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Majjhima Nikāya 101

Devadahasutta

At Devadaha · Translation: Bhikkhu Sujato, SuttaCentral

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of those of such doctrineEvaṁvādīnaṁ, monksbhikkhave, of the Jainsnigaṇṭhānaṁ theseime tendasa legitimatesahadhammikā rebuttals and criticismsvādānuvādā deservinggārayhaṁ groundṭhānaṁ they come toāgacchanti.
thusEvaṁ indeedkho, monksbhikkhave, fruitlessaphalo exertionupakkamo ishoti, fruitlessaphalaṁ strivingpadhānaṁ.

The Jain ascetics who say this deserve rebuttal and criticism on these ten legitimate grounds. That’s how exertion and striving is fruitless.

and howKathañca, monksbhikkhave, fruitfulsaphalo exertionupakkamo ishoti, fruitfulsaphalaṁ strivingpadhānaṁ?
hereIdha, monksbhikkhave, a mendicantbhikkhu notna indeed notheva not brought to sufferinganaddhabhūtaṁ selfattānaṁ with sufferingdukkhena brings to sufferingaddhabhāveti, and legitimatedhammikañca pleasuresukhaṁ notna forsakespariccajati, and in thattasmiñca in pleasuresukhe not besottedanadhimucchito ishoti.
heSo thusevaṁ understandspajānāti:
of this‘imassa indeedkho of meme source of sufferingdukkhanidānassa activitysaṅkhāraṁ actively strivingpadahato through active strivingsaṅkhārappadhānā dispassionvirāgo ishoti, of thisimassa butpana of meme source of sufferingdukkhanidānassa looking on with equanimityajjhupekkhato equanimityupekkhaṁ developingbhāvayato dispassionvirāgo ishotī’ti.
heSo for whomyassa indeedhi for him indeedkhvāssa source of sufferingdukkhanidānassa activitysaṅkhāraṁ actively strivingpadahato through active strivingsaṅkhārappadhānā dispassionvirāgo ishoti, activitysaṅkhāraṁ theretattha actively strivespadahati.
for whomYassa but for himpanassa source of sufferingdukkhanidānassa looking on with equanimityajjhupekkhato equanimityupekkhaṁ developingbhāvayato dispassionvirāgo ishoti, equanimityupekkhaṁ theretattha developsbhāveti.
for himTassa for thattassa source of sufferingdukkhanidānassa activitysaṅkhāraṁ actively strivingpadahato through active strivingsaṅkhārappadhānā dispassionvirāgo ishoti—
thus for himevampissa thattaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ ishoti.
for himTassa for thattassa source of sufferingdukkhanidānassa looking on with equanimityajjhupekkhato equanimityupekkhaṁ developingbhāvayato dispassionvirāgo ishoti—
thus for himevampissa thattaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ ishoti.

And how is exertion and striving fruitful? It’s when a mendicant does not bring suffering upon themselves; and they don’t forsake legitimate pleasure, but they’re not besotted with that pleasure. They understand: ‘When I actively strive I become dispassionate toward this source of suffering. But when I develop equanimity I become dispassionate toward this other source of suffering.’ So they either actively strive or develop equanimity as appropriate. Through active striving they become dispassionate toward that specific source of suffering, and so that suffering is worn away. Through developing equanimity they become dispassionate toward that other source of suffering, and so that suffering is worn away.

just asSeyyathāpi, mendicantsbhikkhave, a manpuriso with a womanitthiyā in lovesāratto full of desirepaṭibaddhacitto full of intense desiretibbacchando full of lusttibbāpekkho.
heSo thattaṁ womanitthiṁ would seepasseyya with anotheraññena manpurisena togethersaddhiṁ standingsantiṭṭhantiṁ chattingsallapantiṁ gigglingsañjagghantiṁ laughingsaṁhasantiṁ.
thatTaṁ whatkiṁ do you thinkmaññatha, mendicantsbhikkhave,
wouldapi thennu for thattassa manpurisassa thatamuṁ womanitthiṁ having seendisvā with anotheraññena manpurisena togethersaddhiṁ standingsantiṭṭhantiṁ chattingsallapantiṁ gigglingsañjagghantiṁ laughingsaṁhasantiṁ would ariseuppajjeyyuṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassūpāyāsā”ti?
Yes“Evaṁ, sirbhante”.
that“Taṁ of whatkissa causehetu”?
that“Amu indeedhi, sirbhante, manpuriso with thatamussā womanitthiyā in lovesāratto full of desirepaṭibaddhacitto full of intense desiretibbacchando full of lusttibbāpekkho.
thereforeTasmā thattaṁ womanitthiṁ having seendisvā with anotheraññena manpurisena togethersaddhiṁ standingsantiṭṭhantiṁ chattingsallapantiṁ gigglingsañjagghantiṁ laughingsaṁhasantiṁ would ariseuppajjeyyuṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassūpāyāsā”ti.

Suppose a man is in love with a woman, full of intense desire and lust. Then he sees her standing together with another man, chatting, giggling, and laughing. What do you think, mendicants? Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?” “Yes, sir. Why is that? Because that man is in love with that woman, full of intense desire and lust.”

then“Atha indeedkho, monksbhikkhave, of thattassa of the manpurisassa it might be thusevamassa:
I‘ahaṁ indeedkho for thatamussā of the womanitthiyā in lovesāratto with mind boundpaṭibaddhacitto with intense desiretibbacchando with intense longingtibbāpekkho.
of thatTassa for meme thatamuṁ womanitthiṁ having seendisvā with anotheraññena with a manpurisena togethersaddhiṁ standing togethersantiṭṭhantiṁ chattingsallapantiṁ gigglingsañjagghantiṁ laughingsaṁhasantiṁ ariseuppajjanti sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassūpāyāsā.
why don't IYannūnāhaṁ whichyo for meme for thatamussā of the womanitthiyā desire and lustchandarāgo thattaṁ I might abandonpajaheyyan’ti.
heSo whichyo for thatamussā of the womanitthiyā desire and lustchandarāgo thattaṁ he would abandonpajaheyya.
heSo thattaṁ womanitthiṁ he would seepasseyya by lateraparena timesamayena with anotheraññena with a manpurisena togethersaddhiṁ standing togethersantiṭṭhantiṁ chattingsallapantiṁ gigglingsañjagghantiṁ laughingsaṁhasantiṁ.
thatTaṁ whatkiṁ do you thinkmaññatha, monksbhikkhave,
wouldapi thennu of thattassa of the manpurisassa thatamuṁ womanitthiṁ having seendisvā with anotheraññena with a manpurisena togethersaddhiṁ standing togethersantiṭṭhantiṁ chattingsallapantiṁ gigglingsañjagghantiṁ laughingsaṁhasantiṁ would ariseuppajjeyyuṁ sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassūpāyāsā”ti?
no“No indeed thathetaṁ, sirbhante”.
that“Taṁ of whatkissa causehetu”?
that“Amu indeedhi, sirbhante, manpuriso for thatamussā of the womanitthiyā free of desirevirāgo.

“Then that man might think: ‘I’m in love with that woman, full of intense desire and lust. When I saw her standing together with another man, chatting, giggling, and laughing, it gave rise to sorrow, lamentation, pain, sadness, and distress for me. Why don’t I give up that desire and lust for that woman?’ So that’s what he did. Some time later he sees her again standing together with another man, chatting, giggling, and laughing. What do you think, mendicants? Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?” “No, sir. Why is that? Because he no longer desires that woman.”

thereforeTasmā thattaṁ womanitthiṁ having seendisvā with anotheraññena with a manpurisena togethersaddhiṁ standing togethersantiṭṭhantiṁ conversingsallapantiṁ laughing togethersañjagghantiṁ jesting togethersaṁhasantiṁ notna would ariseuppajjeyyuṁ sorrow, lamentation, pain, grief and despair”sokaparidevadukkhadomanassūpāyāsā”ti.

Therefore, having seen that woman standing together, conversing, laughing, and jesting together with another man, sorrow, lamentation, pain, grief, and despair would not arise.”

just so“Evameva indeedkho, O monksbhikkhave, a monkbhikkhu notna indeedheva unafflictedanaddhabhūtaṁ himselfattānaṁ with sufferingdukkhena causes to be afflictedaddhabhāveti, and legitimatedhammikañca pleasuresukhaṁ notna forsakespariccajati, and in thattasmiñca pleasuresukhe not besottedanadhimucchito ishoti.
heSo thusevaṁ understandspajānāti:
of this‘imassa indeedkho for meme source of sufferingdukkhanidānassa activitysaṅkhāraṁ actively strivingpadahato from active strivingsaṅkhārappadhānā dispassionvirāgo ishoti, of thisimassa butpana for meme source of sufferingdukkhanidānassa being equanimousajjhupekkhato equanimityupekkhaṁ developingbhāvayato dispassionvirāgo ishotī’ti.
heSo for whichyassa indeedhi for himkhvāssa source of sufferingdukkhanidānassa activitysaṅkhāraṁ actively strivingpadahato from active strivingsaṅkhārappadhānā dispassionvirāgo ishoti, activitysaṅkhāraṁ theretattha strivespadahati;
for whichyassa but for himpanassa source of sufferingdukkhanidānassa being equanimousajjhupekkhato equanimityupekkhaṁ developingbhāvayato dispassionvirāgo ishoti, equanimityupekkhaṁ theretattha developsbhāveti.
for himTassa for himtassa source of sufferingdukkhanidānassa activitysaṅkhāraṁ actively strivingpadahato from active strivingsaṅkhārappadhānā dispassionvirāgo ishoti—
and thus for himevampissa thattaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ ishoti.
for himTassa for himtassa source of sufferingdukkhanidānassa being equanimousajjhupekkhato equanimityupekkhaṁ developingbhāvayato dispassionvirāgo ishoti—
and thus for himevampissa thattaṁ sufferingdukkhaṁ worn awaynijjiṇṇaṁ ishoti.
Thus tooEvampi, O monksbhikkhave, fruitfulsaphalo exertionupakkamo ishoti, fruitfulsaphalaṁ strivingpadhānaṁ.

“In the same way, a mendicant does not bring suffering upon themselves; and they don’t forsake legitimate pleasure, but they’re not besotted with that pleasure. They understand: ‘When I actively strive I become dispassionate toward this source of suffering. But when I develop equanimity I become dispassionate toward this other source of suffering.’ So they either actively strive or develop equanimity as appropriate. Through active striving they become dispassionate toward that specific source of suffering, and so that suffering is worn away. Through developing equanimity they become dispassionate toward that other source of suffering, and so that suffering is worn away. That’s how exertion and striving is fruitful.

furthermorePuna and moreovercaparaṁ, monksbhikkhave, a mendicantbhikkhu thusiti reflectspaṭisañcikkhati:
as I please‘yathāsukhaṁ indeedkho for meme livingviharato unskillfulakusalā qualitiesdhammā growabhivaḍḍhanti, skillfulkusalā qualitiesdhammā declineparihāyanti;
painfullydukkhāya butpana for meme myselfattānaṁ strivingpadahato unskillfulakusalā qualitiesdhammā declineparihāyanti, skillfulkusalā qualitiesdhammā growabhivaḍḍhanti.
why don't IYannūnāhaṁ painfullydukkhāya myselfattānaṁ I should strivepadaheyyan’ti.
heSo painfullydukkhāya himselfattānaṁ strivespadahati.
of himTassa painfullydukkhāya himselfattānaṁ strivingpadahato unskillfulakusalā qualitiesdhammā declineparihāyanti skillfulkusalā qualitiesdhammā growabhivaḍḍhanti.
heSo notna lateraparena timesamayena painfullydukkhāya himselfattānaṁ strivespadahati.
thatTaṁ of whatkissa reasonhetu?
for himYassa indeedhi whoso, monksbhikkhave, a mendicantbhikkhu for the sake ofatthāya painfullydukkhāya himselfattānaṁ might strivepadaheyya for him thatsvāssa goalattho accomplishedabhinipphanno ishoti.
thereforeTasmā notna lateraparena timesamayena painfullydukkhāya himselfattānaṁ strivespadahati.

Furthermore, a mendicant reflects: ‘When I live as I please, unskillful qualities grow and skillful qualities decline. But when I strive painfully, unskillful qualities decline and skillful qualities grow. Why don’t I strive painfully?’ So that’s what they do, and as they do so unskillful qualities decline and skillful qualities grow. After some time, they no longer strive painfully. Why is that? Because they have accomplished the goal for which they strived painfully.

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