“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. “Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a painful feeling, they know: ‘I feel a painful feeling.’ Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’ Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’ Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’ Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a material neutral feeling, they know: ‘I feel a material neutral feeling.’ Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’ Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. It’s when a mendicant truly understands: ‘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.’ 4.5.1. Dukkhasaccaniddesa 4.5.1. The Truth of Suffering Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? And what is the noble truth of suffering? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā. Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. 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, The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. Katamañca, bhikkhave, dukkhaṁ? And what is pain? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. idaṁ vuccati, bhikkhave, dukkhaṁ. This is called pain. Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact. Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? And what is meant by ‘not getting what you wish for is suffering’? idampi yampicchaṁ na labhati tampi dukkhaṁ. This is what is meant by ‘not getting what you wish for is suffering.’ Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. dn22 Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. dn22 Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. dn22 Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti. experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ idampi yampicchaṁ na labhati tampi dukkhaṁ. This is what is meant by ‘not getting what you wish for is suffering.’ Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. This is called the noble truth of suffering. Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? And what is the noble truth of the origin of suffering? Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. This is called the noble truth of the origin of suffering. Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? And what is the noble truth of the cessation of suffering? dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km) Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. This is called the noble truth of the cessation of suffering. Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? And what is the noble truth of the practice that leads to the cessation of suffering? Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 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. Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. This is called the noble truth of the practice that leads to the cessation of suffering. Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. ‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’
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; There is a way of taking up practices that is painful now and results in future pain. atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ; There is a way of taking up practices that is pleasant now but results in future pain. atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ; There is a way of taking up practices that is painful now but results in future pleasure. Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: When it comes to the way of taking up practices that is painful now and results in future pain, an ignoramus, without knowing this, doesn’t truly understand: yamidaṁ → yadidaṁ (bj) ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. ‘This is the way of taking up practices that is painful now and results in future pain.’ Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: When it comes to the way of taking up practices that is pleasant now and results in future pain, an ignoramus … ‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti. mn46 Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti: When it comes to the way of taking up practices that is painful now and results in future pleasure, an ignoramus … ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti. mn46 Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: When it comes to the way of taking up practices that is painful now and results in future pain, a wise person, knowing this, truly understands: ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. ‘This is the way of taking up practices that is painful now and results in future pain.’ Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: When it comes to the way of taking up practices that is pleasant now and results in future pain, a wise person … ‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti. mn46 Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti: When it comes to the way of taking up practices that is painful now and results in future pleasure, a wise person … ‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti. mn46 Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ? And what is the way of taking up practices that is painful now and results in future pain? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; It’s when someone in pain and sadness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pain and sadness. 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. This is called the way of taking up practices that is painful now and results in future pain. Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ? And what is the way of taking up practices that is pleasant now but results in future pain? Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. This is called the way of taking up practices that is pleasant now but results in future pain. Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ? And what is the way of taking up practices that is painful now but results in future pleasure? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti; It’s when someone in pain and sadness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pain and sadness. 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. This is called the way of taking up practices that is painful now but results in future pleasure. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. If you drink it, the color, aroma, and flavor will be unappetizing, and it will result in death or deadly pain.’ 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. The color, aroma, and flavor would be unappetizing, and it would result in death or deadly pain. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. This is comparable to the way of taking up practices that is painful now and results in future pain, I say. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana 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.’ pivatohi → pipatohi (pts1ed); pivatopi (mr) " Tassa taṁ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. The color, aroma, and flavor would be appetizing, but it would result in death or deadly pain. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. This is comparable to the way of taking up practices that is pleasant now and results in future pain, I say. Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. This is comparable to the way of taking up practices that is painful now and results in future pleasure, I say.
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.” ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? mn87 Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. mn87 piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? mn87 ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. “Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’ piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. And here’s a way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. mn87 Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. That’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.” vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? If she were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” “Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “If she were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?” ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’ “Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? mn87 “Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? mn87 ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. mn87 “Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? mn87 “Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? mn87 ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. mn87 mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? If I were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” “Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “If you were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?” ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’ kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? If these realms were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” “Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “If they were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?” ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”
‘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 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 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? mn146 “Dukkhaṁ, bhante”. mn146 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: mn146 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti”? “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: yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’ Yañca kho cha bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.’ “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? mn146 “Dukkhaṁ, bhante”. mn146 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: mn146 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? mn146 “Dukkhaṁ, bhante”. mn146 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: mn146 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? mn146 “Dukkhaṁ, bhante”. mn146 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: mn146 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? mn146 “Dukkhaṁ, bhante”. mn146 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: mn146 “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? mn146 “Dukkhaṁ, bhante”. mn146 “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: mn146 Yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; mn146 Yañca kho bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; mn146
“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.” "