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Majjhima Nikāya 101

Devadahasutta

At Devadaha · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Sakyanssakkesu was stayingviharati Devadahadevadahaṁ namednāma of the Sakyanssakyānaṁ townnigamo.
thereTatra indeedkho the Blessed Onebhagavā the mendicantsbhikkhū addressedāmantesi:

“mendicants!”“bhikkhavo”ti.
“venerable sir,”“Bhadante”ti theyte mendicantsbhikkhū to the Blessed Onebhagavato they replied.paccassosuṁ.
the Blessed OneBhagavā said this:etadavoca:
“there are,“santi, mendicants,bhikkhave, someeke ascetics and brahminssamaṇabrāhmaṇā having this doctrineevaṁvādino having this view:evaṁdiṭṭhino:
whatever‘yaṁ thiskiñcāyaṁ individual personpurisapuggalo experiencespaṭisaṁvedeti pleasurable,sukhaṁ orvā painful,dukkhaṁ orvā neutraladukkhamasukhaṁ or,vā, allsabbaṁ thattaṁ is because of past deeds.pubbekatahetu.
so,Iti of oldpurāṇānaṁ of deedskammānaṁ by fervent mortificationtapasā due to eliminating,byantībhāvā, of newnavānaṁ of deedskammānaṁ by not doing,akaraṇā, in the futureāyatiṁ there is nothing to come up;anavassavo;
in the futureāyatiṁ with no future consequenceanavassavā deeds end;kammakkhayo; with the ending of deedskammakkhayā suffering ends;dukkhakkhayo; with the ending of sufferingdukkhakkhayā feeling ends;vedanākkhayo; with the ending of feeling,vedanākkhayā allsabbaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ will have been.’bhavissatī’ti.
such is the doctrine ofEvaṁvādino, mendicants,bhikkhave, the Jain ascetics.nigaṇṭhā.

of such doctrine IEvaṁvādāhaṁ, monksbhikkhave, to the Jain asceticsnigaṇṭhe having approachedupasaṅkamitvā thusevaṁ I sayvadāmi:
is it true‘saccaṁ indeedkira youtumhe, friendāvuso Jain asceticsnigaṇṭhā, of such doctrineevaṁvādino of such viewevaṁdiṭṭhino—
whateveryaṁ whatever thiskiñcāyaṁ individual personpurisapuggalo experiencespaṭisaṁvedeti pleasuresukhaṁ orvā paindukkhaṁ orvā neither-pain-nor-pleasureadukkhamasukhaṁ orvā, allsabbaṁ thattaṁ due to past deedspubbekatahetu.
thusIti oldpurāṇānaṁ of deedskammānaṁ by austeritytapasā from destructionbyantībhāvā, newnavānaṁ of deedskammānaṁ from not doingakaraṇā, in the futureāyatiṁ no influxanavassavo;
in the futureāyatiṁ from no influxanavassavā destruction of kammakammakkhayo; from destruction of kammakammakkhayā destruction of sufferingdukkhakkhayo; from destruction of sufferingdukkhakkhayā destruction of feelingvedanākkhayo; from destruction of feelingvedanākkhayā allsabbaṁ sufferingdukkhaṁ worn outnijjiṇṇaṁ will bebhavissatī’ti?
theyTe andca by meme, monksbhikkhave, Jain asceticsnigaṇṭhā thusevaṁ askedpuṭṭhā “yes”‘āmā’ti they admitpaṭijānanti.

I to themTyāhaṁ thusevaṁ I say:vadāmi:
quotation marker: whether‘kiṁ butpana youtumhe, reverendāvuso Jainsnigaṇṭhā, you know—jānātha—
we existedahuvamheva wemayaṁ in the pastpubbe, notna we did not exist?nāhuvamhā’ti?
quotation marker: no‘No indeed thishidaṁ, reverend.āvuso’.
quotation marker: whether‘Kiṁ butpana youtumhe, reverendāvuso Jainsnigaṇṭhā, you know—jānātha—
we didakaramheva wemayaṁ in the pastpubbe bad deedspāpakammaṁ, notna we did not do?nākaramhā’ti?
quotation marker: no‘No indeed thishidaṁ, reverend.āvuso’.
quotation marker: whether‘Kiṁ butpana youtumhe, reverendāvuso Jainsnigaṇṭhā, you know—jānātha—
of such kindevarūpaṁ orvā of such kindevarūpaṁ orvā bad deedspāpakammaṁ we did?akaramhā’ti?
quotation marker: no‘No indeed thishidaṁ, reverend.āvuso’.
quotation marker: whether‘Kiṁ butpana youtumhe, reverendāvuso Jainsnigaṇṭhā, you know—jānātha—
so muchettakaṁ orvā sufferingdukkhaṁ worn awaynijjiṇṇaṁ, so muchettakaṁ orvā sufferingdukkhaṁ to be worn awaynijjīretabbaṁ, in so muchettakamhi orvā sufferingdukkhe worn awaynijjiṇṇe allsabbaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ will be?bhavissatī’ti?
quotation marker: no‘No indeed thishidaṁ, reverend.āvuso’.
quotation marker: whether‘Kiṁ butpana youtumhe, reverendāvuso Jainsnigaṇṭhā, you know—jānātha—
in this very lifediṭṭheva in the doctrinedhamme of unskillfulakusalānaṁ qualitiesdhammānaṁ giving uppahānaṁ, of skillfulkusalānaṁ qualitiesdhammānaṁ embracing?upasampadan’ti?
quotation marker: no‘No indeed thishidaṁ, reverend.āvuso’.

thus‘Iti indeedkira youtumhe, friendsāvuso Jainsnigaṇṭhā, notna you knowjānātha—
we wereahuvamheva wemayaṁ beforepubbe, notna we were notnāhuvamhāti, notna you knowjānātha—
we didakaramheva wemayaṁ beforepubbe evil deedpāpakammaṁ, notna we did not donākaramhāti, notna you knowjānātha—
suchevarūpaṁ orvā suchevarūpaṁ orvā evil deedpāpakammaṁ we didakaramhāti, notna you knowjānātha—
this muchettakaṁ orvā sufferingdukkhaṁ exhaustednijjiṇṇaṁ, this muchettakaṁ orvā sufferingdukkhaṁ to be exhaustednijjīretabbaṁ, when so muchettakamhi orvā sufferingdukkhe exhaustednijjiṇṇe allsabbaṁ sufferingdukkhaṁ exhaustednijjiṇṇaṁ will bebhavissatīti, notna you knowjānātha—
here and nowdiṭṭheva in the doctrinedhamme of unwholesomeakusalānaṁ qualitiesdhammānaṁ abandoningpahānaṁ, of wholesomekusalānaṁ qualitiesdhammānaṁ undertakingupasampadaṁ;
thusevaṁ being sosante of venerablesāyasmantānaṁ of Jainsnigaṇṭhānaṁ notna it would be properkallamassa to declareveyyākaraṇāya:
whatever“yaṁ whateverkiñcāyaṁ individual personpurisapuggalo experiencespaṭisaṁvedeti pleasuresukhaṁ orvā paindukkhaṁ orvā neither painful nor pleasantadukkhamasukhaṁ orvā, allsabbaṁ thattaṁ because of past deedspubbekatahetu.
thusIti of oldpurāṇānaṁ actionskammānaṁ by austeritytapasā by eliminationbyantībhāvā, of newnavānaṁ actionskammānaṁ by non-doingakaraṇā, in the futureāyatiṁ no influxanavassavo;
in the futureāyatiṁ from no influxanavassavā ending of actionkammakkhayo; from ending of actionkammakkhayā ending of sufferingdukkhakkhayo; from ending of sufferingdukkhakkhayā ending of feelingvedanākkhayo; from ending of feelingvedanākkhayā allsabbaṁ sufferingdukkhaṁ exhaustednijjiṇṇaṁ will bebhavissatī”ti.

ifSace thenpana youtumhe, friendsāvuso Jainsnigaṇṭhā, you would knowjāneyyātha—
we existedahuvamheva wemayaṁ in the pastpubbe, notna we did not existnāhuvamhāti, you would knowjāneyyātha—
we performedakaramheva wemayaṁ in the pastpubbe evil actionpāpakammaṁ, notna we did not performnākaramhāti, you would knowjāneyyātha—
suchevarūpaṁ orvā suchevarūpaṁ orvā evil actionpāpakammaṁ we performedakaramhāti, you would knowjāneyyātha—
so muchettakaṁ orvā sufferingdukkhaṁ worn awaynijjiṇṇaṁ, so muchettakaṁ orvā sufferingdukkhaṁ to be worn awaynijjīretabbaṁ, when so muchettakamhi orvā sufferingdukkhe worn awaynijjiṇṇe allsabbaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ will bebhavissatīti, you would knowjāneyyātha—
in this very lifediṭṭheva dhammadhamme of unwholesomeakusalānaṁ of dhammasdhammānaṁ abandoningpahānaṁ, of wholesomekusalānaṁ of dhammasdhammānaṁ attainmentupasampadaṁ;
thusevaṁ being sosante of the venerablesāyasmantānaṁ of the Jainsnigaṇṭhānaṁ it would be fittingkallamassa for declaringveyyākaraṇāya:
whatever“yaṁ anything thiskiñcāyaṁ personpurisapuggalo experiencespaṭisaṁvedeti pleasuresukhaṁ orvā paindukkhaṁ orvā neither painful nor pleasantadukkhamasukhaṁ orvā, allsabbaṁ thattaṁ caused by past deedspubbekatahetu.
thusIti of oldpurāṇānaṁ of kammaskammānaṁ by austeritytapasā by annihilationbyantībhāvā, of newnavānaṁ of kammaskammānaṁ by non-doingakaraṇā, in the futureāyatiṁ no influxanavassavo;
in the futureāyatiṁ from no influxanavassavā destruction of kammakammakkhayo; from destruction of kammakammakkhayā destruction of sufferingdukkhakkhayo; from destruction of sufferingdukkhakkhayā destruction of feelingvedanākkhayo; from destruction of feelingvedanākkhayā allsabbaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ will bebhavissatī”ti.

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