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Majjhima Nikāya 101

Devadahasutta

At Devadaha · Translation: Bhikkhu Sujato, SuttaCentral

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just asSeyyathāpi, friendsāvuso Jainsnigaṇṭhā, a manpuriso by an arrowsallena struckviddho he would beassa with poisonsavisena thickly smearedgāḷhūpalepanena;
heso because of the arrowsallassapi piercing·causevedhanahetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā he would feelvediyeyya.
hisTassa friends and colleaguesmittāmaccā relative + kinñātisālohitā a surgeonbhisakkaṁ arrow·removersallakattaṁ they would get to attendupaṭṭhāpeyyuṁ.
hisTassa theso surgeonbhisakko arrow-removersallakatto with a scalpelsatthena wound·openingvaṇamukhaṁ he would cut openparikanteyya;
heso because of the scalpelsatthenapi wound·openingvaṇamukhassa cutting·causeparikantanahetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā he would feelvediyeyya.
hisTassa theso surgeonbhisakko arrow-removersallakatto with a probeesaniyā the arrowsallaṁ he would probe foreseyya;
heso because of the probeesaniyāpi of the arrowsallassa because of probingesanāhetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā he would feelvediyeyya.
hisTassa theso surgeonbhisakko arrow-removersallakatto the arrowsallaṁ he would extractabbuheyya;
heso because of the arrowsallassapi extracting·causeabbuhanahetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā he would feelvediyeyya.
hisTassa theso surgeonbhisakko arrow-removersallakatto cauterizing medicineagadaṅgāraṁ on the wound openingvaṇamukhe he would applyodaheyya;
heso because of the cauterizing medicineagadaṅgārassapi on the wound openingvaṇamukhe applying·causeodahanahetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā he would feelvediyeyya.
heSo after some timeaparena with the passing of timesamayena healedrūḷhena with the woundvaṇena regrown·skinsañchavinā healthyarogo he would beassa happysukhī autonomousserī self·mastersayaṁvasī whereveryena able to go where he wantedkāmaṅgamo.
hisTassa it would be thusevamassa:

Suppose a man was struck by an arrow thickly smeared with poison, causing painful feelings, sharp and severe. Their friends and colleagues, relatives and kin would get a surgeon to treat them. The surgeon would cut open the wound with a scalpel, causing painful feelings, sharp and severe. They’d probe for the arrow, causing painful feelings, sharp and severe. They’d extract the arrow, causing painful feelings, sharp and severe. They’d apply cauterizing medicine to the wound, causing painful feelings, sharp and severe. After some time that wound would be healed and the skin regrown. They’d be healthy, happy, autonomous, master of themselves, able to go where they wanted. They’d think,

I“ahaṁ indeedkho earlierpubbe by an arrowsallena struckviddho I wasahosiṁ with poisonsavisena thickly smearedgāḷhūpalepanena.
that ISohaṁ arrow·toosallassapi piercing·causevedhanahetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā I experiencedvediyiṁ.
of thatTassa myme friends and colleaguesmittāmaccā relatives and kinñātisālohitā a physicianbhisakkaṁ arrow·workersallakattaṁ they providedupaṭṭhapesuṁ.
of thatTassa myme thatso physicianbhisakko surgeonsallakatto with a knifesatthena wound·mouthvaṇamukhaṁ cut aroundparikanti;
that Isohaṁ because of the knife toosatthenapi wound·mouthvaṇamukhassa around·cutting·causeparikantanahetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā I experiencedvediyiṁ.
of thatTassa myme thatso physicianbhisakko surgeonsallakatto with a probeesaniyā the arrowsallaṁ probedesi;
thatso Iahaṁ because of the probe tooesaniyāpi of the arrowsallassa probing·causeesanāhetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā I experiencedvediyiṁ.
of thatTassa myme thatso physicianbhisakko surgeonsallakatto the arrowsallaṁ drew outabbuhi;
that Isohaṁ arrow·toosallassapi out·pull·action·causeabbuhanahetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā I experiencedvediyiṁ.
of thatTassa myme thatso physicianbhisakko surgeonsallakatto a caustic pasteagadaṅgāraṁ in the wound openingvaṇamukhe appliedodahi;
that Isohaṁ because of the caustic paste tooagadaṅgārassapi in the wound openingvaṇamukhe down·put·action·causeodahanahetu painfuldukkhā sharptibbā severekaṭukā feelingsvedanā I experiencedvediyiṁ.

“Earlier I was struck by an arrow thickly smeared with poison, causing painful feelings, sharp and severe. My friends and colleagues, relatives and kin got a surgeon to treat me. At each step, the treatment was painful.

I·amSomhi nowetarahi healedrūḷhena with a woundvaṇena with regrown skinsañchavinā healthyarogo happysukhī autonomousserī my own mastersayaṁvasī whereyena able to go where I want”kāmaṅgamo”ti.

But these days that wound is healed and the skin regrown. I’m healthy, happy, autonomous, my own master, able to go where I want.”

thus·indeedEvameva indeedkho, reverendsāvuso Jainsnigaṇṭhā, ifsace youtumhe you would knowjāneyyātha—
past·were·indeedahuvamheva wemayaṁ in the pastpubbe, notna we were notnāhuvamhāti, you would knowjāneyyātha—
past·did·indeedakaramheva wemayaṁ in the pastpubbe evil deedpāpakammaṁ, notna we did notnākaramhāti, you would knowjāneyyātha—
such·formevarūpaṁ orvā such·formevarūpaṁ orvā evil·deedpāpakammaṁ we didakaramhāti, you would knowjāneyyātha—
so muchettakaṁ orvā sufferingdukkhaṁ destroyednijjiṇṇaṁ, so muchettakaṁ orvā sufferingdukkhaṁ to be destroyednijjīretabbaṁ, when so muchettakamhi orvā in sufferingdukkhe out·destroyednijjiṇṇe allsabbaṁ sufferingdukkhaṁ out·destroyednijjiṇṇaṁ it will bebhavissatīti, you would knowjāneyyātha—
in this very lifediṭṭheva in the dhammadhamme un·wholesomeakusalānaṁ of dhammasdhammānaṁ abandoningpahānaṁ, of wholesomekusalānaṁ of dhammasdhammānaṁ undertakingupasampadaṁ;
thusevaṁ beingsante of venerablesāyasmantānaṁ of Jainsnigaṇṭhānaṁ it would be fittingkallamassa for declarationveyyākaraṇāya:
whatever“yaṁ whatever + thiskiñcāyaṁ person·individualpurisapuggalo against·together·feelspaṭisaṁvedeti pleasuresukhaṁ orvā paindukkhaṁ orvā neither-pain-nor-pleasureadukkhamasukhaṁ orvā, allsabbaṁ thattaṁ caused by past deedspubbekatahetu.
thusIti of oldpurāṇānaṁ of kammaskammānaṁ by austeritytapasā through eliminationbyantībhāvā, of newnavānaṁ of kammaskammānaṁ through non-doingakaraṇā, in the futureāyatiṁ no influxanavassavo;
in the futureāyatiṁ not·influxanavassavā ending of kammakammakkhayo; kamma·endingkammakkhayā ending of sufferingdukkhakkhayo; suffering·endingdukkhakkhayā ending of feelingvedanākkhayo; feeling·endingvedanākkhayā allsabbaṁ sufferingdukkhaṁ out·destroyednijjiṇṇaṁ it will bebhavissatī”ti.

In the same way, reverends, if you knew about these things, it would be appropriate for the Jain venerables to declare this.

sinceYasmā andca indeedkho youtumhe, friendsāvuso Jainsnigaṇṭhā, notna you knowjānātha—
be·indeedahuvamheva wemayaṁ in the pastpubbe, notna we were notnāhuvamhāti, notna you knowjānātha—
do·indeedakaramheva wemayaṁ in the pastpubbe evil·deedpāpakammaṁ, notna we did notnākaramhāti, notna you knowjānātha—
such·formevarūpaṁ orvā such·formevarūpaṁ orvā evil·deedpāpakammaṁ we didakaramhāti, notna you knowjānātha—
so muchettakaṁ orvā sufferingdukkhaṁ exhaustednijjiṇṇaṁ, so muchettakaṁ orvā sufferingdukkhaṁ to be exhaustednijjīretabbaṁ, when so muchettakamhi orvā sufferingdukkhe exhaustednijjiṇṇe allsabbaṁ sufferingdukkhaṁ exhaustednijjiṇṇaṁ will bebhavissatīti, notna you knowjānātha—
in this very lifediṭṭheva in the dhammadhamme of unwholesomeakusalānaṁ of dhammasdhammānaṁ abandoningpahānaṁ, of wholesomekusalānaṁ of dhammasdhammānaṁ attainmentupasampadaṁ;
thereforetasmā of venerablesāyasmantānaṁ of Jainsnigaṇṭhānaṁ notna it would be properkallamassa for declaringveyyākaraṇāya:
whatever“yaṁ whatever thiskiñcāyaṁ personpurisapuggalo against·together·feelpaṭisaṁvedeti pleasuresukhaṁ orvā paindukkhaṁ orvā not-painful·not-pleasantadukkhamasukhaṁ orvā, allsabbaṁ thattaṁ because of what was done beforepubbekatahetu.
thusIti of oldpurāṇānaṁ of kammaskammānaṁ by austeritytapasā by eliminationbyantībhāvā, of newnavānaṁ of kammaskammānaṁ by non-doingakaraṇā, in the futureāyatiṁ no influxanavassavo;
in the futureāyatiṁ from no influxanavassavā destruction of kammakammakkhayo; kamma + destructionkammakkhayā destruction of sufferingdukkhakkhayo; suffering + destructiondukkhakkhayā destruction of feelingvedanākkhayo; feeling + destructionvedanākkhayā allsabbaṁ sufferingdukkhaṁ exhaustednijjiṇṇaṁ will bebhavissatī”’ti.

But since you don’t know any of these things, it’s not appropriate for the Jain venerables to declare this.’

thusEvaṁ when saidvutte, O monksbhikkhave, thosete Jain asceticsnigaṇṭhā to memaṁ said thisetadavocuṁ:
the Jain ascetic‘nigaṇṭho, reverendāvuso, of the Ñātika clannāṭaputto all-knowingsabbaññū all-seeingsabbadassāvī, without exceptionaparisesaṁ knowledge and visionñāṇadassanaṁ claimspaṭijānāti.
while walking“Carato andca to meme while standingtiṭṭhato andca while sleepingsuttassa andca while wakingjāgarassa andca constantlysatataṁ continuallysamitaṁ knowledge and visionñāṇadassanaṁ presentpaccupaṭṭhitan”ti.
heSo says thisevamāha:
there is“atthi indeedkho to youvo, reverendāvuso Jain asceticsnigaṇṭhā, in the pastpubbeva bad deedpāpakammaṁ donekataṁ, thattaṁ with thisimāya severekaṭukāya grueling austeritydukkarakārikāya wear awaynijjīretha,
whatyaṁ and herepanettha nowetarahi in bodykāyena restrainedsaṁvutā in speechvācāya restrainedsaṁvutā in mindmanasā restrainedsaṁvutā thattaṁ in the futureāyatiṁ of bad deedpāpakammassa non-doingakaraṇaṁ.
soIti of oldpurāṇānaṁ of deedskammānaṁ by fervent mortificationtapasā due to eliminatingbyantībhāvā, of newnavānaṁ of deedskammānaṁ due to not doingakaraṇā, in the futureāyatiṁ no future consequenceanavassavo;
in the futureāyatiṁ with no future consequenceanavassavā ending of deedskammakkhayo; with the ending of deedskammakkhayā ending of sufferingdukkhakkhayo; with the ending of sufferingdukkhakkhayā ending of feelingvedanākkhayo; with the ending of feelingvedanākkhayā allsabbaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ will have beenbhavissatī”ti.
and thatTañca to uspanamhākaṁ is pleasingruccati andceva is acceptablekhamati andca, with thattena we arecamhā satisfiedattamanā’ti.

When I said this, those Jain ascetics said to me, ‘Reverend, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus: “Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.” He says: “O reverend Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities. And when in the present you are restrained in body, speech, and mind, you’re not doing any bad deeds for the future. So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future. With no future consequence, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.” We endorse and accept this, and we are satisfied with it.’

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