‹ Library

Majjhima Nikāya 101

Devadahasutta

At Devadaha · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

thusEvaṁ when saidvutte, Iahaṁ, monksbhikkhave, thosete Jainsnigaṇṭhe I said this to themetadavocaṁ:
five‘pañca indeedkho theseime, friendsāvuso Jainsnigaṇṭhā, thingsdhammā in this very lifediṭṭheva in this very lifedhamme turn out in two different waysdvidhāvipākā.
whatKatame fivepañca?
faithSaddhā, endorsementruci, oral transmissionanussavo, reasoned train of thoughtākāraparivitakko, acceptance of a view after deliberationdiṭṭhinijjhānakkhanti—
theseime indeedkho, friendsāvuso Jainsnigaṇṭhā, fivepañca thingsdhammā in this very lifediṭṭheva in this very lifedhamme turn out in two different waysdvidhāvipākā.
in this caseTatrāyasmantānaṁ of the Jainsnigaṇṭhānaṁ whatkā in regard to the pastatītaṁse in the teachersatthari faithsaddhā, whatkā endorsementruci, whatko oral transmissionanussavo, whatko reasoned train of thoughtākāraparivitakko, whatkā acceptance of a view after deliberationdiṭṭhinijjhānakkhantī’ti.
speaking thusEvaṁvādī indeedkho Iahaṁ, monksbhikkhave, among the Jainsnigaṇṭhesu notna anykañci legitimatesahadhammikaṁ defense of their doctrinevādapaṭihāraṁ I seesamanupassāmi.

When they said this, I said to them, ‘These five things can be seen to turn out in two different ways in this very life. What five? Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation. These are the five things that can be seen to turn out in two different ways in this very life. In this case, what faith in your teacher do you have when it comes to the past? What endorsement, oral transmission, reasoned train of thought, or acceptance of a view after deliberation?’ When I said this, I did not see any legitimate defense of their doctrine from the Jains.

furthermorePuna and moreover Icaparāhaṁ, monksbhikkhave, thosete Jain asceticsnigaṇṭhe thusevaṁ I sayvadāmi:
that‘taṁ whatkiṁ do you thinkmaññatha, reverendsāvuso Jain asceticsnigaṇṭhā.
in whichYasmiṁ for youvo timesamaye intensetibbo exertionupakkamo ishoti intensetibbaṁ strivingpadhānaṁ, severetibbā at thattasmiṁ timesamaye due to exertionopakkamikā painfuldukkhā sharptibbā acutekaṭukā feelingsvedanā do you suffervediyetha;
in whichyasmiṁ butpana for youvo timesamaye notna intensetibbo exertionupakkamo ishoti notna intensetibbaṁ strivingpadhānaṁ, notna severetibbā at thattasmiṁ timesamaye due to exertionopakkamikā painfuldukkhā sharptibbā acutekaṭukā feelingsvedanā do you not suffervediyethā’ti?
in which‘Yasmiṁ for usno, reverendāvuso Gotamagotama, timesamaye intensetibbo exertionupakkamo ishoti intensetibbaṁ strivingpadhānaṁ, severetibbā at thattasmiṁ timesamaye due to exertionopakkamikā painfuldukkhā sharptibbā acutekaṭukā feelingsvedanā we suffervediyāma;
in whichyasmiṁ butpana for usno timesamaye notna intensetibbo exertionupakkamo ishoti notna intensetibbaṁ strivingpadhānaṁ, notna severetibbā at thattasmiṁ timesamaye due to exertionopakkamikā painfuldukkhā sharptibbā acutekaṭukā feelingsvedanā we do not suffervediyāmā’ti.

Furthermore, I said to those Jain ascetics, ‘What do you think, reverends? At a time of intense exertion and striving do you suffer painful, sharp, severe, acute feelings due to exertion? Whereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to exertion?’ ‘Reverend Gotama, at a time of intense exertion we suffer painful, sharp feelings due to exertion, not without intense exertion.’

thus‘Iti indeedkira, friendāvuso Jainsnigaṇṭhā, in whichyasmiṁ of youvo timesamaye intensetibbo exertionupakkamo ishoti intensetibbaṁ strivingpadhānaṁ, intensetibbā at thattasmiṁ timesamaye due to exertionopakkamikā painfuldukkhā intensetibbā sharpkaṭukā feelingsvedanā you experiencevediyetha;
in whichyasmiṁ butpana of youvo timesamaye notna intensetibbo exertionupakkamo ishoti notna intensetibbaṁ strivingpadhānaṁ, notna intensetibbā at thattasmiṁ timesamaye due to exertionopakkamikā painfuldukkhā intensetibbā sharpkaṭukā feelingsvedanā you experiencevediyetha.
thusEvaṁ beingsante of the venerable onesāyasmantānaṁ of the Jainsnigaṇṭhānaṁ notna it would be properkallamassa to declareveyyākaraṇāya:
whatever“yaṁ thiskiñcāyaṁ individual personpurisapuggalo experiencespaṭisaṁvedeti pleasuresukhaṁ orvā paindukkhaṁ orvā neither painful nor pleasantadukkhamasukhaṁ orvā, allsabbaṁ thattaṁ because of past deedspubbekatahetu.
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 ending of kammakammakkhayo; from ending of kammakammakkhayā ending of sufferingdukkhakkhayo; from ending of sufferingdukkhakkhayā ending of feelingvedanākkhayo; from ending of feelingvedanākkhayā allsabbaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ will bebhavissatī”ti.

‘So it seems that only at a time of intense exertion do you suffer painful, sharp feelings due to exertion, not without intense exertion. In that case, it’s not appropriate for the Jain venerables to declare: “Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …”

ifSace, friendsāvuso Jainsnigaṇṭhā, in whichyasmiṁ for youvo at a timesamaye intensetibbo exertionupakkamo ishoti intensetibbaṁ effortpadhānaṁ, notna intensetibbā at thattasmiṁ at a timesamaye due to exertionopakkamikā painfuldukkhā intensetibbā sharpkaṭukā feelingsvedanā you would experiencevediyetha;
in whichyasmiṁ butpana for youvo at a timesamaye notna intensetibbo exertionupakkamo ishoti notna intensetibbaṁ effortpadhānaṁ, intensetibbā at thattasmiṁ at a timesamaye due to exertionopakkamikā painfuldukkhā intensetibbā sharpkaṭukā feelingsvedanā you would experiencevediyetha;
thusevaṁ beingsante venerablesāyasmantānaṁ Jainsnigaṇṭhānaṁ it would be appropriatekallamassa for declaringveyyākaraṇāya:
whatever“yaṁ anykiñcāyaṁ personpurisapuggalo experiencespaṭisaṁvedeti pleasuresukhaṁ orvā paindukkhaṁ orvā neither-pain-nor-pleasureadukkhamasukhaṁ orvā, allsabbaṁ thattaṁ caused by past deedspubbekatahetu.
thusIti oldpurāṇānaṁ kammaskammānaṁ by austeritytapasā by endingbyantībhāvā, newnavānaṁ kammaskammānaṁ by non-doingakaraṇā, in the futureāyatiṁ no influxanavassavo;
in the futureāyatiṁ from no influxanavassavā kamma-destructionkammakkhayo; from kamma-destructionkammakkhayā pain-destructiondukkhakkhayo; from pain-destructiondukkhakkhayā feeling-destructionvedanākkhayo; from feeling-destructionvedanākkhayā allsabbaṁ sufferingdukkhaṁ will be exhaustednijjiṇṇaṁ will bebhavissatī”ti.

If at a time of intense exertion you did not suffer painful, sharp feelings due to exertion, and if without intense exertion you did experience such feelings, it would be appropriate for the Jain venerables to declare this.

sinceYasmā andca indeedkho, friendsāvuso Nigaṇṭhasnigaṇṭhā, in whichyasmiṁ of youvo at the timesamaye intensetibbo exertionupakkamo ishoti intensetibbaṁ strivingpadhānaṁ, intensetibbā at thattasmiṁ at the timesamaye due to exertionopakkamikā painfuldukkhā intensetibbā sharpkaṭukā feelingsvedanā you experiencevediyetha;
but in whichyasmiṁ howeverpana of youvo at the timesamaye notna intensetibbo exertionupakkamo ishoti notna intensetibbaṁ strivingpadhānaṁ, notna intensetibbā at thattasmiṁ at the timesamaye due to exertionopakkamikā painfuldukkhā intensetibbā sharpkaṭukā feelingsvedanā you experiencevediyetha;
thosete youtumhe only yourselvessāmaṁyeva due to exertionopakkamikā painfuldukkhā intensetibbā sharpkaṭukā feelingsvedanā experiencingvedayamānā ignoranceavijjā unknowingaññāṇā confusionsammohā you misconstruevipaccetha:
whatever“yaṁ whatever thiskiñcāyaṁ individual personpurisapuggalo experiencespaṭisaṁvedeti pleasurablesukhaṁ orvā painfuldukkhaṁ orvā neutraladukkhamasukhaṁ orvā, allsabbaṁ thattaṁ because of past deedspubbekatahetu.
thusIti of oldpurāṇānaṁ of kammaskammānaṁ by austeritytapasā by destructionbyantībhāvā, of newnavānaṁ of kammaskammānaṁ by non-doingakaraṇā, in the futureāyatiṁ non-influxanavassavo;
in the futureāyatiṁ from non-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.

But since this is not the case, aren’t you experiencing painful, sharp feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply: “Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’

‹ Previous  ·  Page 3 of 8  ·  Next ›

Lite mode — plain HTML for e-readers and old browsers. Full version