{"id":35877,"date":"2022-08-22T07:27:18","date_gmt":"2022-08-22T00:27:18","guid":{"rendered":"https:\/\/tamhoc.org\/2022\/08\/22\/sutta-101\/"},"modified":"2022-08-28T22:07:05","modified_gmt":"2022-08-28T15:07:05","slug":"kinh-trung-bo-eng-101-kinh-devadaha-devadaha-sutta","status":"publish","type":"post","link":"https:\/\/tamhoc.org\/trang-chu\/2022\/08\/22\/kinh-trung-bo-eng-101-kinh-devadaha-devadaha-sutta\/","title":{"rendered":"Kinh Trung B\u1ed9 ENG  101 Kinh Devadaha (Devadaha sutta)"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"35877\" class=\"elementor elementor-35877\">\n\t\t\t\t\t\t<div class=\"elementor-inner\">\n\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-478e236 elementor-section-full_width elementor-section-content-space-around elementor-section-height-default elementor-section-height-default\" data-id=\"478e236\" 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elementor-top-section elementor-element elementor-element-67a4b93 elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"67a4b93\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-e505455\" data-id=\"e505455\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-b70d111 elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"b70d111\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-5ea8738\" data-id=\"5ea8738\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-67b446e elementor-widget elementor-widget-text-editor\" data-id=\"67b446e\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p><a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p1\/\">Ph\u1ea7n I<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-p2\/\">Ph\u1ea7n II<\/a>\u00a0 &#8211;\u00a0 <a href=\"https:\/\/tamhoc.org\/kinh-trung-bo-nikaya-p3\/\">Ph\u1ea7n III<\/a><\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-c3599df elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"c3599df\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-33 elementor-top-column elementor-element elementor-element-1163cd1\" data-id=\"1163cd1\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-b20fa4c elementor-widget elementor-widget-text-editor\" data-id=\"b20fa4c\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"31350\" class=\"elementor elementor-31350\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-172adffd elementor-section-boxed elementor-section-height-default elementor-section-height-default\" data-id=\"172adffd\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-40886218\" data-id=\"40886218\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-54f5d5f2 elementor-widget elementor-widget-toggle\" data-id=\"54f5d5f2\" data-element_type=\"widget\" data-widget_type=\"toggle.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<div class=\"elementor-toggle\" role=\"tablist\">\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1421\" class=\"elementor-tab-title\" data-tab=\"1\" role=\"tab\" aria-controls=\"elementor-tab-content-1421\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Kinh Trung B\u1ed9 101.Kinh Devadaha (Devadaha sutta)<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1421\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"1\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1421\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-devadaha\/\" target=\"_blank\" rel=\"noreferrer noopener\" data-type=\"URL\" data-id=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-devadaha\/\">101.Kinh Devadaha (Devadaha sutta)<\/a><\/li><li>\u00a0<\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/kinh-trung-bo-eng-101-kinh-devadaha-devadaha-sutta\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 ENG 101 Kinh Devadaha (Devadaha sutta)<\/a><\/li><li><a href=\"https:\/\/tamhoc.org\/2022\/08\/22\/mn-101-devadaha-sutta%e1%b9%83\/\" rel=\"bookmark\">MN 101: Devadaha Sutta\u1e43<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/07\/kinh-trung-bo-ah101-devadahasutta-kinh-devadaha-h-19-ni-kien-kinh\/\" rel=\"bookmark\">Kinh Trung B\u1ed9 AH101 : Devadahasutta, Kinh Devadaha -H.19 Ni ki\u1ec1n kinh<\/a><\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<div class=\"elementor-toggle-item\">\n\t\t\t\t\t<div id=\"elementor-tab-title-1422\" class=\"elementor-tab-title\" data-tab=\"2\" role=\"tab\" aria-controls=\"elementor-tab-content-1422\" aria-expanded=\"false\">\n\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon elementor-toggle-icon-left\" aria-hidden=\"true\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-closed\"><i class=\"fas fa-caret-right\"><\/i><\/span>\n\t\t\t\t\t\t\t\t<span class=\"elementor-toggle-icon-opened\"><i class=\"elementor-toggle-icon-opened fas fa-caret-up\"><\/i><\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t\t\t\t<a href=\"\" class=\"elementor-toggle-title\">Ph\u1ea7n gi\u1ea3ng gi\u1ea3i<\/a>\n\t\t\t\t\t<\/div>\n\n\t\t\t\t\t<div id=\"elementor-tab-content-1422\" class=\"elementor-tab-content elementor-clearfix\" data-tab=\"2\" role=\"tabpanel\" aria-labelledby=\"elementor-tab-title-1422\"><ul><li><a href=\"https:\/\/tamhoc.org\/2020\/10\/21\/kinh-devadaha\/#ftoc-heading-3\" target=\"_blank\" rel=\"noopener\">Gi\u1ea3ng gi\u1ea3i c\u01a1 b\u1ea3n<\/a><\/li><li class=\"entry-title\"><a href=\"https:\/\/tamhoc.org\/2022\/09\/20\/toat-yeu-trung-bo-101-kinh-devadaha\/\" rel=\"bookmark\">To\u00e1t y\u1ebfu Trung b\u1ed9 101 : Kinh Devadaha<\/a><\/li><li>C\u00e1c b\u00e0i gi\u1ea3ng<\/li><li>T\u00e0i li\u1ec7u tham kh\u1ecfa<\/li><\/ul><\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t\t\t\t<script type=\"application\/ld+json\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@type\":\"FAQPage\",\"mainEntity\":[{\"@type\":\"Question\",\"name\":\"Kinh Trung B\\u1ed9 101.Kinh Devadaha (Devadaha sutta)\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-devadaha\\\/\\\" target=\\\"_blank\\\" rel=\\\"noreferrer noopener\\\" data-type=\\\"URL\\\" data-id=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-devadaha\\\/\\\">101.Kinh Devadaha (Devadaha sutta)<\\\/a><\\\/li><li>\\u00a0<\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/kinh-trung-bo-eng-101-kinh-devadaha-devadaha-sutta\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 ENG 101 Kinh Devadaha (Devadaha sutta)<\\\/a><\\\/li><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/08\\\/22\\\/mn-101-devadaha-sutta%e1%b9%83\\\/\\\" rel=\\\"bookmark\\\">MN 101: Devadaha Sutta\\u1e43<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/07\\\/kinh-trung-bo-ah101-devadahasutta-kinh-devadaha-h-19-ni-kien-kinh\\\/\\\" rel=\\\"bookmark\\\">Kinh Trung B\\u1ed9 AH101 : Devadahasutta, Kinh Devadaha -H.19 Ni ki\\u1ec1n kinh<\\\/a><\\\/li><\\\/ul>\"}},{\"@type\":\"Question\",\"name\":\"Ph\\u1ea7n gi\\u1ea3ng gi\\u1ea3i\",\"acceptedAnswer\":{\"@type\":\"Answer\",\"text\":\"<ul><li><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2020\\\/10\\\/21\\\/kinh-devadaha\\\/#ftoc-heading-3\\\" target=\\\"_blank\\\" rel=\\\"noopener\\\">Gi\\u1ea3ng gi\\u1ea3i c\\u01a1 b\\u1ea3n<\\\/a><\\\/li><li class=\\\"entry-title\\\"><a href=\\\"https:\\\/\\\/tamhoc.org\\\/2022\\\/09\\\/20\\\/toat-yeu-trung-bo-101-kinh-devadaha\\\/\\\" rel=\\\"bookmark\\\">To\\u00e1t y\\u1ebfu Trung b\\u1ed9 101 : Kinh Devadaha<\\\/a><\\\/li><li>C\\u00e1c b\\u00e0i gi\\u1ea3ng<\\\/li><li>T\\u00e0i li\\u1ec7u tham kh\\u1ecfa<\\\/li><\\\/ul>\"}}]}<\/script>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t<div class=\"elementor-column elementor-col-66 elementor-top-column elementor-element elementor-element-eedc1a9\" data-id=\"eedc1a9\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-5031837 elementor-widget elementor-widget-text-editor\" data-id=\"5031837\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t [ad_1]\r\n<br><div>\n\n\t\t\t\t\t<h4 class=\"ctr\">Majjhima Nik\u0101ya<br\/>III. Upari Pa\u1e47\u1e47\u0101sa<br\/>1. Devadaha Vagga<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">The Middle Length Sayings<br\/>III. The Final Fifty Discourses<br\/>1. The Devadaha Division<\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\"><a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/mn\/idx_majjhima_nikaya_3.htm#p101\">Sutta 101<\/a><\/h4>\n\n\t\t\t\t\t<h4 class=\"ctr\">Devadaha Sutta\u0271<\/h4>\n\n\t\t\t\t\t\n\n\t\t\t\t\t<p class=\"ctr\">Translated from the Pali by I.B. Horner, O.B.E., M.A.<br\/>Associate of Newham College, Cambridge<br\/>First Published in 1954<\/p>\n\n\t\t\t\t\t<p class=\"f2 ctr\">Copyright <a href=\"http:\/\/www.palitext.com\">The Pali Text Society<\/a><br\/>Commercial Rights Reserved<br\/><a href=\"https:\/\/creativecommons.org\/licenses\/by-nc\/3.0\/\"><img loading=\"lazy\" decoding=\"async\" src=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/resources\/images\/cc_by_nc.png\" width=\"88\" height=\"15\" alt=\"Creative Commons Licence\"\/><\/a><br\/>For details see <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/frontmatter\/004_copyright.htm\">Terms of Use<\/a>.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr\/>\n\n\t\t\t\t\t<p><a id=\"pg3\"><span class=\"f2 g\"><b>[3]<\/b><\/span><\/a><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><span class=\"f3\">[<a id=\"p1\" href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.101.pali.bd.htm#p1\">1<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/chlm\/mn\/mn.101.chlm.sbb.htm#p1\">chlm<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/ati\/mn\/mn.101.than.ati.htm#p1\">than<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/bd\/mn\/mn.101.olds.bd.htm#p1\">olds<\/a>][<a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/mnl\/mn\/mn.101.upal.mnl.htm#p1\">upal<\/a>]<\/span> T<span class=\"f2\"><b>HUS<\/b><\/span> have I heard:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At one time the Lord was staying among the Sakyans.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A market town of the Sakyans was called Devadaha.<span class=\"f1\"><sup>[<a id=\"fn1\" href=\"#n1\">1<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he was there<br\/>the Lord addressed the monks, saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Monks.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Revered One,&#8221; these monks answered the Lord in assent.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Lord spoke thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;There are, monks, some recluses and brahmans who speak thus<br\/>and are of these views:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever this individual experiences,<br\/>whether pleasant<br\/>or painful<br\/>or neither painful nor pleasant,<br\/>all is due to what was previously done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<span class=\"f1\"><sup>[<a id=\"fn2\" href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>by making and end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Jains speak thus, monks.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, monks, speak thus-having approached Jains,<br\/>I speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Is it true, as is said, reverend Jains,<br\/>that you speak thus<br\/>and are of these views:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever this individual experiences,<br\/>whether pleasant<br\/>or painful<br\/>or neither painful nor pleasant,<br\/>all is due to what was previously done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<br\/>by making and end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8217;?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, these Jains<br\/>on being asked this by me<br\/>acknowledge it,<br\/>saying &#8216;Yes&#8217;,<br\/>then I speak thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But do you, reverend Jains, know<span class=\"f3\"><sup>[<a href=\"#n2\">2<\/a>]<\/sup><\/span><br\/>that you yourselves were in the past,<br\/>that you were not not?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But do you, reverend Jains, know<br\/>that you yourselves did this evil deed in the past,<br\/>that you did not not do it?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But do you, reverend Jains, know<br\/>that you did not do an evil deed like this<br\/>or like that?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But do you, reverend Jains, know<br\/>that so much anguish is worn <a id=\"pg4\"><span class=\"f2 g\"><b>[4]<\/b><\/span><\/a> away,<br\/>or that so much anguish is to be worn away,<br\/>or that when so much anguish is worn away,<br\/>all anguish will become worn away?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But do you, reverend Jains, know<br\/>the getting rid of unskilled states of mind<br\/>here and now,<br\/>the arising of skilled states?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;From what you say, reverend Jains,<br\/>you do not know whether you yourselves were in the past,<br\/>or whether you were not not;<br\/>you do not know whether in the past<br\/>you yourselves did this evil deed,<br\/>or whether you did not not do it;<br\/>you do not know whether you did an evil deed<br\/>like this or like that;<br\/>you do not know that so much anguish is worn away,<br\/>or that so much anguish is to be worn away,<br\/>or that when so much anguish is worn away,<br\/>all anguish will become worn away;<br\/>you do not know the getting rid<br\/>of unskilled states of mind here and now,<br\/>or the arising of skilled states.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so,<br\/>it would not be suitable<br\/>that the reverend Jains should explain,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever this individual experiences,<br\/>whether pleasant<br\/>or painful<br\/>or neither painful nor pleasant,<br\/>all is due to what was previously done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<br\/>by making and end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But if you, reverend Jains, were to know:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;We ourselves were in the past,<br\/>we were not not&#8221;;<br\/>if you were to know:<br\/>&#8220;We ourselves did this evil deed in the past,<br\/>we did not not do it&#8221;;<br\/>if you were to know:<br\/>&#8220;We did not do an evil deed like this or like that&#8221;;<br\/>if you were to know:<br\/>&#8220;So much anguish is worn away,<br\/>or so much anguish is to be worn away,<br\/>or when so much anguish is worn away,<br\/>all anguish will become worn away&#8221;;<br\/>if you were to know<br\/>the getting rid of unskilled states of mind<br\/>here and now,<br\/>or the arising of skilled ones &#8211;<br\/>this being so,<br\/>it would be suitable<br\/>that the reverend Jains should explain,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever this individual experiences,<br\/>whether pleasant<br\/>or painful<br\/>or neither painful nor pleasant,<br\/>all is due to what was previously done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<br\/>by making and end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Reverend Jains,<br\/>it is as if a man were pierced by an arrow<br\/>that was thickly smeared with poison.<span class=\"f1\"><sup>[<a id=\"fn3\" href=\"#n3\">3<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because he has felt the arrow<br\/>he might experience a feeling<br\/>that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">His <a id=\"pg5\"><span class=\"f2 g\"><b>[5]<\/b><\/span><\/a> friends and acquaintances,<br\/>kith and kin<br\/>might procure a physician and surgeon.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That physician and surgeon<br\/>might cut round the opening of his wound with a knife,<br\/>but on account of cutting round the opening of the wound with the knife<br\/>the man might experience a feeling that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That physician and surgeon<br\/>might probe him for the arrow<br\/>with a (surgeon&#8217;s) probe,<span class=\"f1\"><sup>[<a id=\"fn4\" href=\"#n4\">4<\/a>]<\/sup><\/span><br\/>but on account of his being probed for the arrow<br\/>with the (surgeon&#8217;s) probe<br\/>he might also experience a feeling that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That physician and surgeon<br\/>might extract the arrow from him,<br\/>but on account of having the arrow extracted<br\/>he might also experience a feeling that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The physician and surgeon<br\/>might dress the opening of his wound<br\/>with medicated powder,<span class=\"f1\"><sup>[<a id=\"fn5\" href=\"#n5\">5<\/a>]<\/sup><\/span><br\/>but on account of having the opening of the wound<br\/>dressed with medicated powder<br\/>he might also experience a feeling that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After a time<br\/>when the skin had healed on the wound<br\/>he would be well,<br\/>at ease,<br\/>independent,<br\/>his own master,<br\/>going wherever he liked.<span class=\"f1\"><sup>[<a id=\"fn6\" href=\"#n6\">6<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">This might occur to him:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Once upon a time I was pierced by an arrow<br\/>that was thickly smeared with poison.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because I felt the arrow<br\/>I experienced a feeling that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">My friends and acquaintances,<br\/>kith and kin<br\/>procured a physician and surgeon.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That physician and surgeon<br\/>cut round the opening of my wound with a knife,<br\/>but on account of cutting round the opening of the wound with the knife<br\/>I experienced a feeling that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That physician and surgeon<br\/>probed me for the arrow<br\/>with a (surgeon&#8217;s) probe,<br\/>but on account of my being probed for the arrow<br\/>with the (surgeon&#8217;s) probe<br\/>I experienced a feeling that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That physician and surgeon<br\/>extracted the arrow from me,<br\/>but on account of having the arrow extracted<br\/>I experienced a feeling that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The physician and surgeon<br\/>dressed the opening of my wound<br\/>with medicated powder,<br\/>but on account of having the opening of the wound<br\/>dressed with medicated powder<br\/>I experienced a feeling that was painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But now that the skin has healed on the wound<br\/>I am well,<br\/>at ease,<br\/>independent,<br\/>my own master,<br\/>going wherever I like.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, reverend Jains,<br\/>if you were to know:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;We ourselves were in the past,<br\/>we were not not&#8221;;<br\/>if you were to know:<br\/>&#8220;We ourselves did this evil deed in the past,<br\/>we did not not do it&#8221;;<br\/>if you were to know:<br\/>&#8220;We did not do an evil deed like this or like that&#8221;;<br\/>if you were to know:<br\/>&#8220;So much anguish is worn away,<br\/>or so much anguish is to be worn away,<br\/>or when so much anguish is worn away,<br\/>all anguish will become worn away&#8221;;<br\/>if you were to know<br\/>the getting rid of unskilled states of mind<br\/>here and now,<br\/>or the arising of skilled ones &#8211;<br\/>this being so,<br\/>it would be suitable<br\/>that the reverend Jains should explain,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever this individual experiences,<br\/>whether pleasant<br\/>or painful<br\/>or neither painful nor pleasant,<br\/>all is due to what was previously done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<br\/>by making and end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But as you, reverend Jains, do not know:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;We ourselves were in the past,<br\/>we were not not&#8221;;<br\/>if you were to know:<br\/>&#8220;We ourselves did this evil deed in the past,<br\/>we did not not do it&#8221;;<br\/>if you were to know:<br\/>&#8220;We did not do <a id=\"pg6\"><span class=\"f2 g\"><b>[6]<\/b><\/span><\/a> an evil deed like this or like that&#8221;;<br\/>if you were to know:<br\/>&#8220;So much anguish is worn away,<br\/>or so much anguish is to be worn away,<br\/>or when so much anguish is worn away,<br\/>all anguish will become worn away&#8221;;<br\/>if you were to know<br\/>the getting rid of unskilled states of mind<br\/>here and now,<br\/>or the arising of skilled ones &#8211;<br\/>therefore it would not be suitable<br\/>that the reverend Jains should explain,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever this individual experiences,<br\/>whether pleasant<br\/>or painful<br\/>or neither painful nor pleasant,<br\/>all is due to what was previously done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<br\/>by making and end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said, monks,<br\/>these Jains spoke to me thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Your reverence, N\u0101\u1e6daputta the Jain<br\/>is all-knowing,<br\/>all-seeing;<span class=\"f1\"><sup>[<a id=\"fn7\" href=\"#n7\">7<\/a>]<\/sup><\/span><br\/>he claims all-embracing knowledge-and-vision,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Whether I am walking<br\/>or standing still<br\/>or asleep<br\/>or awake,<br\/>knowledge-and-vision is permanently<br\/>and continuously before me.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He speaks thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;If there is, reverend Jains,<br\/>an evil deed that was formerly done by you,<br\/>wear it away by this severe austerity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">That which is the non-doing<br\/>of an evil deed in the future<br\/>is from control of body,<br\/>control of speech,<br\/>control of thought<br\/>here, now.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<br\/>by making an end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And because that is approved of by us<br\/>as well as being pleasing to us,<br\/>therefore we are delighted.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">When this had been said<br\/>I, monks, spoke thus to those Jains:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;These five conditions here-now, reverend Jains,<br\/>have a twofold result.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What five?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Faith,<br\/>inclination,<br\/>tradition,<br\/>consideration of reasons,<br\/>reflection on and approval of some view.<span class=\"f1\"><sup>[<a id=\"fn8\" href=\"#n8\">8<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\">These, reverend Jains,<br\/>are five conditions here-now<br\/>that have a twofold result.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As to this,<br\/>what was the faith<br\/>that in the past<br\/>the reverend Jains had in a teacher,<br\/>what was their inclination,<br\/>what the tradition,<br\/>what the <a id=\"pg7\"><span class=\"f2 g\"><b>[7]<\/b><\/span><\/a> consideration of reasons,<br\/>what the reflection on<br\/>and approval of some view?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">I, monks, speaking thus,<br\/>beheld no reasoned response<span class=\"f1\"><sup>[<a id=\"fn9\" href=\"#n9\">9<\/a>]<\/sup><\/span><br\/>among the Jains.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, monks, I spoke to these Jains thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, reverend Jains?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At a time when there is severe effort for you,<br\/>severe striving,<br\/>do you at that time<br\/>experience a feeling that is severe,<br\/>acute,<br\/>painful,<br\/>severe,<br\/>sharp?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But at a time when there is no severe effort for you,<br\/>no severe striving,<br\/>do you at that time<br\/>experience a feeling that is not severe<br\/>acute,<br\/>painful,<br\/>severe,<br\/>sharp?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Reverend Gotama, at a time when there is severe effort for us<br\/>severe striving,<br\/>at that time<br\/>we experience a feeling that is severe,<br\/>acute,<br\/>painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But at a time when there is no severe effort for us,<br\/>no severe striving,<br\/>at that time we do not experience a feeling<br\/>that is severe,<br\/>acute,<br\/>painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;So really it is, reverend Jains:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">At a time when there is severe effort for you,<br\/>severe striving,<br\/>you at that time<br\/>experience a feeling that is severe,<br\/>acute,<br\/>painful,<br\/>severe,<br\/>sharp.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But at a time when there is no severe effort for you,<br\/>no severe striving,<br\/>you at that time<br\/>you do not experience a feeling<br\/>that is severe<br\/>acute,<br\/>painful,<br\/>severe,<br\/>sharp.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so,<br\/>it would be suitable<br\/>that the reverend Jains should explain,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever this individual experiences,<br\/>whether pleasant<br\/>or painful<br\/>or neither painful nor pleasant,<br\/>all is due to what was previously done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<br\/>by making and end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, reverend Jains, at a time<br\/>when there is severe effort for you,<br\/>severe striving,<br\/>at that very time<br\/>there might be a feeling that is acute,<br\/>painful,<br\/>severe,<br\/>sharp;<br\/>but at the time<br\/>when there is no severe effort for you,<br\/>no severe striving,<br\/>at that very time<br\/>there might (also) be a feeling that is acute,<br\/>painful,<br\/>severe,<br\/>sharp \u2014<br\/>this being so,<br\/>it would be suitable that the reverend Jains should explain,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever this individual experiences,<br\/>whether pleasant<br\/>or painful<br\/>or neither painful nor pleasant,<br\/>all is due to what was previously done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<br\/>by making and end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But inasmuch reverend Jains,<br\/>as at a time<br\/>when there is severe effort for you:<br\/>severe striving,<br\/>at that time<br\/>you experience a feeling that is severe<br\/>acute,<br\/>painful,<br\/>severe,<br\/>sharp;<br\/>but at a time<br\/>when there is no severe effort for you,<br\/>no severe striving,<br\/>at that time<br\/>you do not experience a feeling that is severe,<br\/>acute,<br\/>painful,<br\/>severe<br\/>sharp &#8211;<br\/>then it is precisely you yourselves<br\/>who, while experiencing a feeling that is severe<br\/>acute,<br\/>painful,<br\/>severe,<br\/>sharp,<br\/>are deceived by ignorance,<br\/>nescience,<br\/>confusion,<br\/>saying:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Whatever this individual experiences,<br\/><a id=\"pg8\"><span class=\"f2 g\"><b>[8]<\/b><\/span><\/a> whether pleasant<br\/>or painful<br\/>or neither painful nor pleasant,<br\/>all is due to what was previously done.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus by burning up,<br\/>by making and end<br\/>of ancient deeds,<br\/>by the non-doing of new deeds,<br\/>there is no overflowing into the future.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">From there being no overflowing into the future<br\/>comes the destruction of deeds;<br\/>from the destruction of deeds<br\/>comes the destruction of anguish;<br\/>from the destruction of anguish<br\/>comes the destruction of feeling;<br\/>from the destruction of feeling<br\/>all anguish will become worn away.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Again, monks, I, speaking thus,<br\/>beheld no reasoned response among the Jains.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, monks, I spoke to these Jains thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;What do you think about this, reverend Jains?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed<span class=\"f1\"><sup>[<a id=\"fn10\" href=\"#n10\">10<\/a>]<\/sup><\/span><br\/>which is to be experienced here and now<br\/>be, through effort or striving,<br\/>one to be experienced in a future state (instead)<span class=\"f1\"><sup>[<a id=\"fn11\" href=\"#n11\">11<\/a>]<\/sup><\/span>&#8220;?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed<br\/>which is to be experienced in a future state<br\/>be, through effort or striving,<br\/>one to be experienced here and now (instead)&#8221;?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;What do you think about this, reverend Jains?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed<br\/>which is to be experienced as pleasant<br\/>be, through effort or striving,<br\/>one to be experienced as painful?&#8221;&#8216;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed<br\/>which is to be experienced as painful<br\/>be, through effort or striving,<br\/>one to be experienced as pleasant?&#8221;&#8216;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;What do you think about this, reverend Jains?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed<br\/>which is to be experienced as thoroughly ripened<span class=\"f1\"><sup>[<a id=\"fn12\" href=\"#n12\">12<\/a>]<\/sup><\/span><br\/>be, through effort or striving,<br\/>one to be experienced as not thoroughly ripened?&#8221;&#8216;<span class=\"f1\"><sup>[<a id=\"fn13\" href=\"#n13\">13<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg9\"><span class=\"f2 g\"><b>[9]<\/b><\/span><\/a> &#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed<br\/>which is to be experienced as not thoroughly ripened<br\/>be, through striving or effort,<br\/>one to be experienced as thoroughly ripened&#8221;?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;What do you think about this, reverend Jains?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed which is to be much experienced<br\/>be, through effort or striving,<br\/>to be little experienced&#8221;?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed<br\/>which is to be little experienced<br\/>be, through effort or striving,<br\/>one to be much experienced&#8221;?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;What do you think about this, reverend Jains?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed which is to be experienced<span class=\"f1\"><sup>[<a id=\"fn14\" href=\"#n14\">14<\/a>]<\/sup><\/span><br\/>be, through effort or striving,<br\/>one not to be experienced&#8221;?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;But is it possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed which is not to be experienced<br\/>be, through effort or striving,<br\/>one to be experienced&#8221;?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Not this, your reverence.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;So really it is, reverend Jains:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is not possible to say:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Let that deed<br\/>which is to be experienced here and now<br\/>be, through effort or striving,<br\/>one to be experienced in a future state (instead);<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let that deed<br\/>which is to be experienced in a future state<br\/>be, through effort or striving,<br\/>one to be experienced here and now (instead);<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let that deed<br\/>which is to be experienced as pleasant<br\/>be, through effort or striving,<br\/>one to be experienced as painful;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let that deed<br\/>which is to be experienced as painful<br\/>be, through effort or striving,<br\/>one to be experienced as pleasant;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let that deed<br\/>which is to be experienced as thoroughly ripened<br\/>be, through effort or striving,<br\/>one to be experienced as not thoroughly ripened;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let that deed<br\/>which is to be experienced as not thoroughly ripened<br\/>be, through striving or effort,<br\/>one to be experienced as thoroughly ripened;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let that deed which is to be much experienced<br\/>be, through effort or striving,<br\/>to be little experienced;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let that deed<br\/>which is to be little experienced<br\/>be, through effort or striving,<br\/>one to be much experienced;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let that deed which is to be experienced<br\/>be, through effort or striving,<br\/>one not to be experienced;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Let that deed which is not to be experienced<br\/>be, through effort or striving,<br\/>one to be experienced;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">This being so,<br\/>the effort of the reverend Jains<br\/>is fruitless,<br\/>their striving fruitless.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, Jains speak thus;<br\/>monks, the ten reasoned theses of the Jains<br\/>who speak thus<br\/>give occasion for contempt.<span class=\"f1\"><sup>[<a id=\"fn15\" href=\"#n15\">15<\/a>]<\/sup><\/span><\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\"><a id=\"pg10\"><span class=\"f2 g\"><b>[10]<\/b><\/span><\/a> If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to what was previously done;<span class=\"f1\"><sup>[<a id=\"fn16\" href=\"#n16\">16<\/a>]<\/sup><\/span><br\/>certainly, monks, the Jains<br\/>were formerly doers of deeds<br\/>that were badly done<br\/>in that they now experience such painful,<br\/>severe,<br\/>sharp feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to creation by an overlord,<span class=\"f3\"><sup>[<a href=\"#n16\">16<\/a>]<\/sup><\/span><br\/>certainly, monks, the Jains<br\/>were created by an evil overlord<br\/>in that they now experience such painful,<br\/>severe,<br\/>sharp feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to necessary conditions.<span class=\"f1\"><sup>[<a id=\"fn17\" href=\"#n17\">17<\/a>]<\/sup><\/span><br\/>certainly, monks, the Jains<br\/>are evil of necessity<br\/>in that they now experience such painful,<br\/>severe,<br\/>sharp feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to the species<span class=\"f1\"><sup>[<a id=\"fn18\" href=\"#n18\">18<\/a>]<\/sup><\/span> (to which they belong),<br\/>certainly, monks, the Jains<br\/>are of an evil species<br\/>in that they now experience such painful,<br\/>severe,<br\/>sharp feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to effort here and now,<br\/>certainly, monks, the Jains<br\/>are of evil effort here and now<br\/>in that they now experience such painful,<br\/>severe,<br\/>sharp feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to what was previously done,<br\/>the Jains arc contemptible;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to what was previously done<br\/>the Jains are contemptible.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo are due to an overlord,<br\/>the Jains arc contemptible;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to an overlord<br\/>the Jains are contemptible.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo are due to necessary conditions,<br\/>the Jains arc contemptible;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to necessary conditions<br\/>the Jains are contemptible.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo are due to the species (to which they belong),<br\/>the Jains arc contemptible;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to the species (to which they belong)<br\/>the Jains are contemptible.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo are due to effort here and now,<br\/>the Jains arc contemptible;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to effort here and now<br\/>the Jains are contemptible.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, Jains speak thus;<br\/>monks, these ten reasoned theses of the Jains<br\/>who speak thus<br\/>give occasion for contempt.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks, is fruitless effort,<br\/>fruitless striving.<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"hrctr\"\/>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And how, monks,<br\/>is effort fruitful,<br\/>striving fruitful?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Herein, monks,<br\/>a monk does not let his unmastered self<br\/>be mastered by anguish,<br\/>and he does not cast out rightful happiness<br\/>and is undefiled <a id=\"pg11\"><span class=\"f2 g\"><b>[11]<\/b><\/span><\/a> by<span class=\"f1\"><sup>[<a id=\"fn19\" href=\"#n19\">19<\/a>]<\/sup><\/span> that happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;While I am striving against the aggregate<span class=\"f1\"><sup>[<a id=\"fn20\" href=\"#n20\">20<\/a>]<\/sup><\/span><br\/>of this source of anguish,<span class=\"f1\"><sup>[<a id=\"fn21\" href=\"#n21\">21<\/a>]<\/sup><\/span><br\/>from striving against the aggregate<br\/>there is detachment for me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But while I am indifferent<br\/>to that source of anguish,<br\/>through (my) developing equanimity<br\/>there is detachment for me.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While (a monk) is striving<br\/>against the aggregate<br\/>of this source of anguish,<br\/>from striving against the aggregate<br\/>there is detachment for him &#8211;<br\/>accordingly<span class=\"f1\"><sup>[<a id=\"fn22\" href=\"#n22\">22<\/a>]<\/sup><\/span> he strives against the aggregate;<br\/>but while he is indifferent<br\/>to that source of anguish,<br\/>through (his) developing equanimity<br\/>there is detachment for him &#8211;<br\/>accordingly he develops equanimity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is striving<br\/>against the aggregate<br\/>of that source of anguish,<br\/>from striving against the aggregate<br\/>there is detachment (for him).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so is that anguish worn away for him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is indifferent to that<span class=\"f1\"><sup>[<a id=\"fn23\" href=\"#n23\">23<\/a>]<\/sup><\/span> source of anguish,<br\/>through (his) developing equanimity<br\/>there is detachment for him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so is that anguish<br\/>also worn away for him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, it is like a man,<br\/>passionately in love with a woman<br\/>his desire acute,<br\/>his longing acute.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He might see that woman<br\/>standing and talking,<br\/>joking and laughing<br\/>with another man.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Would it not be<br\/>that grief,<br\/>sorrow,<br\/>suffenng,<br\/>lamentation<br\/>and despair<br\/>did not rise up in that man<br\/>when he saw that woman<br\/>standing and talking,<br\/>joking and laughing<br\/>with another man?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Yes, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is that that man<br\/>is passionately in love with that woman,<br\/>his desire acute,<br\/>his longing acute.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore, seeing that woman<br\/>standing and talking,<br\/>joking and laughing<br\/>with another man,<br\/>grief,<br\/>sorrow,<br\/>suffering,<br\/>lamentation<br\/>and despair<br\/>rise up (in him).&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;But then, monks,<br\/>that man might think thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am passionately in love with this woman,<br\/>my desire acute,<br\/>my longing acute;<br\/>grief,<br\/>sorrow,<br\/>suffering,<br\/>lamentation<br\/>and despair<br\/>rise up in me<br\/>when I see this woman<br\/>standing and talking,<br\/>joking and laughing<br\/>with another man.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose I were to get rid of<br\/>my desire and attachment<br\/>for that woman?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he may get rid of<br\/>his desire and attachment<br\/>for that woman.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After a time<br\/>he may see that woman<br\/>standing and talking,<br\/>joking and laughing<br\/>with another <a id=\"pg12\"><span class=\"f2 g\"><b>[12]<\/b><\/span><\/a> man.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What do you think about this, monks?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Would it be<br\/>that grief,<br\/>sorrow,<br\/>suffering,<br\/>lamentation<br\/>and despair<br\/>rose up in that man<br\/>on seeing that woman<br\/>standing and talking,<br\/>joking and laughing<br\/>with another man?&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;No, revered sir.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">It is, revered sir, that this man<br\/>is (now) without passion for this woman.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Therefore on seeing that woman<br\/>standing and talking,<br\/>joking and laughing<br\/>with another man,<br\/>grief,<br\/>sorrow,<br\/>suffering<br\/>lamentation<br\/>and despair<br\/>do not rise up (in him).&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8220;Even so, monks,<br\/>one does not let his unmastered self<br\/>be mastered by anguish\n\t\t\t\t\tand he does not cast out rightful happiness<br\/>and is undefiled by that happiness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;While I am striving against the aggregate<br\/>of this source of anguish,<br\/>from striving against the aggregate<br\/>there is detachment for me.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But while I am indifferent<br\/>to that source of anguish,<br\/>through (my) developing equanimity<br\/>there is detachment for me.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While (a monk) is striving<br\/>against the aggregate<br\/>of this source of anguish,<br\/>from striving against the aggregate<br\/>there is detachment for him &#8211;<br\/>accordingly he strives against the aggregate;<br\/>but while he is indifferent<br\/>to that source of anguish,<br\/>through (his) developing equanimity<br\/>there is detachment for him &#8211;<br\/>accordingly he develops equanimity.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is striving<br\/>against the aggregate<br\/>of that source of anguish,<br\/>from striving against the aggregate<br\/>there is detachment (for him).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so is that anguish worn away for him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">While he is indifferent to that source of anguish,<br\/>through (his) developing equanimity<br\/>there is detachment for him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so is that anguish<br\/>also worn away for him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus, monks, is effort fruitful,<br\/>is striving fruitful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, monks, a monk reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Dwelling as I please,<br\/>unskilled states grow much,<br\/>skilled states decline&#8217;<br\/>but while striving against my self<br\/>through anguish<span class=\"f1\"><sup>[<a id=\"fn24\" href=\"#n24\">24<\/a>]<\/sup><\/span><br\/>unskilled states decline,<br\/>skilled states grow much.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose I were to strive against self<br\/>through anguisll?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He strives against self through anguish;<br\/>striving against self through anguish<br\/>his unskilled states decline,<br\/>skilled states grow much.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After a time<br\/>he does not strive against self<br\/>through anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, the purposes<span class=\"f1\"><sup>[<a id=\"fn25\" href=\"#n25\">25<\/a>]<\/sup><\/span> of that monk<br\/>who might strive against self<br\/>through anguish<br\/>is accomplished,<br\/>therefore after a time<br\/>he docs not strive against self<br\/>through anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, it is like a fletcher<br\/>who heats and scorches<br\/>a shaft<br\/>between two fire-brands<br\/>to make it straight<br\/>and serviceable.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But when, monks, the fletcher&#8217;s<br\/>shaft<br\/>has been heated<br\/>and scorched<br\/>between the two fire-brands<br\/>and made straight<br\/>and serviceable,<br\/>he no longer heats<br\/>and scorches<br\/>the shaft<br\/>between the two fire-brands<br\/>to make it straight<br\/>and serviceable.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, the purpose<br\/>for which the fletcher might heat and scorch the shaft<br\/>between the two fire-brands<br\/>to make it straight and serviceable<br\/>is accomplished;<br\/>therefore he no longer heats and scorches it<br\/>between the two fire-brands<br\/>to make it straight and serviceable.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Even so, monks, a monk reflects thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Dwelling as I please,<br\/>unskilled states grow much,<br\/>skilled states decline&#8217;<br\/>but while striving against my self<br\/>through anguish<br\/>unskilled states decline,<br\/>skilled states grow much.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose I were to strive against self<br\/>through anguish?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He strives against self through anguish;<br\/>striving against self through anguish<br\/>his unskilled states decline,<br\/>skilled states grow much.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After a time<br\/>he does not strive against self<br\/>through anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">What is the reason for this?<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, the purposes of that monk<br\/>might <a id=\"pg13\"><span class=\"f2 g\"><b>[13]<\/b><\/span><\/a>strive against self<br\/>through anguish<br\/>is accomplished,<br\/>therefore after a time<br\/>he docs not strive against self<br\/>through anguish.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So too, monks, is effort fruitful,<br\/>is striving fruitful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, monks, a <i>Tath\u0101gata<\/i> arises in the world,<br\/>a perfected one,<br\/>a fully Self-awakened one<br\/>endowed with right knowledge and conduct,<br\/>well-farer,<br\/>knower of the worlds,<br\/>the matchless charioteer of men to be tamed,<br\/>the Awakened One,<br\/>the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He makes known this world<br\/>with the devas,<br\/>with M\u0101ra,<br\/>with Brahm\u0101,<br\/>creation<br\/>with its recluses and brahmans,<br\/>its devas and men,<br\/>having realized them by his own super-knowledge.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He teaches <i>Dhamma<\/i> which is lovely at the beginning,<br\/>lovely in the middle,<br\/>lovely at the ending,<br\/>with the spirit and the letter;<br\/>he proclaims the Brahma-faring<br\/>wholly fulfilled,<br\/>quite purified.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">A householder<br\/>or a householder&#8217;s son<br\/>or one born in another family<br\/>hears that <i>Dhamma<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having heard that <i>Dhamma<\/i>,<br\/>he gains faith in the <i>Tath\u0101gata<\/i>.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Endowed with this faith<br\/>that he has acquired,<br\/>he reflects in this way:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;The household life is confined and dusty;<br\/>going forth is of the open;<br\/>it is not easy for one who lives in a house<br\/>to fare the Brahma-faring<br\/>wholly fulfilled,<br\/>wholly pure,<br\/>polished like a conch-shell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Suppose now that I,<br\/>having cut off hair and beard,<br\/>having put on saffron robes,<br\/>should go forth from home<br\/>into homelessness?&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">After a time,<br\/>getting rid of his wealth,<br\/>be it small or great,<br\/>getting rid of his circle of relations,<br\/>be it small or great,<br\/>having cut off his hair and beard,<br\/>having put on saffron robes,<br\/>he goes forth from home<br\/>into homelessness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, being thus one who has gone forth<br\/>and who is endowed with the training<br\/>and the way of living of monks,<br\/>abandoning onslaught on creatures,<br\/>is one who abstains from onslaught on creatures;<br\/>the stick laid aside,<br\/>the knife laid aside,<br\/>he lives kindly,<br\/>scrupulous,<br\/>friendly<br\/>and compassionate<br\/>towards all breathing things and creatures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning the taking of what is not given,<br\/>he is one who abstains from taking what is not given;<br\/>being one who takes (only) what is given,<br\/>who waits for what is given,<br\/>not by stealing he lives with a self become pure.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning unchastity,<br\/>he is one who is chaste,<br\/>keeping remote (from unchastity),<br\/>abstaining from dealings with women.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning lying speech,<br\/>he is one who abstains from lying speech,<br\/>a truth-speaker,<br\/>a bondsman to truth,<br\/>trustworthy,<br\/>dependable,<br\/>no deceiver of the world.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning slanderous speech,<br\/>he is one who abstains from slanderous speech;<br\/>having heard something here<br\/>he is not one for repeating it elsewhere<br\/>for (causing) variance among these (people),<br\/>or having heard something elsewhere<br\/>he is not one to repeat it there<br\/>for (causing) variance among these (people).<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In this way<br\/>he is a reconciler of those who are at variance,<br\/>and one who combines those who are friends.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Concord is his pleasure,<br\/>concord his delight,<br\/>concord his joy,<br\/>concord is the motive of his speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning harsh speech,<br\/>he is one who abstains from harsh speech.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whatever speech is gentle,<br\/>pleasing to the ear,<br\/>affectionate,<br\/>going to the heart,<br\/>urbane,<br\/>pleasant to the manyfolk,<br\/>agreeable to the manyfolk &#8211;<br\/>he comes to be one who utters speech like this.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Abandoning frivolous chatter,<br\/>he is one who abstains from frivolous chatter.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He is a speaker at a right time,<br\/>a speaker of fact,<br\/>a speaker on the goal,<br\/>a speaker on <i>Dhamma<\/i>,<br\/>a speaker on discipline,<br\/>he speaks words that are worth treasuring,<br\/>with similes at a right time<br\/>that are discriminating,<br\/>connected with the goal.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from what involves destruction to seed-growth,<br\/>to vegetable growth.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who eats one meal a day,<br\/>refraining at night,<br\/>abstaining from eating at a wrong time.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from watching shows of dancing,<br\/>singing,<br\/>music.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from using garlands,<br\/>scents,<br\/>unguents,<br\/>adornments,<br\/>finery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from using high beds,<br\/>large beds.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting gold and silver.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting raw grain.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting raw meat.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting women and girls.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting women slaves and men slaves.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting goats and sheep.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting fowl and swine.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting elephants, cows, horses, mares.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting fields and sites.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting messages or going on such.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains from buying and selling.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting from cheating with weights.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from accepting from cheating with bronzes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from cheating with measures.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from the crooked ways of bribery, fraud and deceit.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be one who abstains<br\/>from maiming, murdering, manacling, highway robbery.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comes to be contented<br\/>with the robes for protecting his body,<br\/>with the almsfood for sustaining his stomach.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Wherever he goes<br\/>he takes these things with him as he goes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">As a bird on the wing<br\/>wherever it flies<br\/>takes its&#8217; wings with it as it flies,<br\/>so a monk,<br\/>contented with the robes for protecting his body,<br\/>with the almsfood for sustaining his stomach,<br\/>wherever he goes<br\/>takes these things with him as he goes.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, possessed of the ariyan body of moral habit,<br\/>subjectively experiences unsullied well-being.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having seen a material shape with the eye,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwells with this organ of sight uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind,<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it;<br\/>he guards the organ of sight,<br\/>he comes to control over the organ of sight.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having heard a sound with the ear,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwells with this organ of hearing uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind,<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it;<br\/>he guards the organ of hearing,<br\/>he comes to control over the organ of hearing.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having smelt a smell with the nose,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwells with this organ of smell uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind,<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it;<br\/>he guards the organ of smell,<br\/>he comes to control over the organ of smell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having savoured a taste with the tongue,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwells with this organ of taste uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind,<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it;<br\/>he guards the organ of taste,<br\/>he comes to control over the organ of taste.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having felt a touch with the body,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he dwells with this organ of touch uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind,<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it;<br\/>he guards the organ of touch,<br\/>he comes to control over the organ of touch.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Having cognised a mental object with the mind,<br\/>he is not entranced by the general appearance,<br\/>he is not entranced by the detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he lives with this organ of mind uncontrolled,<br\/>covetousness and dejection,<br\/>evil unskilled states of mind<br\/>might predominate.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">So he fares along controlling it;<br\/>he guards the organ of mind,<br\/>he comes to control over the organ of mind.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If he is possessed of this ariyan control of the (sense-) organs,<br\/>he subjectively experiences unsullied well-being.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Whether he is setting out<br\/>or returning,<br\/>he is one who comports himself properly;<br\/>whether he is looking down<br\/>or looking round,<br\/>he is one who comports himself properly;<br\/>whether he is bending back<br\/>or stretching out (his arm),<br\/>he is one who comports himself properly;<br\/>whether he is carrying his outer cloak,<br\/>his bowl,<br\/>his robe,<br\/>he is one who comports himself properly;<br\/>whether he is munching,<br\/>drinking,<br\/>eating,<br\/>savouring,<br\/>he is one who comports himself properly;<br\/>whether he is obeying the calls of nature,<br\/>he is one who comports himself properly;<br\/>whether he is walking,<br\/>standing,<br\/>asleep,<br\/>awake,<br\/>talking,<br\/>silent,<br\/>he is one who comports himself properly.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Possessed of this ariyan body of moral habit<br\/>and possessed of this ariyan control of the (sense-) organs<br\/>and possessed of this ariyan mindfulness<br\/>and clear consciousness,<br\/>he chooses a remote lodging in a forest,<br\/>at the root of a tree,<br\/>on a mountain slope,<br\/>in a wilderness,<br\/>in a hill-cave,<br\/>in a cemetery,<br\/>in a forest haunt,<br\/>in the open<br\/>or on a heap of straw.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, returning from alms-gathering<br\/>after his meal,<br\/>sits down cross-legged<br\/>holding the back erect,<br\/>having made mindfulness<br\/>rise up in front of him.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, having got rid of covetousness for the world,<br\/>lives with a mind devoid of coveting,<br\/>he purifies the mind of coveting.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By getting rid of the taint of ill-will,<br\/>he lives benevolent in mind;<br\/>and compassionate for the welfare<br\/>of all creatures and beings,<br\/>he purifies the mind of the taint of ill-will.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By getting rid of sloth and torpor,<br\/>he lives devoid of sloth and torpor;<br\/>perceiving the light,<br\/>mindful and clearly conscious,<br\/>he purifies the mind of sloth and torpor.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By getting rid of restlessness and worry,<br\/>he lives calmly,<br\/>the mind subjectively tranquillised,<br\/>he purifies the mind of restlessness and worry.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">By getting rid of doubt,<br\/>he lives doubt-crossed;<br\/>unperplexed as to the states that are skilled,<br\/>he purifies his mind of doubt.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He, by getting rid of these five hindrances &#8211;<br\/>defilements of a mind and weakening to intuitive wisdom &#8211; <br\/>aloof from pleasure of the senses,<br\/>aloof from unskilled states of mind,<br\/>enters and abides in the first meditation,<br\/>which is accompanied by initial thought and discursive thought,<br\/>is born of aloofness<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus too, monks, is effort fruitful,<br\/>striving fruitful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, monks, a monk,<br\/>by allaying initial and discursive thought,<br\/>his mind subjectively tranquillised<br\/>and fixed on one point,<br\/>enters on<br\/>and abides in<br\/>the second meditation<br\/>which is devoid of initial and discursive thought,<br\/>is born of concentration<br\/>and is rapturous and joyful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus too, monks, is effort fruitful,<br\/>striving fruitful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, monks, a monk,<br\/>by the fading out of rapture,<br\/>dwells with equanimity,<br\/>attentive and clearly conscious,<br\/>and experiences in his person<br\/>that joy of which the ariyans say:<br\/>&#8216;Joyful lives he who has equanimity and is mindful,&#8217;<br\/>and he enters on<br\/>and abides in<br\/>the third meditation.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus too, monks, is effort fruitful,<br\/>striving fruitful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">And again, monks, a monk<br\/>by getting rid of joy,<br\/>by getting rid of anguish,<br\/>by the going down of his former pleasures and sorrows,<br\/>enters on<br\/>and abides in<br\/>the fourth meditation<br\/>which has neither anguish nor joy,<br\/>and which is entirely purified<br\/>by equanimity and mindfulness.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus too, monks, is effort fruitful,<br\/>striving fruitful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus with the mind composed,<br\/>quite purified,<br\/>quite clarified,<br\/>without blemish,<br\/>without defilement,<br\/>grown soft and workable,<br\/>stable,<br\/>immovable,<br\/>he directs his mind<br\/>to the knowledge and recollection of former habitations.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He recollects a variety of former habitations, thus:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">One birth,<br\/>two births,<br\/>three births,<br\/>four births,<br\/>five births,<br\/>ten births,<br\/>twenty births,<br\/>thirty births,<br\/>forty births,<br\/>fifty births,<br\/>a hundred births,<br\/>a thousand births,<br\/>a hundred thousand births,<br\/>and many an eon of integration<br\/>and many an eon of disintegration<br\/>and many an eon of integration-disintegration:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Such a one was I by name,<br\/>having such and such a clan,<br\/>such and such a colour,<br\/>so I was nourished,<br\/>such and such pleasant and painful experiences were mine,<br\/>so did the span of life end.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Passing from this,<br\/>I came to be in another state<br\/>where I was such a one by name,<br\/>having such and such a clan,<br\/>such and such a colour,<br\/>so I was nourished,<br\/>such and such pleasant and painful experiences were mine,<br\/>so did the span of life end.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Passing from this,<br\/>I arose here.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus he recollects divers former habitations<br\/>in all their modes and detail.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus too, monks, is effort fruitful,<br\/>striving fruitful.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">With the mind composed thus,<br\/>quite purified,<br\/>quite clarified,<br\/>without blemish,<br\/>without defilement,<br\/>grown soft and workable,<br\/>stable,<br\/>immovable,<br\/>he directs his mind<br\/>to the knowledge of the passing hence<br\/>and the arising of beings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">With the purified <i>deva<\/i>-vision<br\/>surpassing that of men,<br\/>he sees beings as they pass hence<br\/>or come to be;<br\/>he comprehends that beings are mean,<br\/>excellent,<br\/>comely,<br\/>ugly,<br\/>well-going,<br\/>ill-going,<br\/>according to the consequences of deeds,<br\/>and thinks:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Indeed these worthy beings<br\/>who were possessed of wrong conduct in body,<br\/>speech<br\/>and thought,<br\/>scoffers at the ariyans,<br\/>holding a wrong view,<br\/>incurring deeds consequent on a wrong view &#8211;<br\/>these, at the breaking up of the body after dying,<br\/>have arisen in a sorrowful state,<br\/>a bad bourn,<br\/>the abyss,<br\/>Niraya Hell.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">But these worthy beings<br\/>who were possessed of good conduct in body,<br\/>speech<br\/>and thought,<br\/>who did not scoff at the ariyans,<br\/>holding a right view,<br\/>incurring deeds consequent on a right view &#8211;<br\/>these at the breaking up of the body after dying,<br\/>have arisen in a good bourn,<br\/>a heaven world.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus with the purified <i>deva<\/i>-vision<br\/>surpassing that of men<br\/>does he see beings as they pass hence,<br\/>as they arise;<br\/>he comprehends that beings are mean,<br\/>excellent,<br\/>comely,<br\/>ugly,<br\/>well-going,<br\/>ill-going<br\/>according to the consequences of deeds.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus too, monks, is effort fruitful,<br\/>striving fruitful.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">With the mind composed thus,<br\/>quite purified,<br\/>quite clarified,<br\/>without blemish,<br\/>without defilement,<br\/>grown soft and workable,<br\/>stable,<br\/>immovable,<br\/>he directs his mind<br\/>to the knowledge of the destruction of the cankers.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends as it really is:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;This is anguish&#8217;,<br\/>&#8216;this is the arising of anguish&#8217;,<br\/>&#8216;this is the stopping of anguish&#8217;,<br\/>&#8216;this is the course leading to the stopping of anguish&#8217;.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">He comprehends as it really is:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;These are the cankers&#8217;,<br\/>&#8216;this is the arising of the cankers&#8217;,<br\/>&#8216;this is the stopping of the cankers&#8217;,<br\/>&#8216;this is the course leading to the stopping of the cankers&#8217;.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Knowing thus,<br\/>seeing thus,<br\/>his mind is freed from the canker of sense-pleasures<br\/>and his mind is freed from the canker of becoming<br\/>and his mind is freed from the canker of ignorance.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">In freedom the knowledge comes to be:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;I am freed&#8217;;<br\/>and he comprehends:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">&#8216;Destroyed is birth,<br\/>brought to a close the Brahma-faring,<br\/>done is what was to be done,<br\/>there is no <a id=\"pg14\"><span class=\"f2 g\"><b>[14]<\/b><\/span><\/a> more of being such or so.&#8217;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus too, monks, is effort fruitful,<br\/>striving fruitful.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">The Tath\u0101\u0101gata speaks thus, monks;<br\/>ten reasoned theses of a Tath\u0101\u0101gata who speaks thus, monks,<br\/>give occasion for praise<span class=\"f1\"><sup>[<a id=\"fn26\" href=\"#n26\">26<\/a>]<\/sup><\/span>:<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to what was previously done,<br\/>certainly, monks, the Tath\u0101\u0101gata<br\/>was formerly a doer of deeds that were well done<br\/>in that he now experiences<br\/>such cankerless pleasant feelings;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to creation by an overlord,<br\/>certainly, monks, the Tath\u0101\u0101gata<br\/>was created by an auspicious overlord<br\/>in that he now experiences<br\/>such cankerless pleasant feelings;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to necessary conditions,<br\/>certainly, monks, the Tath\u0101\u0101gata<br\/>is lovely of necessity<br\/>in that he now experiences<br\/>such cankerless pleasant feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to the species (to which they belong),<br\/>certainly, monks, the Tath\u0101\u0101gata<br\/>is of a lovely species<br\/>in that he now experiences<br\/>such cankerless pleasant feelings.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to effort here and now,<br\/>certainly, monks, the Tath\u0101\u0101gata<br\/>is of lovely effort here and now<br\/>in that he now experiences<br\/>such cankerless pleasant feelings.<\/p>\n\n\t\t\t\t\t<p class=\"ctr c\">\u25a0<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to what was previously done,<br\/>the Tath\u0101\u0101gata<br\/>is praiseworthy;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to what was previously done,<br\/>the Tath\u0101\u0101gata is praiseworthy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to creation by an overlord,<br\/>the Tath\u0101\u0101gata<br\/>is praiseworthy;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to creation by an overlord,<br\/>the Tath\u0101\u0101gata is praiseworthy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to necessary conditions,<br\/>the Tath\u0101\u0101gata<br\/>is praiseworthy;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to necessary conditions,<br\/>the Tath\u0101\u0101gata is praiseworthy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to the species (to which they belong),<br\/>the Tath\u0101\u0101gata<br\/>is praiseworthy;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to the species (to which they belong),<br\/>the Tath\u0101\u0101gata is praiseworthy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">If, monks, the pleasure and pain<br\/>which creatures undergo<br\/>are due to effort here and now,<br\/>the Tath\u0101\u0101gata<br\/>is praiseworthy;<br\/>and if the pleasure and pain<br\/>which creatures undergo<br\/>is not due to effort here and now,<br\/>the Tath\u0101\u0101gata is praiseworthy.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Monks, the Tath\u0101\u0101gata speaks thus;<br\/>monks, these ten reasoned theses<br\/>of the Tath\u0101\u0101gata who speaks thus<br\/>give occasion for praise.&#8221;<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Thus spoke the Lord.<\/p>\n\n\t\t\t\t\t<p class=\"f4\">Delighted, these monks rejoiced in what the Lord had said.<\/p>\n\n\t\t\t\t\t<p class=\"f4 ctr\">Discourse at Devadaha:<br\/>The First<\/p>\n\n\t\t\t\t\t<p>\u00a0<\/p>\n\n\t\t\t\t\t<hr class=\"demi\"\/>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n1\" href=\"#fn1\">1<\/a>]<\/sup> Mentioned at <i>S.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/03_kv\/idx_22_khandhasamyutta.htm#p2\">iii. 5,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_35_salayatanasamyutta.htm#p134\">iv, 124;<\/a> <i>J\u0101.<\/i> i. 52; <i>BudvA.<\/i> 274. It was near the Lumbini Grove, and here the Lord was staying, <i>MA.<\/i> iv. 1.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n2\" href=\"#fn2\">2<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.014.pali.bd.htm#pg93\"><i>M.<\/i> i. 93;<\/a> see <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.014.horn.pts.htm#pg122\"><i>M.L.S.<\/i> i. 122.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n3\" href=\"#fn3\">3<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.105.pali.bd.htm#pg256\"><i>M.<\/i> ii, 256;<\/a> <i>cf.<\/i> also <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.063.pali.bd.htm#pg429\"><i>M.<\/i> i. 429.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n4\" href=\"#fn4\">4<\/a>]<\/sup> <i>esan\u012b,<\/i> <i>MA.<\/i> iv. 2: with a probe that is a small stick, <i>sal\u0101ka<\/i> (<b>cf.<\/b> <i>Miln.<\/i> 112, 149, perhaps a stick of caustic) or even with a shred of cloth, <i>nantakava\u1e6d\u1e6d\u012b.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n5\" href=\"#fn5\">5<\/a>]<\/sup> <i>agada\u1e45g\u0101ra.<\/i> <i>MA.<\/i> iv, 2 says a powder, <i>cu\u1e47\u1e47a,<\/i> of myrobalans that was <i>jh\u0101na,<\/i> hot, burning. Perhaps a hot compress.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n6\" href=\"#fn6\">6<\/a>]<\/sup> As at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.075.pali.bd.htm#pg506\"><i>M.<\/i> i. 506.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n7\" href=\"#fn7\">7<\/a>]<\/sup> This paragraph also occurs at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.014.pali.bd.htm#pg92\"><i>M.<\/i> i. 92-93<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.014.horn.pts.htm#pg122\">(<i>M.L.S.<\/i> i. 122).<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n8\" href=\"#fn8\">8<\/a>]<\/sup> <i>Cf.<\/i> <i>S.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/02_nv\/idx_12_nidanasamyutta.htm#p68\">ii, 115,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/sn\/04_salv\/idx_35_salayatanasamyutta.htm#p152\">iv. 138;<\/a> <i>A.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/03_threes\/an03.065.pali.bd.htm#pg189\">i. 189,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/an\/04_fours\/an04.193.pali.bd.htm#pg191\">ii, 191.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n9\" href=\"#fn9\">9<\/a>]<\/sup> <i>sahadhammika\u0271 v\u0101daparih\u0101ra\u0271;<\/i> on p. 220 (text) <i>v\u0101dapa\u1e6dih\u0101ra\u0271,<\/i> also at <i>MA.<\/i> iv.4.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n10\" href=\"#fn10\">10<\/a>]<\/sup> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.101.pali.bd.htm#pg220\"><i>M.<\/i> ii. 220<\/a> reads <i>kamma,<\/i> deed, throughout. <i>MA.<\/i> iv. 4 supplies <i>vip\u0101kad\u0101yaka,<\/i> whose fruits are produced: in this very existence.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n11\" href=\"#fn11\">11<\/a>]<\/sup> <i>I.e.<\/i> in a future birth, such as the second or third from this one. For the following pairs of questions, see <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_09_navakanipata.htm#p13\"><i>A.<\/i> iv. 382.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n12\" href=\"#fn12\">12<\/a>]<\/sup> <i>I.e.<\/i> in this birth (<i>attabh\u0101va,<\/i> individuality). <i>MA.<\/i> iv. 5 says: whatever is done in youth gives its fruit, <i>vip\u0101ka,<\/i> in youth, middle or old age; if done in middle age, the fruit is in middle or old age; if done in old age it gives its fruit then &#8211; this is called what is to be experienced here and now, <i>di\u1e6d\u1e6dha-dhamma-vedan\u012bya.<\/i> But whatever givcs its fruit within seven days is called &#8220;to be experienced as thoroughly ripened,&#8221; <i>paripakkavedan\u012bya<\/i> (or, to be experienced complete). <i>Cf.<\/i> <i>AA.<\/i> iv. 175: <i>laddha-vip\u0101kav\u0101ra.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n13\" href=\"#fn13\">13<\/a>]<\/sup> <i>I.e.<\/i> some of the effects or fruits overflowing into future births.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n14\" href=\"#fn14\">14<\/a>]<\/sup> <i>vedan\u012bya,<\/i> explained at <i>MA.<\/i> iv. 9 as <i>savip\u0101kakamma,<\/i> a deed with a result or fruit. <i>Cf.<\/i> <i>AA.<\/i> iv. 175.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n15\" href=\"#fn15\">15<\/a>]<\/sup> See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.055.pali.bd.htm#pg368\"><i>M.<\/i> i. 368<\/a> (and <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pts\/mn\/mn.055.horn.pts.htm#pg33\"><i>M.L.S.<\/i> ii, 33<\/a> for further references).<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n16\" href=\"#fn16\">16<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_03_tikanipata.htm#p61\"><i>A.<\/i> i. 173.<\/a><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n17\" href=\"#fn17\">17<\/a>]<\/sup> <i>Cf.<\/i> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.02.pali.bd.htm#pg53\"><i>D.<\/i> i. 53<\/a> for <i>sa\u1e45gatibh\u0101va,<\/i> destiny or fate.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n18\" href=\"#fn18\">18<\/a>]<\/sup> <i>abhij\u0101ti.<\/i> <i>MA.<\/i> iv. 10 interprets as the six species or classes into which certain heretical teachers divided mankind. See <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/mn\/mn.076.pali.bd.htm#pg517\"><i>M.<\/i> i. 517,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.02.pali.bd.htm#pg53\"><i>D.<\/i> i. 53,<\/a> <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_06_chakkanipata.htm#p57\"><i>A.<\/i> iii. 383.<\/a> But apparently used in a Buddhist sense above and at <a href=\"http:\/\/obo.genaud.net\/..\/..\/dhamma-vinaya\/pali\/dn\/dn.33.06.pali.bd.htm#pg250\"><i>D.<\/i> iii. 250,<\/a> <i>Netti.<\/i> 158.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n19\" href=\"#fn19\">19<\/a>]<\/sup> <i>anadhimucchito hoti,<\/i> with loc. &#8220;undefiled&#8221; because he does not cling to the happiness.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n20\" href=\"#fn20\">20<\/a>]<\/sup> <i>sa\u0271kh\u0101ra\u0271. padahato ti sampayoga\u0271 viriya\u0271 karontassa,<\/i> <i>MA.<\/i> iv. ll.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n21\" href=\"#fn21\">21<\/a>]<\/sup> MA. iv. II says the source of the anguish of the five <i>khandh\u0101<\/i> is in thirst or craving, <i>ta\u1e47h\u0101.<\/i><\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n22\" href=\"#fn22\">22<\/a>]<\/sup> <i>tatth\u0101,<\/i> &#8220;he strives with the striving of the Way,&#8221; <i>MA.<\/i> iv. 12.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n23\" href=\"#fn23\">23<\/a>]<\/sup> <i>tassa tassa.<\/i> But I think the duplication is an error.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n24\" href=\"#fn24\">24<\/a>]<\/sup> dukkh\u0101ya pana me att\u0101na\u0271 padahato.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n25\" href=\"#fn25\">25<\/a>]<\/sup> <i>attha,<\/i> aim, goal, purpose.<\/p>\n\n\t\t\t\t\t<p class=\"lgqt\"><sup>[<a id=\"n26\" href=\"#fn26\">26<\/a>]<\/sup> At <a href=\"http:\/\/obo.genaud.net\/..\/..\/backmatter\/indexes\/sutta\/an\/idx_10_dasakanipata.htm#p64\"><i>A.<\/i> v. 120<\/a> a different ten are given.<\/p>\n\n<\/div>\r\n<br>[ad_2]\r\n<br>Ngu\u1ed3n : <a href=\"https:\/\/obo.genaud.net\/dhamma-vinaya\/pts\/mn\/mn.101.horn.pts.htm\">Source link  <\/a>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-c13b33b elementor-section-full_width elementor-section-content-space-between elementor-section-height-default elementor-section-height-default\" data-id=\"c13b33b\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-no\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-d4b1084\" data-id=\"d4b1084\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-3d88c05 elementor-widget elementor-widget-text-editor\" data-id=\"3d88c05\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>\t\t<div data-elementor-type=\"section\" data-elementor-id=\"29369\" class=\"elementor elementor-29369\">\n\t\t\t\t\t<div class=\"elementor-section-wrap\">\n\t\t\t\t\t\t\t\t<section class=\"elementor-section elementor-top-section elementor-element elementor-element-263b597c elementor-section-full_width elementor-section-height-default elementor-section-height-default\" data-id=\"263b597c\" data-element_type=\"section\">\n\t\t\t\t\t\t<div class=\"elementor-container elementor-column-gap-default\">\n\t\t\t\t\t\t\t<div class=\"elementor-row\">\n\t\t\t\t\t<div class=\"elementor-column elementor-col-100 elementor-top-column elementor-element elementor-element-134cd20d\" data-id=\"134cd20d\" data-element_type=\"column\">\n\t\t\t<div class=\"elementor-column-wrap elementor-element-populated\">\n\t\t\t\t\t\t\t<div class=\"elementor-widget-wrap\">\n\t\t\t\t\t\t<div class=\"elementor-element elementor-element-6bcd0b6 elementor-widget elementor-widget-text-editor\" data-id=\"6bcd0b6\" data-element_type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t<div class=\"elementor-text-editor elementor-clearfix\">\n\t\t\t\t<p>T\u00ecm hi\u1ec3u Kinh t\u1ea1ng Nikaya &#8211; T\u00e2m h\u1ecdc l\u00e0 cu\u1ed1n s\u00e1ch Online gi\u1edbi thi\u1ec7u v\u1ec1 b\u1ed9 kinh Nikaya , c\u00e1c b\u1ea3n d\u1ecbch v\u00e0 ch\u00fa gi\u1ea3i \u0111\u01b0\u1ee3c T\u00e2m H\u1ecdc so\u1ea1n t\u1eeb c\u00e1c ngu\u1ed3n \u0111\u00e1ng t\u00edn c\u1eady tr\u00ean m\u1ea1ng internet.<\/p><p>Tuy nhi\u00ean \u0111\u00e2y v\u1eabn l\u00e0 s\u00e1ch ch\u1ec9 c\u00f3 gi\u00e1 tr\u1ecb tham kh\u1ea3o , mang t\u00ednh ch\u1ee7 quan c\u1ee7a t\u00e1c gi\u1ea3&nbsp; T\u00e2m h\u1ecdc.<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<\/p>\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Home Ph\u1ea7n I\u00a0 &#8211;\u00a0 Ph\u1ea7n II\u00a0 &#8211;\u00a0 Ph\u1ea7n III [ad_1] Majjhima Nik\u0101yaIII. Upari Pa\u1e47\u1e47\u0101sa1. Devadaha Vagga The Middle Length SayingsIII. The Final Fifty Discourses1. The Devadaha Division Sutta\u2026<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"elementor_canvas","format":"standard","meta":{"footnotes":""},"categories":[356],"tags":[],"td_series":[],"class_list":["post-35877","post","type-post","status-publish","format-standard","hentry","category-kinh-trung-bo-viet-anh"],"_links":{"self":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35877","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/comments?post=35877"}],"version-history":[{"count":5,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35877\/revisions"}],"predecessor-version":[{"id":38436,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/posts\/35877\/revisions\/38436"}],"wp:attachment":[{"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/media?parent=35877"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/categories?post=35877"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/tags?post=35877"},{"taxonomy":"td_series","embeddable":true,"href":"https:\/\/tamhoc.org\/trang-chu\/wp-json\/wp\/v2\/td_series?post=35877"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}