“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. “Это однонаправленный, монахи, путь очищения существ, преодоления страдания и плача, утихания боли и ментальной боли / стресса, к достижению знания к реализации установления (ниббаны), это четыре приложения памятования. Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Либо чувствуя болезненное чувство познаёт ““чувствую болезненное чувство‘. Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Либо чувствуя не болезненное ни приятное чувство познаёт ““чувствую не болезненное ни приятное чувство‘. Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Либо чувствуя мирское приятное чувство познаёт ““чувствую мирское приятное чувство‘. Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. Либо чувствуя не мирское болезненное чувство познаёт ““чувствую не мирское болезненное чувство‘. Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Либо чувствуя мирское ни болезненное не приятное чувство познаёт ““чувствую ни болезненное не приятное мирское чувство‘. Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. Либо чувствуя не мирское ни болезненное не приятное чувство познаёт ““чувствую не мирское ни болезненное не приятное чувство‘. Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Вот, монахи, монах познаёт как есть: ‘Это – боль’; он познаёт как есть: ‘Это – проявление боли’; он познаёт как есть: ‘Это – устранение боли’; он познаёт как есть: ‘Это – практика, ведущая к устранению боли’. 4.5.1. Dukkhasaccaniddesa 4.5.1. Объяснение истины о боли Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? И что такое, монахи, боль - благородная истина? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā. Зарождение / рождение, в том числе болезненно, старость, в том числе болезненна, умирание в том числе болезненно, страдание, плач, боль, недовольство, тоска в том числе болезненны, соединение с нелюбимыми, в том числе болезненно, разъединение с любимыми, в том числе болезненно, не обретать желанное это, в том числе болезненно, сжато, пять групп поддерживания болезненны. dukkho → appiyehi …pe… vippayogo dukkhotipāṭho ceva taṁniddeso ca katthaci na dissati, aṭṭhakathāyampi taṁsaṁvaṇṇanā Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, Любое, монахи, связанного с той или иной неприятностью, затронутого тем или иным болезненным явлением страдание, терзание, страдательность, граничащее со страданием, приграничное со страданием, Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, Любой, монахи, связанного с той или иной неприятностью, затронутого тем или иным болезненным явлением стон, плач, рыдание, причитание, слезливость, плаксивость, Katamañca, bhikkhave, dukkhaṁ? И что такое, монахи, боль? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, Любая, монахи, телесная боль, телесный дискомфорт, боль и дискомфорт чувствуемый от затронутости осязанием, idaṁ vuccati, bhikkhave, dukkhaṁ. это называется, монахи, боль. Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, Любая, монахи, ментальная боль, ментальный дискомфорт, боль и дискомфорт чувствуемый от затронутости мышлением, Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, Любая, монахи, связанного с той или иной неприятностью, затронутого тем или иным болезненным явлением скука, тоска, тягость, тоскливость, Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? И что такое, монахи, не обретать желанное, в том числе болезненно? idampi yampicchaṁ na labhati tampi dukkhaṁ. такова боль неполучения желаемого. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Но это не достигается желанием. Такова боль неполучения желаемого. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Но это не достигается желанием. Такова боль неполучения желаемого. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Но это не достигается желанием. Такова боль неполучения желаемого. Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti. У существ, подверженных печали, плачу, боли, мукам и отчаянию, возникает желание: ‘О, пусть мы не будем подвержены печали, плачу, боли, мукам и отчаянию, и пусть печаль, плач, боль, муки и отчаяние с нами не происходят’. idampi yampicchaṁ na labhati tampi dukkhaṁ. Такова боль неполучения желаемого. Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. Это называется, монахи, боль - благородная истина. Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? И что такое, монахи, проявление боли - благородная истина? Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. Это называется, монахи, проявление боли - благородная истина. Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? И что такое, монахи, устранение боли - благородная истина? dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km) Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. Это называется, монахи, устранение боли - благородная истина. Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? И что такое, монахи, практика ведущая к устранению боли - благородная истина? Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. Любое, монахи, знание о боли, знание о проявлении боли, знание об устранении боли, знание о практике, ведущей к устранению боли. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. С прекращением приятного и с прекращением болезненного именно прежде утихания довольств и недовольств, не-болезненное-не-приятное видение-как-есть, памятование полностью чистое, четвертую джхану пребывает достигнув. Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Это называется, монахи, практика, ведущая к устранению боли - благородная истина. Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. “Это однонаправленный, монахи, путь очищения существ, преодоления страдания и плача, утихания боли и ментальной боли / стресса, к достижению знания к реализации установления (ниббаны), это четыре приложения памятования.
Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā. ‘This is suffering; this is the origin of suffering’: this is the first contemplation. Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā. ‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation. “Ye dukkhaṁ nappajānanti, “There are those who don’t understand suffering atho dukkhassa sambhavaṁ; and suffering’s cause, Yattha ca sabbaso dukkhaṁ, and where all suffering Ye ca dukkhaṁ pajānanti, But there are those who understand suffering atho dukkhassa sambhavaṁ; and suffering’s cause, Yattha ca sabbaso dukkhaṁ, and where all suffering Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by attachment’: this is one contemplation. Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of attachment there is no origination of suffering’: this is the second contemplation. Punappunaṁ dukkhamupeti mando; that idiot returns to suffering again and again. Dukkhassa jātippabhavānupassīti. contemplating the origin of suffering and rebirth.” Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by ignorance’: this is one contemplation. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of ignorance there is no origination of suffering’: this is the second contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by choices’: this is one contemplation. Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of choices there is no origination of suffering’: this is the second contemplation. “Yaṁ kiñci dukkhaṁ sambhoti, “All the suffering that originates natthi dukkhassa sambhavo. there is no origination of suffering. dukkhaṁ saṅkhārapaccayā; that suffering is caused by choices; Evaṁ dukkhakkhayo hoti, this is the way suffering ends. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by consciousness’: this is one contemplation. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of consciousness there is no origination of suffering’: this is the second contemplation. “Yaṁ kiñci dukkhaṁ sambhoti, “All the suffering that originates Natthi dukkhassa sambhavo. there is no origination of suffering. Dukkhaṁ viññāṇapaccayā; that suffering is caused by consciousness, Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by contact’: this is one contemplation. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of contact there is no origination of suffering’: this is the second contemplation. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by feeling’: this is one contemplation. Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of feeling there is no origination of suffering’: this is the second contemplation. “Sukhaṁ vā yadi vā dukkhaṁ, “Having known everything that is felt— Adukkhamasukhaṁ saha; whether pleasure or pain, Etaṁ dukkhanti ñatvāna, as suffering, Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by craving’: this is one contemplation. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of craving there is no origination of suffering’: this is the second contemplation. Taṇhaṁ dukkhassa sambhavaṁ; that craving is the cause of suffering—Taṇhaṁ → taṇhā (bahūsu) Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by grasping’: this is one contemplation. Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of grasping there is no origination of suffering’: this is the second contemplation. Upādānānaṁ → upādānassa (sya-all, mr) Bhūto dukkhaṁ nigacchati; one who exists falls into suffering. Eso dukkhassa sambhavo. this is the origination of suffering. Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by instigating karma’: this is one contemplation. Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of instigation there is no origination of suffering’: this is the second contemplation. “Yaṁ kiñci dukkhaṁ sambhoti, “All the suffering that originates Natthi dukkhassa sambhavo. there is no origination of suffering. Dukkhaṁ ārambhapaccayā; that suffering is caused by instigating karma, Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by sustenance’: this is one contemplation. Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of sustenance there is no origination of suffering’: this is the second contemplation. “Yaṁ kiñci dukkhaṁ sambhoti, “All the suffering that originates Natthi dukkhassa sambhavo. there is no origination of suffering. Dukkhaṁ āhārapaccayā; that suffering is caused by sustenance, Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā. ‘All the suffering that originates is caused by perturbation’: this is one contemplation. Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. ‘With the utter cessation of perturbation there is no origination of suffering’: this is the second contemplation. “Yaṁ kiñci dukkhaṁ sambhoti, “All the suffering that originates Natthi dukkhassa sambhavo. there is no origination of suffering. Dukkhaṁ iñjitapaccayā; that suffering is caused by perturbation, Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. ‘What this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—focuses on as happiness, the noble ones have clearly seen with right wisdom to be actually suffering’: this is the first contemplation. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. ‘What this world focuses on as suffering, the noble ones have clearly seen with right wisdom to be actually happiness’: this is the second contemplation. Taṁ nesaṁ dukkhasammataṁ. is deemed as suffering for them. Tadariyā āhu dukkhato; the noble ones say is suffering. Yaṁ pare dukkhato āhu, What others say is suffering
Atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ; Есть способ делания, который является болезненным в настоящем и созревает в будущем как боль. atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ; Есть способ делания, который является приятным в настоящем, но созревает в будущем как боль. atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ; Есть способ делания, который является болезненным в настоящем, но созревает в будущем как удовольствие. Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: Монахи, тот, кто невежественен, не зная этого способа делания, который является болезненным в настоящем и созревает в будущем как боль, не понимает в соответствии с действительностью: yamidaṁ → yadidaṁ (bj) ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. «Этот способ делания является болезненным в настоящем и созревает в будущем как боль». Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: Монахи, тот, кто невежественен, не зная этого способа делания, который является приятным в настоящем, но созревает в будущем как боль, не понимает в соответствии с действительностью: «Этот способ делания является приятным в настоящем, но созревает в будущем как боль». ‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti. mn46 Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: Монахи, тот, кто невежественен, не зная этого способа делания, который является болезненным в настоящем, но созревает в будущем как удовольствие, не понимает в соответствии с действительностью: «Этот способ делания является болезненным в настоящем, но созревает в будущем как удовольствие»… ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti. mn46 Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: Монахи, тот, кто мудр, зная этот способ делания, который является болезненным в настоящем и созревает в будущем как боль, понимает в соответствии с действительностью: ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. «Этот способ делания является болезненным в настоящем и созревает в будущем как боль». Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: Монахи, тот, кто мудр, зная этот способ делания, который является приятным в настоящем, но созревает в будущем как боль, понимает в соответствии с действительностью: «Этот способ делания является приятным в настоящем, но созревает в будущем как боль». ‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti. mn46 Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: Монахи, тот, кто мудр, зная этот способ делания, который является болезненным в настоящем, но созревает в будущем как удовольствие, понимает в соответствии с действительностью:.. ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti. mn46 Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ? И каков, монахи, способ делания, который является болезненным в настоящем, и созревает в будущем как боль?И каков, монахи, способ делания, который является болезненным в настоящем и созревает в будущем как боль? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; Вот, монахи, некий человек в боли и грусти убивает живых существ, и он переживает боль и грусть, которые имеют убийство живых существо своим условием. В боли и грусти он берёт то, что [ему] не было дано… ведёт себя неподобающе в чувственных удовольствиях… лжёт… говорит злонамеренно… говорит грубо… болтает попусту… он алчный… имеет недоброжелательный ум… придерживается неправильных воззрений, и он переживает боль и грусть, которые имеют правильные воззрения своим условием. sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti. mn46 Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. Это называется способом делания, который является болезненным в настоящем, и созревает в будущем как боль. Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ? И каков, монахи, способ делания, который является приятным в настоящем, но созревает в будущем как боль? Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. Это называется способом делания, который является приятным в настоящем, но созревает в будущем как боль. Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? И каков, монахи, способ делания, который является болезненным в настоящем, но созревает в будущем как удовольствие? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; Вот, монахи, некий человек в боли и грусти воздерживается от убийства живых существ, и он переживает боль и грусть, которые имеют воздержание от убийства живых существ своим условием. В боли и грусти он воздерживается от взятия того, что не дано… от неподобающего поведения в чувственных удовольствиях… от лжи… от злонамеренных слов… от грубых слов… от пустой болтовни… он не алчный… у него нет недоброжелательного ума… он придерживается правильных воззрений, и он переживает боль и грусть, которые имеют правильные воззрения своим условием. sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; mn46 sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti. mn46 Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. Это называется способом делания, который является болезненным в настоящем, но созревает в будущем как удовольствие. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. и пришёл бы человек, который хотел бы жить и не хотел умирать, который хотел удовольствия и отвращался от боли. Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. Когда будешь пить, цвет, запах и вкус не придутся тебе по вкусу, а после того, как выпьешь, ты повстречаешь смерть или смертельные муки». pivitvā → pītvā (bj, pts1ed) | pivato → pipato (si, pts1ed) Tassa taṁ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. По мере того как он бы пил, цвет, запах и вкус не пришлись бы ему по вкусу, а после того, как он выпил, он бы повстречал смерть или смертельные муки. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. Это, я говорю вам, похоже на способ делания, который является болезненным сейчас и созревает в будущем как боль. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. и пришёл бы человек, который хотел бы жить и не хотел умирать, который хотел удовольствия и отвращался от боли. Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. Когда будешь пить, цвет, запах и вкус придутся тебе по вкусу, но после того, как выпьешь, ты повстречаешь смерть или смертельные муки». pivatohi → pipatohi (pts1ed); pivatopi (mr) " Tassa taṁ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. По мере того как он пил, цвет, запах и вкус пришлись бы ему по вкусу, но после того как он выпил, он бы повстречал смерть или смертельные муки. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. Это, я говорю вам, похоже на способ делания, который является приятным сейчас, но созревает в будущем как боль. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. Это, я говорю вам, похоже на способ делания, который является болезненным сейчас, но созревает в будущем как удовольствие.
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. Печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог». ",
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? ",
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ",
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? ",
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. «Печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог». ",
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. «Печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог». ",
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. «Печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог». ",
Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. Печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог. ",
Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. Вот как можно понять, брахман, то, как печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог. ",
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. И вот как ещё можно понять то, как печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог. ",
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. И вот как ещё можно понять то, как печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог. ",
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. ",
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. И вот как ещё можно понять то, как печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог. ",
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. И так тоже можно понять, почему печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог». ",
vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? Если какие-то [неблагоприятные] изменения и перемены произошли бы в царевне Ваджири, возникли бы в вас печаль, стенание, боль, грусть и отчаяние?» ",
“Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? «Изменения и перемены в принцессе Ваджире означали бы перемены в моей жизни. Как могли бы не возникнуть тогда печаль, стенание, боль, грусть и отчаяние во мне?» ",
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. «Печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог». ",
“Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? ",
“Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? ",
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ",
“Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? ",
“Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? ",
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ",
mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? Если какие-то [неблагоприятные] изменения и перемены произошли бы во мне, возникли бы в вас печаль, стенание, боль, грусть и отчаяние?» ",
“Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? «Изменения и перемены в тебе означали бы перемены в моей жизни. Как могли бы не возникнуть тогда печаль, стенание, боль, грусть и отчаяние во мне?» ",
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. «Печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог». ",
kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? «Как вы думаете, ваше величество? Если бы изменения и перемены произошли бы в касийцах и косальцах, возникли бы в вас печаль, стенание, боль, грусть и отчаяние?» ",
“Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? «Изменения и перемены в касийцах и косальцах означали бы перемены в моей жизни. Как могли бы не возникнуть тогда печаль, стенание, боль, грусть и отчаяние во мне?» ",
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. «Печаль, стенание, боль, грусть и отчаяние рождены теми, кто дорог, возникают от тех, кто дорог». ",
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti. 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.’ yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. mn101 āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? mn101 ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? 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 bhavissatīti, na jānātha— mn101 “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. mn101 āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. mn101 ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha— mn101 “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. mn101 āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. mn101 ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha— mn101 “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. mn101 āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. mn101 ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha— mn101 “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. mn101 āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti. mn101 āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. 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.” “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. “Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …” āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. mn101 “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. mn101 āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. mn101 “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu. “Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’ āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti. mn101 ‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti? ‘What do you think, reverends? If a deed is to be experienced as pleasure, can exertion make it be experienced as pain?’ ‘Yaṁ panidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti labbhametan’ti? ‘But if a deed is to be experienced as pain, can exertion make it be experienced as pleasure?’ ‘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; ‘So it seems that exertion cannot change the way deeds are experienced in any of these ways. Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of past deeds, Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of God Almighty’s creation, Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of circumstance and nature, Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of the class of rebirth, Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of exertion in the present, Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds, no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. mn101 Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; or God Almighty’s creation, no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. mn101 Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; or circumstance and nature, no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. mn101 Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; or class of rebirth, no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. mn101 Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā; or exertion in the present. no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā. mn101 ‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. ‘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 yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati. So they either actively strive or develop equanimity as appropriate. 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. mn101 Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— Through active striving they become dispassionate towards that specific source of suffering, evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. and so that suffering is worn away. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti— Through developing equanimity they become dispassionate towards that other source of suffering, evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. and so that suffering is worn away. api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti? Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?” Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti. mn101 Tassa me amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjanti sokaparidevadukkhadomanassūpāyāsā. 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. api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti? Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?” Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti. mn101 ‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti. ‘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 yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati; So they either actively strive or develop equanimity as appropriate. yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti. mn101 Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti— Through active striving they become dispassionate towards that specific source of suffering, evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. and so that suffering is worn away. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti— Through developing equanimity they become dispassionate towards that other source of suffering, evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti. and so that suffering is worn away. Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 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. 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. seyyathidaṁ → seyyathīdaṁ (bj, sya-all, km, pts1ed) " So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; 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’. Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of past deeds, Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of God Almighty’s creation, Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of circumstance and nature, Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of the class of rebirth, Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti; If sentient beings experience pleasure and pain because of exertion in the present, Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds, no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. mn101 Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; or God Almighty’s creation, no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. mn101 Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; or circumstance and nature, no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. mn101 Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; or class of rebirth, no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. mn101 Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato; mn101 no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato. or exertion in the present.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if they're impermanent, are they suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if they're impermanent, suffering, and perishable, are they fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if they're impermanent, are they suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if they're impermanent, suffering, and perishable, are they fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. “Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that suffering is made by oneself. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti. Some of them declare that suffering is made by another. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. Some of them declare that suffering is made by both oneself and another. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. Some of them declare that suffering arises by chance, not made by oneself or another. “Paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ bhagavatā. “Reverends, the Buddha said that suffering is dependently originated. Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering is made by another, that’s also conditioned by contact. Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering is made by oneself and another, that’s also conditioned by contact. Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact. Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering is made by oneself and another, it’s impossible that they will experience that without contact. Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” Paṭiccasamuppannaṁ kho, ānanda, dukkhaṁ vuttaṁ mayā. I have said that suffering is dependently originated. Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. … yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. … yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact. ‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. (The wanderers asked the Buddha the very same questions, and he gave the same answers.) Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti. sn12.24 Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. sn12.24 Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. sn12.24 ‘paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ mayā. sn12.24 Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. sn12.24 yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. sn12.24 Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. sn12.24 yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī’”ti. sn12.24 jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. That is how this entire mass of suffering ceases.’
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti. “Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that pleasure and pain are made by oneself. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ sukhadukkhaṁ paññapenti. Some of them declare that pleasure and pain are made by another. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṁ paññapenti. Some of them declare that pleasure and pain are made by both oneself and another. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti. Some of them declare that pleasure and pain arise by chance, not made by oneself or another. “Paṭiccasamuppannaṁ kho, āvuso, sukhadukkhaṁ vuttaṁ bhagavatā. “Reverend, the Buddha said that pleasure and pain are dependently originated. Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. … yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, tadapi phassapaccayā. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact. Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” Paṭiccasamuppannaṁ kho, ānanda, sukhadukkhaṁ vuttaṁ mayā. I have said that pleasure and pain are dependently originated. Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, that’s conditioned by contact. … yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, that’s also conditioned by contact. Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that pleasure and pain are made by oneself, it’s impossible that they will experience that without contact. … yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that pleasure and pain arise by chance, not made by oneself or another, it’s impossible that they will experience that without contact. Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Ānanda, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayā ca. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance. Sāmaṁ vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. yaṁpaccayāssa taṁ → yaṁpaccayāyataṁ (sya-all, km); yaṁpaccayā yaṁ (mr) Pare vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Or else others instigate the choice … Pare vā taṁ → parevāssa taṁ (bj, pts1ed, pts2ed); pare vāyataṁ (sya-all, km) " Sampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. One consciously instigates the choice … Asampajāno vā taṁ, ānanda, kāyasaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Or else one unconsciously instigates the choice … Sāmaṁ vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. sn12.25 Pare vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. sn12.25 asampajāno vā taṁ, ānanda, vacīsaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. sn12.25 Sāmaṁ vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. sn12.25 Pare vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharonti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. sn12.25 asampajāno vā taṁ, ānanda, manosaṅkhāraṁ abhisaṅkharoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. sn12.25 Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. So mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself. Khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhan”ti. There is no field, no ground, no scope, no basis, conditioned by which that pleasure and pain arise in oneself.” "
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti? But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’ ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ. ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti. The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’ Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death. Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of attachments. Ye upadhiṁ vaḍḍhesuṁ te dukkhaṁ vaḍḍhesuṁ. As their attachments grew, their suffering grew. Ye dukkhaṁ vaḍḍhesuṁ te na parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṁsu dukkhasmāti vadāmi. And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say. Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti. As their attachments grow, their suffering will grow. Ye dukkhaṁ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi. And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say. Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. As their attachments grow, their suffering grows. Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say. Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. resulting in death or deadly pain. Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti. As their attachments grow, their suffering grows. Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi. And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say. Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. Giving up attachments, they gave up suffering. Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say. Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. parimuccissanti dukkhasmāti vadāmi. they will be freed from suffering, I say. Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. Giving up attachments, they give up suffering. Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say. Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’ So tatonidānaṁ na maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. and it wouldn’t result in death or deadly pain. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ, In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu. Giving up attachments, they gave up suffering. Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi. Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say. etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous. Ye upadhiṁ pajahanti te dukkhaṁ pajahanti. Giving up attachments, they give up suffering. Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti. Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.” "