At Devadaha

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying in the land of the Sakyans, near the Sakyan town named Devadaha.*Devadaha also appears in SN 22.2 and SN 35.134. The name is explained in the commentary as “royal lake”, taking deva- as a term for kings, and -daha as equivalent to the Sanskrit hrada, “lake”. However it is spelled devadṛśa in the Mūlasarvāstivāda Vinaya (San Mu Kd 17:16). Dṛśa means “sight, appearance”, thus occupying a completely different semantic space than “lake”. It is a Vedic term that commonly describes Agni’s fiery gleam (Rig Veda 3.17.4, 6.10.4, 7.1.1, etc.). This suggests a Pali derivation from √ḍah, “to burn”. This in turn recalls Śatapatha Brāhmaṇa 1.4.1.14, which allegorically depicts the spread of Aryan culture eastward as Agni “burning” (dadāha) the lands, i.e. introducing the civilized practice of Vedic fire worship. I think the meaning of devadaha is, therefore, “burned by the god”, or “place of the god’s flame”. It became famous in later Buddhism as the birthplace of the sisters Māyā and Mahāpajāpatī of the Koliyan clan, the Buddha’s birth mother and foster mother. These details are not mentioned in early texts, however, where the town is said to be Sakyan rather than Koliyan. It is identified with Devdaha in the Rupandehi District of Nepal. There the Buddha addressed the mendicants, “Mendicants!”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario sakyānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying in the land of the Sakyans, near the Sakyan town named Devadaha.*Devadaha also appears in SN 22.2 and SN 35.134. The name is explained in the commentary as “royal lake”, taking deva- as a term for kings, and -daha as equivalent to the Sanskrit hrada, “lake”. However it is spelled devadṛśa in the Mūlasarvāstivāda Vinaya (San Mu Kd 17:16). Dṛśa means “sight, appearance”, thus occupying a completely different semantic space than “lake”. It is a Vedic term that commonly describes Agni’s fiery gleam (Rig Veda 3.17.4, 6.10.4, 7.1.1, etc.). This suggests a Pali derivation from √ḍah, “to burn”. This in turn recalls Śatapatha Brāhmaṇa 1.4.1.14, which allegorically depicts the spread of Aryan culture eastward as Agni “burning” (dadāha) the lands, i.e. introducing the civilized practice of Vedic fire worship. I think the meaning of devadaha is, therefore, “burned by the god”, or “place of the god’s flame”. It became famous in later Buddhism as the birthplace of the sisters Māyā and Mahāpajāpatī of the Koliyan clan, the Buddha’s birth mother and foster mother. These details are not mentioned in early texts, however, where the town is said to be Sakyan rather than Koliyan. It is identified with Devdaha in the Rupandehi District of Nepal.ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario sakyānaṁ nigamo. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti.

“Venerable sir,” they replied. The Buddha said this:

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“Mendicants, there are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.*The view that all experiences are caused by past kamma is consistently rejected in the suttas (eg. AN 3.61:2.1, SN 36.21). This is reflected in the later Theravada commentaries, which describe five interacting niyāmas, or systems of natural law: seasons (utu), genetics (bīja), moral or immoral deeds (kamma), mind (citta), and principles of the teaching (dhamma). Nonetheless, the view that all experiences are caused by kamma is extremely common among modern Buddhists, and is often heard even from learned scholars. This is a harmful misunderstanding, as it has led to discrimination against the poor and disabled in Buddhist countries. One point of confusion is that rebirth into a particular life is caused by kamma, so in that general sense, kamma is a necessary condition for having a life in which one can experience anything. But the feelings experienced in that life are caused by a variety of things, not necessarily by kamma. | Note the use of purisapuggala (“individual person”) as a Jain idiom. See MN 35:10.7 and note, and SN 22.22 and notes. So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.*Jains believed that karma was material, made up of particles. The practice of tapas (“fervent mortification”) creates an intense bodily heat which burns off these karmic particles, freeing the soul (jīva) to shine in its intrinsic purity. | This passage also at MN 14:17.7. 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.’*The mention of “feeling” after “suffering” here is found consistently in Pali sources, but not in their parallels. | Nijiṇṇa (“worn away”) is a characteristic Jain term that is sometimes applied to kamma in the suttas as well. Such is the doctrine of the Jain ascetics.*The idea that the elimination of karma leads to freedom from suffering is indeed a fundamental tenet of Jain thought.

“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.

“Mendicants, there are some ascetics and brahmins who have this doctrine and view: “santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.*The view that all experiences are caused by past kamma is consistently rejected in the suttas (eg. AN 3.61:2.1, SN 36.21). This is reflected in the later Theravada commentaries, which describe five interacting niyāmas, or systems of natural law: seasons (utu), genetics (bīja), moral or immoral deeds (kamma), mind (citta), and principles of the teaching (dhamma). Nonetheless, the view that all experiences are caused by kamma is extremely common among modern Buddhists, and is often heard even from learned scholars. This is a harmful misunderstanding, as it has led to discrimination against the poor and disabled in Buddhist countries. One point of confusion is that rebirth into a particular life is caused by kamma, so in that general sense, kamma is a necessary condition for having a life in which one can experience anything. But the feelings experienced in that life are caused by a variety of things, not necessarily by kamma. | Note the use of purisapuggala (“individual person”) as a Jain idiom. See MN 35:10.7 and note, and SN 22.22 and notes.‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.*Jains believed that karma was material, made up of particles. The practice of tapas (“fervent mortification”) creates an intense bodily heat which burns off these karmic particles, freeing the soul (jīva) to shine in its intrinsic purity. | This passage also at MN 14:17.7.Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; 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.’*The mention of “feeling” after “suffering” here is found consistently in Pali sources, but not in their parallels. | Nijiṇṇa (“worn away”) is a characteristic Jain term that is sometimes applied to kamma in the suttas as well.āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti. Such is the doctrine of the Jain ascetics.*The idea that the elimination of karma leads to freedom from suffering is indeed a fundamental tenet of Jain thought.Evaṁvādino, bhikkhave, nigaṇṭhā.

I’ve gone up to the Jain ascetics who say this and said, ‘Is it really true that this is the venerables’ view?’ They admitted that it is.

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.

I’ve gone up to the Jain ascetics who say this and said, Evaṁvādāhaṁ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṁ vadāmi: ‘Is it really true that this is the venerables’ view?’ ‘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? They admitted that it is. Te ca me, bhikkhave, nigaṇṭhā evaṁ puṭṭhā ‘āmā’ti paṭijānanti.

I said to them, ‘But reverends, do you know for sure that you existed in the past, and it is not the case that you did not exist?’

Tyāhaṁ evaṁ vadāmi: ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ahuvamheva mayaṁ pubbe, na nāhuvamhā’ti?

I said to them, Tyāhaṁ evaṁ vadāmi: ‘But reverends, do you know ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—for sure that you existed in the past, and it is not the case that you did not exist?’ ahuvamheva mayaṁ pubbe, na nāhuvamhā’ti?

‘But reverends, do you know for sure that you did bad deeds in the past?’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhā’ti?

‘But reverends, do you know ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—for sure that you did bad deeds in the past?’ akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhā’ti?

‘But reverends, do you know that you did such and such bad deeds?’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti?

‘But reverends, do you know ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—that you did such and such bad deeds?’ evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti?

‘But reverends, do you know that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?

‘But reverends, do you know ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’ ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?

‘But reverends, do you know about giving up unskillful qualities in this very life and embracing skillful qualities?’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti?

‘But reverends, do you know ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—about giving up unskillful qualities in this very life and embracing skillful qualities?’ diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti?

‘So it seems that you don’t know any of these things. In that case, it’s not appropriate for the Jain venerables to declare this.

‘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 that you don’t know any of these things. ‘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; In that case, it’s not appropriate for the Jain venerables to declare this. 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.

Now, supposing you did know these things. In that case, it would be appropriate for the Jain venerables to declare this.

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.

Now, supposing you did know these things. 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; In that case, it would be appropriate for the Jain venerables to declare this. 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.

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.

Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario vediyeyya.*vedhanahetu → vedanāhetu (bj, pts1ed, mr) | tibbā → tippā (bj, sya-all, km, pts1ed) 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;*abbuheyya → abbaheyya (bj); abbhūṇheyya (sya-all, km); abbyaheyya (pts1ed) so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.*abbuhanahetu → abbahanahetu (bj); abbhūṇhanahetu (sya-all, km); abbyahanahetu (pts1ed) 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 a man was struck by an arrow thickly smeared with poison, Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena; causing painful feelings, sharp and severe. so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario vediyeyya.*vedhanahetu → vedanāhetu (bj, pts1ed, mr) | tibbā → tippā (bj, sya-all, km, pts1ed)Their friends and colleagues, relatives and kin would get a surgeon to treat them. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ. The surgeon would cut open the wound with a scalpel, Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya; causing painful feelings, sharp and severe. so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. They’d probe for the arrow, Tassa so bhisakko sallakatto esaniyā sallaṁ eseyya; causing painful feelings, sharp and severe. so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya. They’d extract the arrow, Tassa so bhisakko sallakatto sallaṁ abbuheyya;*abbuheyya → abbaheyya (bj); abbhūṇheyya (sya-all, km); abbyaheyya (pts1ed)causing painful feelings, sharp and severe. so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.*abbuhanahetu → abbahanahetu (bj); abbhūṇhanahetu (sya-all, km); abbyahanahetu (pts1ed)They’d apply cauterizing medicine to the wound, Tassa so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odaheyya; causing painful feelings, sharp and severe. so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. 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. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṁvasī yena kāmaṅgamo.

They’d think, “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. 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.”

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;*abbuhi → abbahi (bj); abbhūṇhi (sya-all, km); abbyahi (pts1ed) 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.

They’d think, Tassa evamassa: “Earlier I was struck by an arrow thickly smeared with poison, “ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena. causing painful feelings, sharp and severe. Sohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ. My friends and colleagues, relatives and kin got a surgeon to treat me. Tassa me mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapesuṁ. At each step, the treatment was painful. 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;*abbuhi → abbahi (bj); abbhūṇhi (sya-all, km); abbyahi (pts1ed)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. 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.” Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṁvasī yena kāmaṅgamo”ti.

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

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.

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

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

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

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.”

Evaṁ vutte, bhikkhave, te nigaṇṭhā maṁ etadavocuṁ: ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti.*nāṭaputto → nātaputto (bj) “Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.

When I said this, those Jain ascetics said to me, Evaṁ vutte, bhikkhave, te nigaṇṭhā maṁ etadavocuṁ: ‘Reverend, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti.*nāṭaputto → nātaputto (bj)“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.” “Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.

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.’

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: So evamāha: “O reverend Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities. “atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha, And when in the present you are restrained in body, speech, and mind, you’re not doing any bad deeds for the future. yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpakammassa akaraṇaṁ. So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; 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.” āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. We endorse and accept this, and we are satisfied with it.’ Tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā’ti.

When they said this, I said to them, ‘These five things can be seen to turn out in two different ways.*Also at MN 95:14.3. 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 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.

Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ: ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? SaddhāsaddhāUna confianza en el Buddha que da la disposición a poner sus enseñanzas en práctica. La fe se vuelve inquebrantable al alcanzar la entrada en la corriente (ver sotāpanna), ya que las enseñanzas han sido confirmadas en la propia experiencia.Ver en el glosario, 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.*Evaṁvādī → evaṁvādīsu (mr) | kañci → kiñci (bj, cck, pts1ed, mr)

When they said this, I said to them, Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ: ‘These five things can be seen to turn out in two different ways.*Also at MN 95:14.3.‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. What five? Katame pañca? Faith, endorsement, oral transmission, reasoned train of thought, and acceptance of a view after deliberation. SaddhāsaddhāUna confianza en el Buddha que da la disposición a poner sus enseñanzas en práctica. La fe se vuelve inquebrantable al alcanzar la entrada en la corriente (ver sotāpanna), ya que las enseñanzas han sido confirmadas en la propia experiencia.Ver en el glosario, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—These are the five things that can be seen to turn out in two different ways. ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. 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?’ Tatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. When I said this, I did not see any legitimate defense of their doctrine from the Jains. Evaṁvādī kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.*Evaṁvādī → evaṁvādīsu (mr) | kañci → kiñci (bj, cck, pts1ed, mr)

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 overexertion? Whereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to overexertion?’

Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi:*Puna caparāhaṁ → puna ca parāhaṁ (pts1ed); puna ca panāhaṁ (mr) ‘taṁ kiṁ maññatha, āvuso nigaṇṭhā. Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;*tibbo → tippo (pts1ed) yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?

Furthermore, I said to those Jain ascetics, Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi:*Puna caparāhaṁ → puna ca parāhaṁ (pts1ed); puna ca panāhaṁ (mr)‘What do you think, reverends? ‘taṁ kiṁ maññatha, āvuso nigaṇṭhā. At a time of intense exertion and striving do you suffer painful, sharp, severe, acute feelings due to overexertion? Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;*tibbo → tippo (pts1ed)Whereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to overexertion?’ yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?

‘Reverend Gotama, at a time of intense exertion we suffer painful, sharp feelings due to overexertion, not without intense 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.

‘Reverend Gotama, at a time of intense exertion we suffer painful, sharp feelings due to overexertion, ‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; not without intense exertion.’ yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.

‘So it seems that only at a time of intense exertion do you suffer painful, sharp feelings due to overexertion, 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. …”

‘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 that only at a time of intense exertion do you suffer painful, sharp feelings due to overexertion, ‘Iti kira, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; not without intense exertion. yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. In that case, it’s not appropriate for the Jain venerables to declare: Evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya: “Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …” “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 at a time of intense exertion you did not suffer painful, sharp feelings due to overexertion, and if without intense exertion you did experience such feelings, it would be appropriate for the Jain venerables to declare this.

Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;*tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha → tiṭṭheyyeva tasmiṁ samaye … vedanā (sya-all, km, pts1ed) 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 at a time of intense exertion you did not suffer painful, sharp feelings due to overexertion, Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;*tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha → tiṭṭheyyeva tasmiṁ samaye … vedanā (sya-all, km, pts1ed)and if without intense exertion you did experience such feelings, yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; it would be appropriate for the Jain venerables to declare this. 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.

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:*This is a difficult sentence, and different translators handle it in quite different ways. I take vipaccetha as second plural optative, intended as a rhetorical question. The sense, I think, plays on the common meaning of “ripen”, but in the sense “make something out of it that it isn’t”, i.e. (mis)construe. “Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’ When I said this, I did not see any legitimate defense of their doctrine from the Jains.

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 avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario 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.*Evaṁvādīpi → evaṁvādīsupi (mr)

But since this is not the case, 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; aren’t you experiencing painful, sharp feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply:*This is a difficult sentence, and different translators handle it in quite different ways. I take vipaccetha as second plural optative, intended as a rhetorical question. The sense, I think, plays on the common meaning of “ripen”, but in the sense “make something out of it that it isn’t”, i.e. (mis)construe.te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario aññāṇā sammohā vipaccetha: “Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’ “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. When I said this, I did not see any legitimate defense of their doctrine from the Jains. Evaṁvādīpi kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.*Evaṁvādīpi → evaṁvādīsupi (mr)

Furthermore, I said to those Jain ascetics, ‘What do you think, reverends? If a deed is to be experienced in this life, can exertion make it be experienced in lives to come?’*Just as different deeds have differing characteristics, the results of those deeds also have different characteristics, which constrain the result in certain ways. This does not mean that they are fully deterministic, however. Compare the sprouting of a seed. A mango seed cannot give rise to an orange tree. And it has certain conditions under which it cannot sprout—if it is out of season, or the soil is inadequate, or there is no water, etc. Still, there are many different ways that it can sprout, and the tree and its fruit that result will vary according to conditions.

Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi: ‘taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti labbhametan’ti?

Furthermore, I said to those Jain ascetics, Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi: ‘What do you think, reverends? If a deed is to be experienced in this life, can exertion make it be experienced in lives to come?’*Just as different deeds have differing characteristics, the results of those deeds also have different characteristics, which constrain the result in certain ways. This does not mean that they are fully deterministic, however. Compare the sprouting of a seed. A mango seed cannot give rise to an orange tree. And it has certain conditions under which it cannot sprout—if it is out of season, or the soil is inadequate, or there is no water, etc. Still, there are many different ways that it can sprout, and the tree and its fruit that result will vary according to conditions.‘taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti labbhametan’ti?

‘So it seems that exertion cannot change the way deeds are experienced in any of these ways. This being so, your exertion and striving are fruitless.’

‘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 that exertion cannot change the way deeds are experienced in any of these ways. ‘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; This being so, your exertion and striving are fruitless.’ evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ aphalo upakkamo hoti, aphalaṁ padhānaṁ’.

Such is the doctrine of the Jain ascetics. Saying this, the Jain ascetics deserve rebuttal and criticism on ten legitimate grounds.*The “ten legitimate grounds” are, as explained below, the five grounds and their inversions. Whether or not the ground is true, the Jains deserve censure.

Evaṁvādī, bhikkhave, nigaṇṭhā. Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.

Such is the doctrine of the Jain ascetics. Evaṁvādī, bhikkhave, nigaṇṭhā. Saying this, the Jain ascetics deserve rebuttal and criticism on ten legitimate grounds.*The “ten legitimate grounds” are, as explained below, the five grounds and their inversions. Whether or not the ground is true, the Jains deserve censure.Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.

If sentient beings experience pleasure and pain because of past deeds, clearly the Jains have done bad deeds in the past, since they now experience such intense pain. If sentient beings experience pleasure and pain because of God Almighty’s creation,*“God Almighty” is issara, the creator deity. See also AN 3.61. clearly the Jains were created by a bad God, since they now experience such intense pain. If sentient beings experience pleasure and pain because of circumstance and nature,*This is the Ājīvika doctrine of the Bamboo-staffed Ascetic Gosāla, for which see DN 2:20.6, MN 60:21.7, and AN 3.61. The mention of Ājīvika doctrines here and in the next section reflect their closeness with the Jains. clearly the Jains arise from bad circumstances, since they now experience such intense pain. If sentient beings experience pleasure and pain because of the class of rebirth,*See AN 6.57 for a fuller discussion of this Ājīvika doctrine. clearly the Jains have been reborn in a bad class, since they now experience such intense pain. If sentient beings experience pleasure and pain because of exertion in this life, clearly the Jains exert themselves badly in this life, since they now experience such intense pain.*PTS and BJT editions have the expected pāpadiṭṭhadhammūpakkamā.

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.

If sentient beings experience pleasure and pain because of past deeds, Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Jains have done bad deeds in the past, since they now experience such intense pain. addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. If sentient beings experience pleasure and pain because of God Almighty’s creation,*“God Almighty” is issara, the creator deity. See also AN 3.61.Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Jains were created by a bad God, since they now experience such intense pain. addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. If sentient beings experience pleasure and pain because of circumstance and nature,*This is the Ājīvika doctrine of the Bamboo-staffed Ascetic Gosāla, for which see DN 2:20.6, MN 60:21.7, and AN 3.61. The mention of Ājīvika doctrines here and in the next section reflect their closeness with the Jains.Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Jains arise from bad circumstances, since they now experience such intense pain. addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. If sentient beings experience pleasure and pain because of the class of rebirth,*See AN 6.57 for a fuller discussion of this Ājīvika doctrine.Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Jains have been reborn in a bad class, since they now experience such intense pain. addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. If sentient beings experience pleasure and pain because of exertion in this life, Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Jains exert themselves badly in this life, since they now experience such intense pain.*PTS and BJT editions have the expected pāpadiṭṭhadhammūpakkamā.addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds, or God Almighty’s creation, or circumstance and nature, or class of rebirth, or exertion in this life. Such is the doctrine of the Jain ascetics. The Jain ascetics who say this deserve rebuttal and criticism on these ten legitimate grounds. That’s how exertion and striving is fruitless.

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.

The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds, Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. or God Almighty’s creation, Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. or circumstance and nature, Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. or class of rebirth, Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. or exertion in this life. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. Such is the doctrine of the Jain ascetics. Evaṁvādī, bhikkhave, nigaṇṭhā. The Jain ascetics who say this deserve rebuttal and criticism on these ten legitimate grounds. Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ ime dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti. That’s how exertion and striving is fruitless. Evaṁ kho, bhikkhave, aphalo upakkamo hoti, aphalaṁ padhānaṁ.

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.*Literally, a mendicant “does not oppress the unoppressed self with suffering”. For addhabhūta see SN 35.29. They understand: ‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’ So they either actively strive or develop equanimity as appropriate. Through active striving they become dispassionate towards that specific source of suffering, and so that suffering is worn away. Through developing equanimity they become dispassionate towards that other source of suffering, and so that suffering is worn away.

Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ? Idha, bhikkhave, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario 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 hi khvāssa → yassa kho hi panassa (si); yassa hi khvassa (sya-all); yassa khvāssa (pts1ed) 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 is exertion and striving fruitful? Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ? 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.*Literally, a mendicant “does not oppress the unoppressed self with suffering”. For addhabhūta see SN 35.29.Idha, bhikkhave, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti. They understand: So evaṁ pajānāti: ‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’ ‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. So they either actively strive or develop equanimity as appropriate. So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati.*yassa hi khvāssa → yassa kho hi panassa (si); yassa hi khvassa (sya-all); yassa khvāssa (pts1ed)Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti. Through active striving they become dispassionate towards that specific source of suffering, Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—and so that suffering is worn away. evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. Through developing equanimity they become dispassionate towards that other source of suffering, Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—and so that suffering is worn away. evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.

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.

Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. So taṁ itthiṁ passeyya aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.

Suppose a man is in love with a woman, full of intense desire and lust. Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Then he sees her standing together with another man, chatting, giggling, and laughing. So taṁ itthiṁ passeyya aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.

What do you think, mendicants? Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”

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, mendicants? Taṁ kiṁ maññatha, bhikkhave, Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?” api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?

“Yes, sir. Why is that? Because that man is in love with that woman, full of intense desire and lust.”

“Evaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario”. “Taṁ kissa hetu”? “Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.

“Yes, sir. “Evaṁ, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario”. Why is that? “Taṁ kissa hetu”? Because that man is in love with that woman, full of intense desire and lust.” “Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.

“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.

“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 that man might think: “Atha kho, bhikkhave, tassa purisassa evamassa: ‘I’m in love with that woman, full of intense desire and lust. ‘ahaṁ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. 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. Tassa me amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjanti sokaparidevadukkhadomanassūpāyāsā. Why don’t I give up that desire and lust for that woman?’ Yannūnāhaṁ yo me amussā itthiyā chandarāgo taṁ pajaheyyan’ti. So that’s what he did. So yo amussā itthiyā chandarāgo taṁ pajaheyya. Some time later he sees her again standing together with another man, chatting, giggling, and laughing. So taṁ itthiṁ passeyya aparena samayena aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.

What do you think, mendicants? Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”

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, mendicants? Taṁ kiṁ maññatha, bhikkhave, Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?” api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?

“No, sir. Why is that? Because he no longer desires that woman.”

“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.

“No, sir. “No hetaṁ, bhante”. Why is that? “Taṁ kissa hetu”? Because he no longer desires that woman.” “Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.

“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 towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’ So they either actively strive or develop equanimity as appropriate. Through active striving they become dispassionate towards that specific source of suffering, and so that suffering is worn away. Through developing equanimity they become dispassionate towards that other source of suffering, and so that suffering is worn away. That’s how exertion and striving is fruitful.

“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.

“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. “Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti. They understand: So evaṁ pajānāti: ‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’ ‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. So they either actively strive or develop equanimity as appropriate. So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati; yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti. Through active striving they become dispassionate towards that specific source of suffering, Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—and so that suffering is worn away. evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. Through developing equanimity they become dispassionate towards that other source of suffering, Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—and so that suffering is worn away. evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. That’s how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

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.

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, a mendicant reflects: Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘When I live as I please, unskillful qualities grow and skillful qualities decline. ‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; But when I strive painfully, unskillful qualities decline and skillful qualities grow. dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Why don’t I strive painfully?’ Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti. So that’s what they do, So dukkhāya attānaṁ padahati. and as they do so unskillful qualities decline and skillful qualities grow. Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. After some time, they no longer strive painfully. So na aparena samayena dukkhāya attānaṁ padahati. Why is that? Taṁ kissa hetu? Because they have accomplished the goal for which they strived painfully. Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṁ padahati.

Suppose an arrowsmith was heating an arrow shaft between two firebrands, making it straight and fit for use. After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use. Why is that? Because they have accomplished the goal for which they heated it.

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.*kataṁ → ujuṁ kataṁ hoti (bj); ujukataṁ (sya-all) 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 an arrowsmith was heating an arrow shaft between two firebrands, making it straight and fit for use. Seyyathāpi, bhikkhave, usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ. After it’s been made straight and fit for use, they’d no longer heat it to make it straight and fit for use. 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.*kataṁ → ujuṁ kataṁ hoti (bj); ujukataṁ (sya-all)Why is that? Taṁ kissa hetu? Because they have accomplished the goal for which they heated it. 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.

In the same way, 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?’ … After some time, they no longer strive painfully. That too is how exertion and striving is fruitful.

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.

In the same way, a mendicant reflects: Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati: ‘When I live as I please, unskillful qualities grow and skillful qualities decline. ‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; But when I strive painfully, unskillful qualities decline and skillful qualities grow. dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Why don’t I strive painfully?’ … 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. After some time, they no longer strive painfully. Tasmā na aparena samayena dukkhāya attānaṁ padahati. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

Furthermore, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

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 abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

Furthermore, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. Puna caparaṁ, bhikkhave, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One, and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

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 pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario. 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 hears that teaching, or a householder’s child, or someone reborn in a good family. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. They gain faith in the Realized One, So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. and reflect: So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘Life at home is cramped and dirty, life gone forth is wide open. ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. 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.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable and agreeable to the people. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

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. 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.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. 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. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable and agreeable to the people. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They refrain from injuring plants and seeds. So bījagāmabhūtagāmasamārambhā paṭivirato hoti. They eat in one part of the day, abstaining from eating at night and food at the wrong time. Ekabhattiko hoti rattūparato virato vikālabhojanā. They refrain from seeing shows of dancing, singing, and music. Naccagītavāditavisūkadassanā paṭivirato hoti. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. They refrain from high and luxurious beds. Uccāsayanamahāsayanā paṭivirato hoti. They refrain from receiving gold and currency, Jātarūparajatapaṭiggahaṇā paṭivirato hoti. raw grains, Āmakadhaññapaṭiggahaṇā paṭivirato hoti. raw meat, Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. women and girls, Itthikumārikapaṭiggahaṇā paṭivirato hoti. male and female bondservants, Dāsidāsapaṭiggahaṇā paṭivirato hoti. goats and sheep, Ajeḷakapaṭiggahaṇā paṭivirato hoti. chickens and pigs, Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. elephants, cows, horses, and mares, Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. and fields and land. Khettavatthupaṭiggahaṇā paṭivirato hoti. They refrain from running errands and messages; Dūteyyapahiṇagamanānuyogā paṭivirato hoti. buying and selling; Kayavikkayā paṭivirato hoti. falsifying weights, metals, or measures; Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. bribery, fraud, cheating, and duplicity; Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. mutilation, murder, abduction, banditry, plunder, and violence. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

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.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. They’re like a bird: wherever it flies, wings are its only burden. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

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.

When they see a sight with their eyes, they don’t get caught up in the features and details. So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. When they hear a sound with their ears … Sotena saddaṁ sutvā …pe… When they smell an odor with their nose … ghānena gandhaṁ ghāyitvā …pe… When they taste a flavor with their tongue … jivhāya rasaṁ sāyitvā …pe… When they feel a touch with their body … kāyena phoṭṭhabbaṁ phusitvā …pe… When they know an idea with their mind, they don’t get caught up in the features and details. manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.

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.

When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario and situational awareness, So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

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.

Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That too is how exertion and striving is fruitful.

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.

They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. That too is how exertion and 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, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ That too is how exertion and 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, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 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. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That too is how exertion and 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, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

When their mind has become immersed in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. That too is how exertion and 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.*seyyathidaṁ → seyyathīdaṁ (bj, sya-all, km, pts1ed) Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

When their mind has become immersed in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 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.*seyyathidaṁ → seyyathīdaṁ (bj, sya-all, km, pts1ed)That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understood how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. That too is how exertion and 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.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understood how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 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. That too is how exertion and striving is fruitful. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

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 paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario’ti yathābhūtaṁ pajānāti; ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario’ti yathābhūtaṁ pajānāti; They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. When they’re freed, they know they’re freed. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ That too is how exertion and striving is fruitful. Such is the doctrine of the Realized One. Saying this, the Realized One deserves praise on ten legitimate grounds.

‘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.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. That too is how exertion and striving is fruitful. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ. Such is the doctrine of the Realized One. Evaṁvādī, bhikkhave, tathāgatā. Saying this, the Realized One deserves praise on ten legitimate grounds. Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ dasa sahadhammikā pāsaṁsaṭṭhānā āgacchanti.

If sentient beings experience pleasure and pain because of past deeds, clearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure. If sentient beings experience pleasure and pain because of God Almighty’s creation, clearly the Realized One was created by a good God, since he now experiences such undefiled pleasure. If sentient beings experience pleasure and pain because of circumstance and nature, clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure. If sentient beings experience pleasure and pain because of the class of rebirth, clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure. If sentient beings experience pleasure and pain because of exertion in this life, clearly the Realized One exerts himself well in this life, since he now experiences such undefiled pleasure.

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.

If sentient beings experience pleasure and pain because of past deeds, Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Realized One has done good deeds in the past, since he now experiences such undefiled pleasure. addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. If sentient beings experience pleasure and pain because of God Almighty’s creation, Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Realized One was created by a good God, since he now experiences such undefiled pleasure. addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. If sentient beings experience pleasure and pain because of circumstance and nature, Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Realized One arises from good circumstances, since he now experiences such undefiled pleasure. addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. If sentient beings experience pleasure and pain because of the class of rebirth, Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Realized One was reborn in a good class, since he now experiences such undefiled pleasure. addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti. If sentient beings experience pleasure and pain because of exertion in this life, Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; clearly the Realized One exerts himself well in this life, since he now experiences such undefiled pleasure. addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.

The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds, or God Almighty’s creation, or circumstance and nature, or class of rebirth, or exertion in this life. Such is the doctrine of the Realized One. Saying this, the Realized One deserves praise on these ten legitimate grounds.”

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.

The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds, Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. or God Almighty’s creation, Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. or circumstance and nature, Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. or class of rebirth, Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; or exertion in this life. no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. Such is the doctrine of the Realized One. Evaṁvādī, bhikkhave, tathāgatā. Saying this, the Realized One deserves praise on these ten legitimate grounds.” Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ ime dasa sahadhammikā pāsaṁsaṭṭhānā āgacchantī”ti.

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.