nigaṇṭhas are to be censured; if beings do not experience pleasure and pain caused by God’s creative activity, the Nigaṇṭhas are to be censured. 8.) If, bhikkhus, beings experience pleasure and pain due to circumstance and nature, the Nigaṇṭhas are to be censured; if beings do not experience pleasure and pain due to circumstance and nature, the Nigaṇṭhas are to be censured. 9.) If, bhikkhus, beings experience pleasure and pain due to their class of birth, the Nigaṇṭhas are to be censured; if beings do not experience pleasure and pain due to their class of birth, the Nigaṇṭhas are to be censured. 10.) If, bhikkhus, beings experience pleasure and pain due to exertion in the here and now, the Nigaṇṭhas are to be censured; if beings do not experience pleasure and pain due to exertion in the here and now, the Nigaṇṭhas are to be censured. Such is the doctrine of the Nigaṇṭhas, bhikkhus. When the Nigaṇṭhas hold such a doctrine, bhikkhus, these ten legitimate deductions from their assertions provide grounds for censure. Thus, bhikkhus, their exertion is fruitless, their striving is fruitless.
Fruitful Exertion and the Simile of Infatuation
Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ? Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṁ pajānāti: ‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati. Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti— evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.
And how, bhikkhus, is exertion fruitful, is striving fruitful? Here, bhikkhus, a bhikkhu who is not overwhelmed with pain does not oppress himself with pain, he does not abandon |pleasure::comfort, contentedness, happiness, ease [sukha]| that is in accordance with the Dhamma, and he is not infatuated with that pleasure. He understands thus: “While striving with determination against this particular cause of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|, through such striving with determination, |dispassion::fading of desire, absence of lust [virāga]| comes about; but while looking on with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkha]| at this particular cause of suffering and developing equanimity, dispassion comes about.” Therefore, regarding that cause of suffering where dispassion comes about by striving with determination, he strives with determination against it. But regarding that cause of suffering where dispassion comes about by looking on with equanimity and developing equanimity, he develops equanimity towards it. When dispassion comes about by striving with determination against such and such a cause of suffering—in this way that suffering of his is worn away. When dispassion comes about by looking on with equanimity and developing equanimity towards such and such a cause of suffering—in this way that suffering of his is worn away.
Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. So taṁ itthiṁ passeyya aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.
Suppose, bhikkhus, a man were |infatuated with::enamoured by [sāratta]| a woman, |with his mind bound to::in love with, attracted to; lit. bound mind [paṭibaddhacitta]| her with intense interest and |intense longing::strong desire [tibbāpekkha]|. He might see that woman standing with another man, chatting, joking, and laughing.
Taṁ kiṁ maññatha, bhikkhave, api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?
What do you think, bhikkhus? When that man sees that woman standing with another man, chatting, joking, and laughing, would sorrow, lamentation, pain, displeasure, and despair arise in him?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kissa hetu”?
“For what reason?”
“Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.
“Because, venerable sir, that man is infatuated with that woman, with his mind bound to her with intense interest and intense longing. Therefore, when he sees that woman standing with another man, chatting, joking, and laughing, sorrow, lamentation, pain, displeasure, and despair would arise in him.”
“Atha kho, bhikkhave, tassa purisassa evamassa: ‘ahaṁ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tassa me amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjanti sokaparidevadukkhadomanassūpāyāsā. Yannūnāhaṁ yo me amussā itthiyā chandarāgo taṁ pajaheyyan’ti. So yo amussā itthiyā chandarāgo taṁ pajaheyya. So taṁ itthiṁ passeyya aparena samayena aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.
“Then, bhikkhus, that man would think thus: ‘I am infatuated with that woman, with my mind bound to her with intense interest and intense longing. When I see that woman standing with another man, chatting, joking, and laughing, sorrow, lamentation, pain, displeasure, and despair arise in me. What if I were to abandon my |desire and passion::desire-passion, sensual craving, intention of sensuality and lust [chandarāga]| for that woman?’ He would then abandon his desire and passion for that woman. On a later occasion, he might see that woman standing with another man, chatting, joking, and laughing.
Taṁ kiṁ maññatha, bhikkhave, api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?
What do you think, bhikkhus? When that man sees that woman standing with another man, chatting, joking, and laughing, would sorrow, lamentation, pain, displeasure, and despair arise in him?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Taṁ kissa hetu”?
“For what reason?”
“Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.
“Because, venerable sir, that man is |dispassionate toward::detached from [virāga]| that woman. Therefore, when he sees that woman standing with another man, chatting, joking, and laughing, sorrow, lamentation, pain, displeasure, 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 evaṁ pajānāti: ‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati; yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti— evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
“So too, bhikkhus, a bhikkhu who is not overwhelmed with pain does not oppress himself with pain, he does not abandon pleasure that is in accordance with the Dhamma, and he is not infatuated with that pleasure. He understands thus: ‘While striving with determination against this particular cause of suffering, through such striving with determination, dispassion comes about; but while looking on with equanimity at this particular cause of suffering and developing equanimity, dispassion comes about.’ Therefore, regarding that cause of suffering where dispassion comes about by striving with determination, he strives with determination against it. But regarding that cause of suffering where dispassion comes about by looking on with equanimity and developing equanimity, he develops equanimity towards it. When dispassion comes about by striving with determination against such and such a cause of suffering—in this way that suffering of his is worn away. When dispassion comes about by looking on with equanimity and developing equanimity towards such and such a cause of suffering—in this way that suffering of his is worn away. Thus too, bhikkhus, exertion is fruitful, striving is fruitful.
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti. So dukkhāya attānaṁ padahati. Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṁ padahati. Taṁ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṁ padahati.
Furthermore, bhikkhus, a bhikkhu reflects thus: ‘When I live comfortably, unwholesome states increase and wholesome states decline; but when I strive with pain, unwholesome states decline and wholesome states increase. What if I were to strive with pain?’ He strives with pain. When he strives with pain, unwholesome states decline and wholesome states increase. On a later occasion, he does not strive with pain. For what reason? Because, bhikkhus, the purpose for which that bhikkhu strove with pain has been achieved. Therefore, on a later occasion, he does not strive with pain.
The Simile of the Fletcher
Seyyathāpi, bhikkhave, usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. 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. Taṁ kissa hetu? Yassa hi so, bhikkhave, atthāya usukāro tejanaṁ dvīsu alātesu ātāpeyya paritāpeyya ujuṁ kareyya kammaniyaṁ svāssa attho abhinipphanno hoti. Tasmā na aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ.
Suppose, bhikkhus, a fletcher warms and heats an arrow shaft between two fires, making it straight and workable. When, bhikkhus, the fletcher’s arrow shaft has been warmed and heated between the two fires and made straight and workable, that fletcher on a later occasion does not warm and heat the arrow shaft between the two fires to make it straight and workable. For what reason? Because, bhikkhus, the purpose for which that fletcher would warm and heat the arrow shaft between the two fires to make it straight and workable has been achieved. Therefore, on a later occasion, the fletcher does not warm and heat the arrow shaft between the two fires to make it straight and workable.
Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti. So dukkhāya attānaṁ padahati. Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṁ padahati. Taṁ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṁ padahati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
So too, bhikkhus, a bhikkhu reflects thus: ‘When I live comfortably, unwholesome states increase and wholesome states decline; but when I strive with pain, unwholesome states decline and wholesome states increase. What if I were to strive with pain?’ He strives with pain. When he strives with pain, unwholesome states decline and wholesome states increase. On a later occasion, he does not strive with pain. For what reason? Because, bhikkhus, the purpose for which that bhikkhu strove with pain has been achieved. Therefore, on a later occasion, he does not strive with pain. Thus too, bhikkhus, exertion is fruitful, striving is fruitful.
The Arising of a Buddha and the Gradual Training
Puna caparaṁ, bhikkhave, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
Further, bhikkhus, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. He declares this world with its deities, Māras, Brahmas, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| that is entirely perfect and pure.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. 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.
A householder or householder’s son or someone born into a certain family hears the Dhamma. On hearing the Dhamma, he acquires |faith::confidence, conviction, trust [saddha]| in the Tathāgata. Endowed with that faith, he reflects thus: ‘The household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the |ochre robes::organic brown color robes; monks’ robes [kāsāya]|, and go forth from the household life into homelessness.’ Then, at a later time, having given up a small or large fortune, having left behind a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 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. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
Having thus gone forth, he undertakes the bhikkhu’s training and way of life. He abandons the destruction of life and refrains from killing living beings. Having laid aside sticks and weapons, |conscientious::sensitive, with an internal sense of carefulness and concern for the welfare of others [lajjī]| and |compassionate::sympathetic [dayāpanna]|, he dwells with sympathy for the welfare of all living beings. He abandons the taking of what is not given and refrains from taking what is not given. Taking only what is given, expecting only what is given, by not stealing, he dwells in purity. He abandons unchastity and observes celibacy, living apart, and refrains from sexual activity, the common person’s practice. He abandons false speech and refrains from lying. He is truthful, adheres to truth, trustworthy, dependable, and does not deceive the world. He abandons divisive speech and refrains from divisive speech. Having heard something here, he does not repeat it over there to cause division; and having heard something over there, he does not repeat it here to stir conflict. Thus, he is one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and speaks words that bring people together. He abandons harsh speech and refrains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many. He abandons frivolous chatter and refrains from frivolous chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks on the Dhamma and speaks on the |Vinaya::code of monastic discipline rules, training [vinaya]|. His words are worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.
Ekabhattiko hoti rattūparato virato vikālabhojanā.
Naccagītavāditavisūkadassanā paṭivirato hoti.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.
Uccāsayanamahāsayanā paṭivirato hoti.
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.
Āmakamaṁsapaṭiggahaṇā paṭivirato hoti.
Itthikumārikapaṭiggahaṇā paṭivirato hoti.
Dāsidāsapaṭiggahaṇā paṭivirato hoti.
Ajeḷakapaṭiggahaṇā paṭivirato hoti.
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.
Khettavatthupaṭiggahaṇā paṭivirato hoti.
Dūteyyapahiṇagamanānuyogā paṭivirato hoti.
Kayavikkayā paṭivirato hoti.
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
He refrains from injuring seeds and plants;
he practices eating only one meal a day, |abstains from eating at night::stopped the evening meal [rattūparata]|, and refrains from |untimely eating::eating outside the proper time, typically observed from afternoon until dawn [vikālabhojana]|;
he refrains from dancing, singing, music, and watching shows;
as well as from wearing garlands, using perfumes, oils, and beautifying the body with ornaments;
he abandons high and luxurious beds;
he refrains from accepting gold and silver;
he refrains from accepting uncooked grain;
he refrains from accepting raw meat;
he refrains from accepting women or young girls;
he refrains from accepting female and male servants;
he refrains from accepting goats and sheep;
he refrains from accepting chickens and pigs;
he refrains from accepting elephants, cows, horses, and mares;
he refrains from accepting fields and plots of land;
he refrains from running errands or acting as a messenger;
he refrains from trading;
he refrains from using false scales, false weights and false measures;
he refrains from bribing, defrauding, counterfeiting and dishonest dealing;
he refrains from cutting, killing, tying, highway robbery, stealing and armed robbery.
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
He is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with what he has. Just as a bird flies wherever it goes with its wings as its only burden, so too the bhikkhu is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with what he has. Endowed with this noble aggregate of |virtue::moral conduct, ethical behavior [sīla]|, he personally experiences blameless happiness within.
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
Having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, he does not |grasp at its prominent features::focusing on its external characteristics [nimittaggāhī]| nor is |enticed by its details::focused on its secondary characteristics [anubyañjanaggāhī]|. For if he were to dwell with the eye faculty unguarded, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might |stream in::flood in, overwhelm him [anvāssavati]|. Therefore, he practices restraint in this regard, guards the eye faculty, and attains the restraint of the eye faculty. Having heard a |sound::an auditory object such as a sound, noise, melody, or verbal expression—whether it be praise, blame, honor, affection, or disrespect—that can stir emotion, memory, or craving [sadda]| with the ear, having smelled an |odor::a smell or scent such as a fragrance, aroma, stench, perfume, or natural odor from a flower, food, or the earth—an olfactory experience that may trigger memory, comfort, craving, or aversion [gandha]| with the nose, having tasted a |flavor::a taste or flavor such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle notes like umami or astringency—an object of gustatory experience that can become desirable, comforting, or indulgent [rasa]| with the tongue, having touched a |tangible object::a tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, or pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| with the body, or having cognized a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, he does not grasp at its prominent features nor is enticed by its details. For if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might stream in; therefore, he practices restraint in this regard, he guards the mind faculty, and he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the sense faculties, he personally experiences |untainted happiness::undiluted ease [abyāsekasukha]| within.
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 is one who acts with |clear awareness::attentiveness, clear and full comprehension [sampajañña]| when going forward and returning; who acts with clear awareness when looking ahead and looking away; who acts with clear awareness when flexing and extending his limbs; who acts with clear awareness in wearing his robes and carrying his outer robe and bowl; who acts with clear awareness when eating, drinking, consuming food, and tasting; who acts with clear awareness when defecating and urinating; who acts with clear awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
Endowed with this noble aggregate of virtue, endowed with this noble aggregate of |contentment::satisfaction [santuṭṭhi]|, endowed with this noble aggregate of restraint of the senses, endowed with this noble aggregate of |clear present moment awareness::mindfulness and clear comprehension, mindful attentiveness [satisampajañña]|, he resorts to a secluded lodging—in the forest, at the foot of a tree, on a mountain, in a ravine, in a mountain cave, in a charnel ground, in the forest thicket, in the open air, on a heap of straw. After the meal, having returned from alms round, he sits down cross-legged, keeping his body upright, establishing mindfulness as the first priority.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| and dwells with a mind free from ill will, with sympathy for the welfare of all living beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and dwells free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of themselves [sata]| and |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and dwells unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness wrt suffering, its arising, its ending, and the way of practice leading to the end of suffering [vicikiccha]|, and dwells having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.
The Four Jhānas and the Three Knowledges
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. Thus too, bhikkhus, exertion is fruitful, striving is fruitful.
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with uplifting joy and pleasure. Thus too, bhikkhus, exertion is fruitful, 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. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
Furthermore, bhikkhus, with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, a bhikkhu dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and clearly aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ Thus too, bhikkhus, exertion is fruitful, striving is fruitful.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
Furthermore, bhikkhus, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::sustained active awareness regarding the body, felt experience, mind, and mental qualities, observing them clearly without craving or distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a neither-painful-nor-pleasant feeling. Thus too, bhikkhus, exertion is fruitful, striving is fruitful.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. 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. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of recalling past lives. He recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic 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; passing away from there, I was reborn elsewhere; 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; passing away from there, I was reborn here.” Thus he recollects his manifold past lives with their aspects and particulars. Thus too, bhikkhus, exertion is fruitful, striving is fruitful.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. 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. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the passing away and reappearing of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: “These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world.” Thus with the divine eye, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare according to their kamma. Thus too, bhikkhus, exertion is fruitful, striving is fruitful.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, and unshakeable, he directs the mind towards the knowledge of the ending of the |taints::defilements, pollutants [āsava]|. He understands as it actually is, ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ he understands as it actually is, ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ he understands as it actually is, ‘This is the |end of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,’ he understands as it actually is, ‘This is the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’ He understands as it actually is, ‘These are the taints,’ he understands as it actually is, ‘This is the arising of taints,’ he understands as it actually is, ‘This is the end of taints,’ he understands as it actually is, ‘This is the way of practice leading to the end of taints.’
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When he knows and sees thus, his mind is liberated from |taint of sensual desire::oozing sensual desire [kāmāsava]|, from the |taint of becoming::effluent of being, taint of existence [bhavāsava]|, and from the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|; in liberation, there arises the knowledge: ‘Liberated.’
The Ten Deductions of Praise
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. Evaṁvādī, bhikkhave, tathāgatā. Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ dasa sahadhammikā pāsaṁsaṭṭhānā āgacchanti.
He understands: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’ Such is the doctrine of the Tathāgatas, bhikkhus. When the Tathāgatas hold such a doctrine, bhikkhus, ten legitimate deductions from their assertions provide grounds for praise.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.
1.) If, bhikkhus, beings experience pleasure and pain due to what was done in the past, certainly the Tathāgata must have done good deeds in the past, since he now experiences such taintless pleasant sensations. 2.) If, bhikkhus, beings experience pleasure and pain caused by God’s creative activity, certainly the Tathāgata must have been created by a good God, since he now experiences such taintless pleasant sensations. 3.) If, bhikkhus, beings experience pleasure and pain due to circumstance and nature, certainly the Tathāgata must have had good circumstance and nature, since he now experiences such taintless pleasant sensations. 4.) If, bhikkhus, beings experience pleasure and pain due to their class of birth, certainly the Tathāgata must belong to a good class of birth, since he now experiences such taintless pleasant sensations. 5.) If, bhikkhus, beings experience pleasure and pain due to exertion in the here and now, certainly the Tathāgata must be engaged in good exertion in the here and now, since he now experiences such taintless pleasant sensations.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. Evaṁvādī, bhikkhave, tathāgatā. Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ ime dasa sahadhammikā pāsaṁsaṭṭhānā āgacchantī”ti.
6.) If, bhikkhus, beings experience pleasure and pain due to what was done in the past, the Tathāgata is to be praised; if beings do not experience pleasure and pain due to what was done in the past, the Tathāgata is to be praised. 7.) If, bhikkhus, beings experience pleasure and pain caused by God’s creative activity, the Tathāgata is to be praised; if beings do not experience pleasure and pain caused by God’s creative activity, the Tathāgata is to be praised. 8.) If, bhikkhus, beings experience pleasure and pain due to circumstance and nature, the Tathāgata is to be praised; if beings do not experience pleasure and pain due to circumstance and nature, the Tathāgata is to be praised. 9.) If, bhikkhus, beings experience pleasure and pain due to their class of birth, the Tathāgata is to be praised; if beings do not experience pleasure and pain due to their class of birth, the Tathāgata is to be praised. 10.) If, bhikkhus, beings experience pleasure and pain due to exertion in the here and now, the Tathāgata is to be praised; if beings do not experience pleasure and pain due to exertion in the here and now, the Tathāgata is to be praised. Such is the doctrine of the Tathāgatas, bhikkhus. When the Tathāgatas hold such a doctrine, bhikkhus, these ten legitimate deductions from their assertions provide grounds for praise.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.