Devadaha sutta

[singthung]

DEVADAHA SUTTA​

Demikian telah saya dengar:


1. Pada suatu ketika Sang Bhagava menginap di negara suku Sakya. Ada sebuah kota tempat tinggal suku Sakya yang disebut Devadaha dan di sana Beliau menyapa para bhikkhu demikian: “Para bhikkhu.”
“Bhante,” jawab mereka.

Sang Bhagava berkata:
2. “Para bhikkhu, ada sebagian petapa dan brahmana yang berkeras demikian, yang pandangannya demikian: "Apapun yang dirasakan seseorang, apakah kesenangan ataukah kesakitan ataupun bukan kesenangan dan bukan kesakitan, semua ini disebabkan oleh apa yang dilakukan di masa lampau. Maka dengan menghapus melalui penyiksaaan diri kamma buruk yang lampau, dan dengan tidak melakukan kamma buruk yang baru, tidak akan ada akibatnya di masa yang akan datang. Dengan tidak adanya akibat di masa yang akan datang terhentilah kamma. Dengan terhentinya kamma terhentilah penderitaan. Dengan terhentinya penderitaan terhentilah perasaan. Dengan terhentinya perasaan semua penderitaan akan lenyap." Demikianlah ucapan kaum Nigantha (petapa lain).

3. “Aku menemui Nigantha yang berkeras demikian dan aku berkata: "Sahabat, benarkah, sebagaimana yang nampak, engkau berkeras demikian, bahwa pandanganmu demikian: “Apapun yang dirasakan seseorang ... semua penderitaan akan berakhir'?" Ketika, setelah ditanya demikian, kaum Nigantha mengakuinya, dan mengatakan " Ya," aku katakan pada mereka:

4. “Namun, sahabat, tahukah engkau bahwa engkau ada pada masa yang lampau, dan bukannya tidak ada?”
“Tidak, sahabat.”

“Namun, sahabat, tahukah engkau bahwa engkau melakukan kamma buruk di masa lampau dan bukannya tidak melakukan kamma buruk?”
“Tidak, sahabat.”

“Namun, sahabat, tahukah engkau melakukan kamma buruk seperti ini dan seperti itu?”
“Tidak, sahabat.”

“Namun, sahabat, tahukah engkau sekian banyak penderitaan telah dilenyapkan, atau bahwa sekian banyak penderitaan masih harus dilenyapkan, atau bahwa, ketika sekian banyak penderitaan telah dilenyapkan, semua penderitaan akan lenyap?”
“Tidak, sahabat.”

“Namun, sahabat, tahukah engkau apakah penghindaran diri dari dhamma yang tidak menguntungkan dan pemupukan dhamma yang menguntungkan di sini dan sekarang juga?”
“Tidak, sahabat.”

5. “Jadi, sahabat, nampaknya engkau tidak mengetahui bahwa engkau ada di masa lampau dan bahwa engkau bukannya tidak ada; atau bahwa engkau melakukan kamma buruk di masa lampau dan bukannya tidak melakukannya; atau bahwa engkau melakukan kamma buruk seperti ini dan itu; atau bahwa sekian banyak penderitaan telah dilenyapkan; atau bahwa sekian banyak penderitaan masih harus dilenyapkan; atau bahwa ketika sekian banyak penderitaan telah dilenyapkan, semua penderitaan akan lenyap; atau apakah penghindaran diri dari dhamma yang tidak menguntungkan dan pemupukan dhamma yang menguntungkan di sini dan sekarang juga. Dengan demikian, tidaklah sesuai bagi petapa Nigantha untuk menyatakan: "Apapun yang dirasakan seseorang, apakah kesenangan atau kesakitan ataupun bukan kesakitan dan bukan kesenangan, semua ini disebabkan oleh apa yang dilakukan di masa lampau. Sehingga dengan menghapus melalui penyiksaan diri kamma buruk yang lampau dan dengan tidak melakukan kamma buruk yang baru, tidak akan ada akibatnya di masa depan, terhentilah kamma ... semua penderitaan akan lenyap."

6. “Jika, sahabat Nigantha, engkau mengetahui bahwa engkau ada di masa yang lampau dan bukannya tidak ada; atau bahwa engkau melakukan kamma buruk di masa lampau dan bukannya tidak melakukannya; atau bahwa engkau melakukan kamma buruk seperti ini dan itu; atau bahwa sekian banyak penderitaan telah dilenyapkan; atau bahwa sekian banyak penderitaan masih harus dilenyapkan; atau bahwa ketika sekian banyak penderitaan telah dilenyapkan, maka semua penderitaan akan lenyap; atau apakah penghindaran diri dari dhamma yang tidak menguntungkan dan pemupukan dhamma yang menguntungkan di sini dan sekarang juga; bila demikian, mungkin sesuai bagi petapa Nigantha untuk menyatakan: "Apapun yang dirasakan seseorang ... semua penderitaan akan habis."

7. "Saudara Nigantha, andaikan seseorang terluka oleh sebuah anak panah yang terlapis tebal oleh racun dan ia merasakan kesakitan, tersiksa, perasaan menusuk karena tikaman anak panah. Kemudian rekan dan sahabatnya, sanak dan saudara membawa seorang ahli bedah dan si ahli bedah memotong sekitar permukaan luka dengan sebuah pisau, dan ia merasakan kesakitan, tersiksa, perasaan tertusuk karena sayatan sekitar permukaan luka dengan sebuah pisau. Kemudian si ahli bedah memeriksa anak panah dengan alat pemeriksa dan ia merasa kesakitan, tersiksa, perasaan tertusuk karena pemeriksaan anak panah tersebut dengan alat pemeriksa.

Kemudian si ahli bedah mencabut ke luar anak panah tersebut dan ia merasakan kesakitan, tersiksa, perasaan tertusuk karena penarikan ke luar anak panah tersebut. Kemudian si ahli bedah memborehkan obat bakar untuk permukaan luka dan ia merasakan kesakitan, tersiksa, perasaan tertusuk karena pemborehan obat bakar di permukaan luka.

Kemudian pada lain waktu, ketika lukanya sudah sembuh dan tertutup kulit dan ia merasa sehat, bahagia, bebas, menguasai dirinya sendiri dan mampu pergi ke manapun ia suka, ia berpikir: "Sebelumnya aku tertusuk oleh panah yang terlapis tebal oleh racun dan aku merasakan kesakitan, tersiksa, perasaan tertusuk karena tikaman panah ... kemudian si ahli bedah memborehkan obat bakar pada permukaan luka ... Sekarang luka itu telah sembuh dan tertutup kulit. Aku sehat, bahagia, bebas, menguasai diri sendiri dan aku pergi ke mana aku suka ."

8. “Demikian pula, rekan Nigantha, jika engkau tahu bahwa engkau ada di masa lampau dan bukannya tidak ada ... atau apakah penghindaran diri dari dhamma yang tidak menguntungkan dan pengembangan dhamma yang menguntungkan di sini dan sekarang juga, dengan demikian, mungkin sesuai bagi petapa Nigantha untuk menyatakan: "Apapun yang dirasakan seseorang ... semua penderitaan akan lenyap."

9. “Tetapi karena, rekan Nigantha, engkau tidak mengetahui apakah engkau ada di masa lampau dan bukannya tidak ada ... atau apakah penghindaran diri dari dhamma yang tidak menguntungkan dan pengembangan dhamma yang menguntungkan dalam kehidupan ini; maka tidaklah sesuai bagi petapa Nigantha untuk menyatakan: "Apapun yang dirasakan seseorang ... penderitaan akan lenyap."

10. “Ketika ini dikatakan, para pengikut Nigantha berkata kepadaku: "Sang Nigantha Nataputta, sahabat, yang Maha Tahu, yang Maha melihat, mengaku mempunyai pengetahuan dan pandangan lengkap demikian: "Berjalan, berdiri dan berbaring pada saat dasar pengetahuan dan pandanganku terpelihara terus menerus, tanpa terputus.” Beliau berkata demikian: "Kaum Nigantha, engkau telah melakukan perbuatan jahat di masa lampau; lenyapkanlah dengan penyiksaan diri yang menusuk. Dan apabila engkau sekarang dan di sini juga menahan diri dalam perbuatan, ucapan dan pikiran, maka tidak timbul kamma buruk di masa yang akan datang. Maka dengan menghapus melalui penyiksaan diri kamma buruk yang lampau, dan dengan tidak melakukan kamma baru, tidak akan ada akibatnya di masa yang akan datang. Dengan tidak ada akibatnya di masa yang akan datang maka terhentilah kamma ... semua penderitaan akan lenyap. Inilah yang kita sukai, yang kita senangi, dan kita merasa puas.”

11. “Ketika ini dikatakan, aku berkata kepada kaum Nigantha: "Ada lima dhamma, kaum Nigantha, yang mempunyai dua macam akibat di sini dan sekarang juga. Apakah kelimanya tersebut? Kelimanya tersebut adalah: Keyakinan, kesukaan, tradisi (yang diucapkan dari mulut ke mulut), berdebat terhadap bukti dan suka merenungkan pandangan-pandangan. Kelima dhamma ini mempunyai dua macam akibat di sini dan sekarang juga. Sekarang, bagaimanakah kepercayaan kaum Nigantha, bagaimanakah kesukaan mereka, bagaimanakah tradisi (lisan) mereka, bagaimanakah mereka berdebat terhadap bukti-bukti, bagaimanakah mereka merenungkan pandangan-pandangan, sebagaimana yang berkuasa di masa lampau?" Berkata demikian, para bhikkhu, aku tidak melihat pembelaan yang masuk akal dari kaum Nigantha.

12. “Kemudian, para bhikkhu, aku berkata kepada kaum Nigantha: "Bagaimana menurut kalian, Kaum Nigantha, apabila ada perjuangan yang padat, usaha yang keras, apakah engkau lalu merasakan kesakitan, tersiksa, perasaan tertusuk karena perjuangan yang keras; namun apabila tidak ada perjuangan keras, usaha yang keras, apakah engkau lalu merasakan kesakitan, tersiksa, perasaan tertusuk karena perjuangan yang keras?"

“Apabila ada perjuangan yang keras, sahabat Gotama, usaha yang keras, maka kita merasakan kesakitan, tersiksa, perasaan tertusuk karena perjuangan yang keras, namun apabila tidak ada perjuangan yang keras, usaha yang keras, maka kita tidak merasakan kesakitan, tersiksa, perasaan tertusuk karena perjuangan yang keras.”

13. “Demikianlah nampaknya, kaum Nigantha, bahwa apabila ada perjuangan yang keras ... perasaan tertusuk akibat perjuangan yang keras; namun apabila tidak ada perjuangan yang keras, tidak ada kesakitan, tersiksa dan perasaan tertusuk akibat perjuangan yang keras.

Dengan demikian, tidaklah sesuai bagi petapa Nigantha untuk menyatakan: "Apapun yang dirasakan seseorang, apakah kesenangan ataupun kesakitan atau bukan kedua-duanya, semua ini disebabkan oleh apa yang dilakukan di masa lampau. Maka dengan menghapus melalui penyiksaan diri kamma buruk di masa lampau, dan dengan tidak melakukan kamma buruk yang baru, tidak akan ada akibatnya di masa yang akan datang. Dengan tidak adanya akibat di masa yang akan datang terhentilah kamma. Dengan terhentinya kamma terhentilah penderitaan, dengan terhentinya penderitaan terhentilah perasaan, dengan terhentinya perasaan semua penderitaan akan habis.

14. “Jika, sahabat Nigantha, ketika ada perjuangan berat, usaha keras, maka perasaan sakit, tersiksa, tertusuk akibat perjuangan yang berat (tidak) terjadi, dan ketika tidak ada perjuangan yang berat, usaha yang keras, maka tidak ada perasaan sakit, tersiksa, tertusuk akibat perjuangan berat, dengan demikian, maka mungkin sesuai bagi petapa Nigantha untuk menyatakan: "Apapun yang dirasakan seseorang ... semua penderitaan akan lenyap."

15. “Namun karena, kaum Nigantha, apabila ada perjuangan yang berat, usaha yang keras, maka engkau merasakan perasaan sakit, tersiksa, tertusuk akibat perjuangan yang berat, namun apabila tidak ada perjuangan yang berat, usaha yang keras, maka engkau tidak merasakan perasaan sakit, tersiksa, tertusuk akibat perjuangan yang berat, maka (karenanya) engkau hanya merasakan kesakitan, nyeri, tertusuk dari perjuangan berat yang engkau sendiri lakukan, dan akibat ketidak-tahuan dan kebodohan, engkau salah menyangka bahwa: "Apakah yang seseorang rasakan ... semua penderitaan akan lenyap."

“Setelah mengatakan demikian, para bhikkhu, akan tidak menemukan perlawanan yang beralasan di antara kaum Nigantha.”

16. “Kemudian juga, para bhikkhu, aku berkata kepada kaum Nigantha: "Bagaimana menurutmu, kaum Nigantha, mungkinkah bahwa kamma (dengan akibatnya) yang dirasakan pada kehidupan sekarang dapat, melalui perjuangan dan usaha, menjadi (bersama akibatnya) dirasakan di masa yang akan datang?"
“Tidak, Sahabat."

“Namun mungkinkah kamma (dengan akibatnya) yang dirasakan dalam kehidupan yang akan datang, melalui perjuangan dan usaha, menjadi (bersama akibatnya) dirasakan pada kehidupannya yang sekarang?”
“Tidak, sahabat.”

“Bagaimana menurutmu, kaum Nigantha, mungkinkah bahwa kamma (dengan akibatnya) yang dirasakan sebagai suatu kesenangan, melalui perjuangan dan usaha, menjadi (bersama akibatnya) dirasakan sebagai suatu kesakitan?”
“Tidak, sahabat.”

“Namun, mungkinkah bahwa kamma (dengan akibatnya) yang dirasakan sebagai kesakitan dapat, melalui perjuangan dan usaha, menjadi (bersama akibatnya) dirasakan sebagai kesenangan?”
“Tidak, sahabat.”

18. “Bagaimana menurutmu, kaum Nigantha, mungkinkah bahwa kamma (dengan akibatnya) yang dirasakan dalam sebuah (kepribadian) yang matang dapat, karena perjuangan dan usaha, menjadi (bersama akibatnya) dirasakan dalam sebuah (kepribadian) tidak matang?”
“Tidak, sahabat.”

“Namun mungkinkah bahwa kamma (dengan akibatnya) yang dialami dalam sebuah (kepribadian) yang tidak matang dapat, dengan perjuangan dan usaha, menjadi (bersama akibatnya) dialami dalam suatu (kepribadian) yang matang?”
“Tidak, sahabat.”

19. “Bagaimana menurutmu, kaum Nigantha, mungkinkah kamma (dengan akibatnya) yang banyak dialami dapat, melalui perjuangan dan usaha, menjadi (bersama akibatnya) sedikit dialami?”
“Tidak, Sahabat.”

“Tetapi mungkinkah bahwa kamma (dengan akibatnya) yang sedikit dialami dapat, melalui perjuangan dan usaha, menjadi (bersama akibatnya) banyak dialami?”
“Tidak, sahabat.”

20. “Bagaimana menurutmu, kaum Nigantha, mungkinkah kamma (dengan akibatnya) yang dialami dapat, melalui perjuangan dan usaha, menjadi (bersama akibatnya) tidak dialami?”
“Tidak, sahabat.”

“Tetapi mungkinkah kamma (dengan akibatnya) yang tidak dialami dapat, melalui perjuangan dan usaha, menjadi (bersama akibatnya) dialami?”
“Tidak, sahabat.”

21. "Jadi nampaknya, kaum Nigantha, tidaklah mungkin bahwa kamma yang dialami di sini dan sekarang dapat, melalui perjuangan dan usaha, menjadi kamma yang dialami pada kehidupan berikutnya ... tidaklah mungkin bahwa kamma yang dialami pada kehidupan berikutnya mungkin bahwa kamma yang dialami pada kehidupan berikutnya ... kamma yang dialami di sini dan sekarang ... tidak mungkin bahwa kamma yang dialami sebagai menyenangkan ... dialami sebagai menyakitkan: ... tidaklah mungkin bahwa kamma yang dialami sebagai menyakitkan ... kamma yang dialami sebagai menyenangkan; ... tidaklah mungkin bahwa kamma yang dialami dalam suatu (kepribadian) yang matang ... dialami dalam suatu (kepribadian) yang matang ... dialami dalam suatu (kepribadian) yang tidak matang; ... tidaklah mungkin bahwa kamma yang dialami dalam satu (kepribadian) yang tidak matang ... dialami dalam suatu (kepribadian) yang matang; ... tidaklah mungkin bahwa kamma yang banyak dialami ... sedikit dialami; tidaklah mungkin bahwa kamma yang sedikit dialami ... banyak dialami; ... tidaklah mungkin bahwa kamma yang dialami ... tidak dialami; bahwasanya tidaklah mungkin kamma yang tidak dialami dapat, melalui perjuangan dan usaha, menjadi dialami. Dengan demikian, perjuangan petapa Nigantha tidak ada hasilnya, usaha mereka tidak ada hasilnya.

22. “Itulah yang dikatakan Kaum Nigantha, para bhikkhu. Dan ketika mereka mengatakan demikian ada sepuluh macam pengurangan atas ketegasan pernyataan mereka yang menjadi dasar untuk mengecam (mereka).”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk, disebabkan oleh apa yang dilakukan di masa lampau, maka kaum Nigantha pastilah para pelaku kejahatan di masa lampau, karena mereka sekarang merasakan perasaan sakit, tersiksa, tertusuk sedemikian.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk diciptakan oleh Tuhan (pencipta), maka kaum Nigantha pastilah diciptakan oleh seorang Tuhan (Pencipta) yang jahat, karena mereka sekarang merasakan perasaan sakit, tersiksa, tertusuk sedemikian.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan nasib, maka kaum Nigantha pastilah mempunyai nasib buruk, karena mereka sekarang merasakan perasaan sakit, tersiksa, tertusuk sedemikian.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh golongan (di antara enam golongan kelahiran), maka kaum Nigantha pastilah termasuk dalam golongan yang buruk, karena mereka sekarang merasakan perasaan sakit, tersiksa, tertusuk sedemikian.”

“Jika kesenangan dan kesakitan yang dirasakan para mahluk disebabkan oleh perjuangan di saat sekarang dan di sini juga, maka kaum Nigantha pastilah berjuang dengan buruk saat ini dan di sini (dalam kehidupan ini), karena mereka sekarang merasakan perasaan sakit, tersiksa, tertusuk sedemikian.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh apa yang dilakukan di masa lampau, maka kaum Nigantha harus dikecam; jika tidak, maka kaum Nigantha harus dikecam.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh makhluk-makhluk ciptaan Tuhan (pencipta), maka kaum Nigantha haruslah dikecam; jika tidak mereka haruslah dikecam.

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan keadaan nasib, maka kaum Nigantha haruslah dikecam; jika tidak, mereka haruslah dikecam.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh golongan, maka kaum Nigantha haruslah dikecam; jika tidak, mereka haruslah dikecam.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh perjuangan saat ini dan di sini juga, maka kaum Nigantha haruslah dikecam; jika tidak, mereka haruslah dikecam.”

“Demikian apa yang dikatakan kaum Nigantha, para bhikkhu. Dan ketika mereka mengatakan demikian ada sepuluh pengurangan yang sah dalam usaha mereka yang menimbulkan kutukan (bagi mereka).”

“Maka perjuangan mereka tidak ada hasilnya, usaha mereka tidak ada hasilnya.”

23. “Dan bagaimana perjuangan berbuah, para bhikkhu, bagaimanakah usaha berbuah?”

“Begini, para bhikkhu, apabila seorang bhikkhu tidak dikuasai penderitaan ia tidak membiarkan dirinya dikuasai penderitaan; dan ia tidak mengorbankan kesenangan yang sesuai dengan Dhamma namun ia tidak tenggelam dalam kesenangan. Ia mengetahui demikian: "Apabila saya membuat suatu usaha untuk mencapai keinginan, akan memudar sumber-sumber penderitaan (tertentu) ini dalam diriku yang disebabkan oleh usaha untuk mencapai keinginan; tetapi apabila aku memandang dengan keseimbangan bathin, terjadi memudarnya sumber-sumber penderitaan (tertentu) ini dalam diriku sementara aku mengembangkan keseimbangan bathin."

“Ia membuat suatu usaha untuk mencapai keinginan sehubungan dengan sumber penderitaan tertentu tadi yang mana, apabila ia melakukan suatu usaha untuk mencapai keinginan, terjadi memudarnya dalam dirinya disebabkan usaha untuk mencapai keinginan; namun ia mengembangkan keseimbangan bathin sehubungan dengan sumber penderitaan tersebut yang mana, apabila ia memandang padanya dengan keseimbangan bathin, terjadi memudarnya dalam dirinya sementara ia mengembangkan keseimbangan bathin.”

“Pada saat ia melakukan usaha untuk mencapai keinginan terjadi memudarnya sumber penderitaan yang begini dan begitu disebabkan usaha untuk mencapai keinginan. Demikianlah penderitaan itu habis dalam dirinya. Ketika ia memandang dengan keseimbangan bathin, terjadi memudarnya sumber penderitaan yang begini dan begitu sementara ia mengembangkan keseimbangan bathin; sedemikian sehingga penderitaan lenyap dari dalam dirinya.”

24. “Seandainya, para bhikkhu, seorang laki-laki bernafsu terhadap seorang wanita dengan pikirannya dipenuhi dengan keinginan dan nafsu yang kuat, dan ia melihat wanita tersebut berdiri dengan seorang laki-laki lainnya, bercakap-cakap, bergurau dan tertawa, bagaimana menurutmu, para bhikkhu, akankah kesedihan dan ratapan, sakit, duka-cita, putus-asa muncul dalam diri laki-laki itu ketika ia melihat si wanita berdiri dengan laki-laki lain, bercakap-cakap, bergurau dan tertawa?”

“Ya, bhante. Mengapa demikian? Karena silaki-laki bernafsu terhadap wanita itu dengan pikirannya terikat pada keinginan dan nafsu yang kuat, itulah mengapa kesedihan, ratapan, kesakitan, duka cita dan putus asa akan muncul dalam diri laki-laki itu ketika ia melihat si wanita berdiri dengan laki-laki lain, bercakap-cakap, bergurau dan tertawa.”

25. “Kemudian, para bhikkhu, laki-laki itu berpikir: "Saya bernafsu terhadap wanita ini dengan pikiranku terikat oleh keinginan dan nafsu yang kuat, dan kesedihan, ratapan, kesakitan, duka-cita dan putus-asa muncul dalam diriku ketika saya melihat wanita ini berdiri dengan laki-laki lain, bercakap-cakap, bergurau dan tertawa. Bagaimana bila saya menyingkirkan keinginan dan nafsu terhadap wanita tersebut?" Ia melakukannya dan pada saat lain ia melihat wanita itu berdiri dengan laki-laki lain, bercakap-cakap, bergurau dan tertawa. Bagaimana menurutmu, para bhikkhu, akankah kesedihan, ratapan, kesakitan, duka-cita dan putus-asa muncul dalam diri laki-laki itu ketika ia melihat si wanita berdiri dengan laki-laki ...?”

“Tidak, bhante. Mengapa demikian? Karena si laki-laki tanpa nafsu terhadap si wanita ... bercakap-cakap, bergurau dan tertawa.”

26. “Demikian pula, para bhikkhu, apabila seorang bhikkhu tidak dikuasai penderitaan, ia tidak membuat dirinya dikuasai oleh penderitaan; dan ia tidak mengorbankan kesenangan yang sesuai dengan Dhamma namun ia juga tidak terikat pada kesenangan tersebut ... (Sebagaimana pada alinea 23 di atas sampai pada ) ... demikian sehingga penderitaan lenyap dari dirinya.

“Demikianlah maka perjuangan mencapai hasilnya, usaha berbuah.”

27. “Kemudian para bhikkhu, seorang bhikkhu berpikir demikian: "Selama saya hidup dengan senang dhamma yang tidak menguntungkan bertambah dalam diriku dan dhamma yang menguntungkan berkurang; tetapi ketika aku memaksa diriku dalam apa yang menyakitkan, dhamma yang tidak menguntungkan berkurang dari diriku, dan dhamma yang menguntungkan bertambah. Bagaimana bila aku memaksa diriku sendiri dalam apa yang menyakitkan?"

“Ia memaksa dirinya sendiri dalam apa yang menyakitkan. Ketika ia melakukannya, dhamma yang tidak menguntungkan berkurang dari dirinya dan dhamma yang menguntungkan bertambah. Kemudian harinya ia tidak memaksa dirinya dalam apa yang menyakitkan. Mengapa demikian? Tujuan untuk mana ia memaksa dirinya sendiri dalam apa yang menyakitkan telah tercapai; itulah mengapa kemudian harinya ia tidak memaksa dirinya dalam apa yang menyakitkan.”

28. “Seandainya, para bhikkhu, seorang pandai besi sedang menghangatkan dan memanaskan sebatang panah di antara dua nyala api, dan membuatnya lurus dan dapat digunakan; segera setelah anak panah si pandai besi menjadi hangat dan panas di antara dua nyala api dan telah lurus dan dapat digunakan, maka berikutnya si pandai besi tidak akan (lagi) menghangatkan dan memanaskan anak panah itu dan membuatnya lurus dan dapat digunakan.”

29. “Demikian pula, seorang bhikkhu berpikir demikian: "Selama aku hidup dalam kesenangan ... (sebagaimana dalam alinea 27 di atas) ..." ia tidak memaksa dirinya dalam apa yang menyakitkan.”

“Demikianlah pula, perjuangan mencapai hasilnya, usaha berbuah.”

30-38. “Kemudian, para bhikkhu, di sini seorang Tathagata muncul di dunia ... (sebagaimana dalam sutta 27 alinea 13-21) ...menyucikan pikiran dari ketidak pastian.”

39. “Setelah menyingkirkan ke lima rintangan bathin, kekotoran pikiran yang melemahkan pengertian, menjauhkan diri dari nafsu indria, menjauhkan diri dari dhamma yang tidak menguntungkan, ia memasuki jhana pertama ... (seperti dalam Sutta 4, alinea 23) ... lahir dari penjauhan diri.

“Demikianlah pula, perjuangan mencapai hasilnya, usaha berbuah.”

40. “Kemudian, dengan menenangkan penerapan awal dan lanjutan ... jhana kedua ... lahir dari pemusatan pikiran.”

“Demikianlah pula, perjuangan mencapai hasilnya, usaha berbuah.”

41. “Kemudian, dengan memudarnya kebahagiaan pula ... jhana ketiga ... "Ia mencapai kediaman yang menyenangkan bagi mereka yang memiliki keseimbangan bathin dan kewaspadaan."

“Demikianlah pula, perjuangan mencapai hasilnya, usaha berbuah.

42. “Dengan mengabaikan kesenangan dan kesakitan (jasmani) ... jhana keempat ... dan memiliki kesucian dari kesadaran pikiran hasil dari keseimbangan bathin.”

“Demikianlah pula, perjuangan mencapai hasil, usaha berbuah.”

43. “Ketika pikirannya yang terpusat telah suci sedemikian ... ia mengarahkan, ia mencondongkan pikirannya pada pengetahuan tentang ingatan akan kehidupan lampau ... sedemikian dengan rincian dan hal-hal khusus ia mengingat kembali banyak kehidupan yang lampau.”

“Demikianlah pula, perjuangan mencapai hasilnya, usaha berbuah.”

44. “Ketika pikirannya yang terpusat telah suci sedemikian ... ia mengarahkan, ia mencondongkan pikirannya pada pengetahuan tentang lenyap dan timbulnya para makhluk ... ia mengerti bagaimana para makhluk hidup sesuai dengan kamma mereka.”

“Demikianlah pula, perjuangan mencapai hasilnya, usaha berbuah.”

45. “Ketika pikirannya yang terpusat telah suci sedemikian ... ia mengarahkan, ia mencondongkan pikirannya pada lenyapnya noda ... (seperti pada sutta 4, alinea 31) ... "Inilah jalan menuju lenyapnya noda-noda."

46. “Mengetahui demikian, melihat demikian, pikirannya terbebas dari noda-noda lobha, dari noda-noda dosa dan dari noda-noda moha. Ketika telah terbebas, terdapatlah pengetahuan: "Ini telah terbebas". Ia mengerti: "Kelahiran telah dihentikan, kehidupan luhur telah dijalani, apa yang dapat dilakukan telah dilakukan, tidak ada lagi yang akan datang."

“Demikianlah pula, perjuangan mencapai hasilnya usaha berbuah.”

47. “Demikianlah Sang Tathagata berkata, para bhikkhu, terdapatlah sepuluh landasan untuk mengecamnya.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh apa yang dilakukan di masa lampau, maka Sang Tathagata pastilah merupakan pelaku tindakan-tindakan yang dilakukan dengan baik di masa lampau, karena beliau sekarang merasakan perasaan senang yang tanpa noda.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh Makhluk ciptaan Tuhan (Pencipta), maka Sang Tathagata pastilah diciptakan oleh Tuhan (Pencipta) yang baik, karena beliau sekarang merasakan perasaan senang tanpa noda.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan nasib, maka sang Tathagata pastilah bernasib baik, karena beliau sekarang merasakan perasaan senang tanpa noda.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh kelas (di antara enam kelas kelahiran), maka Sang Tathagata pastilah memiliki kelas yang baik, karena beliau sekarang merasakan perasaan senang tanpa noda.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh kelas (di antara enam kelas kelahiran), maka Sang Tathagata pastilah memiliki kelas yang baik, karena beliau sekarang merasakan perasaan senang tanpa noda.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh perjuangan sekarang dan di sini juga, maka Sang Tathagata pasti berjuang dengan baik di sini dan sekarang juga, karena Beliau sekarang merasakan perasaan senang tanpa noda.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan apa yang dilakukan di masa lampau, maka Sang Tathagata harus dikecam; jika tidak, maka Sang
Tathagata haruslah dikecam.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh Tuhan (Pencipta), maka Sang Tathagata haruslah dikecam; jika tidak, maka Sang Tathagata haruslah dikecam.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh nasib, maka Sang Tathagata haruslah dikecam; jika tidak, Sang Tathagata haruslah dikecam.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh kelas, maka Sang Tathagata haruslah dikecam; jika tidak sang Tathagata haruslah dikecam.”

“Jika kesenangan dan kesakitan yang dirasakan para makhluk disebabkan oleh perjuangan di sini dan sekarang juga, maka Sang Tathagata harus dikecam; jika tidak, Sang Tathagata harus dikecam.”

“Begitulah Sang Tathagata berkata, para bhikkhu. Dan ketika Sang Tathagata berkata demikian, maka ada sepuluh alasan yang masuk di akal yang dapat dijadikan landasan untuk mengecamnya-Nya.”


“Inilah apa yang dikatakan Sang Bhagava. Para bhikkhu merasa puas dan senang dalam kata-kata Sang Buddha.”

 

[singthung]

Translator's Introduction

In this sutta, the Buddha refutes the theories of the Jains — here called the Niganthas — an order of contemplatives flourishing in India during his time. Although on the surface this sutta may seem to be of strictly historical interest, it makes two important points that are very relevant to some common misunderstandings about Buddhism alive today.

The first point concerns the Buddhist teaching on action, or kamma (karma). The general understanding of this teaching is that actions from the past determine present pleasure and pain, while present actions determine future pleasure and pain. Or, to quote a recent book devoted to the topic, "Karma is the moral principle that governs human conduct. It declares that our present experience is conditioned by our past conduct and that our present conduct will condition our future experience." This, however, does not accurately describe the Buddha's teaching on karma, and is instead a fairly accurate account of the Nigantha teaching, which the Buddha explicitly refutes here. As he interrogates the Niganthas, he makes the point that if all pleasure and pain experienced in the present were determined by past action, why is it that they now feel the pain of harsh treatment when they practice asceticism, and no pain of harsh treatment when they don't? If past action were the sole determining factor, then present action should have no effect on their present experience of pleasure or pain.

In this way, the Buddha points to one of the most distinctive features of his own teaching on kamma: that the present experience of pleasure and pain is a combined result of both past and present actions. This seemingly small addition to the notion of kamma plays an enormous role in allowing for the exercise of free will and the possibility of putting an end to suffering before the effects of all past actions have ripened. In other words, this addition is what makes Buddhist practice possible, and makes it possible for a person who has completed the practice to survive and teach it with full authority to others. For more on these points, see the articles, "Karma," "A Refuge in Skillful Action," and "Five Piles of Bricks"; see also the Introduction to The Wings to Awakening, along with the introductions to the sections on Skillfulness and Kamma & the Ending of Kamma in that book.

The second important point touched on in this sutta — how to put an end to pain and suffering — relates to the first. If the cause of present suffering were located exclusively in the past, no one could do anything in the present moment to stop that suffering; the most that could be done would be to endure the suffering while not creating any new kamma leading to future suffering. Although this was the Jain approach to practice, many people at present believe that it is the Buddhist approach as well. Meditation, according to this understanding, is the process of purifying the mind of old kamma by training it to look on with non-reactive equanimity as pain arises. The pain is the result of old kamma, the equanimity adds no new kamma, and thus over time all old kamma can be burned away.

In this sutta, however, the Buddha heaps ridicule on this idea. First he notes that none of the Niganthas have ever come to the end of pain by trying to burn it away in this way; then he notes that they have based their belief in this practice entirely on their faith in their teacher and their approval of his ideas, but neither faith nor approval can act as guarantees of the truth. As he illustrates with his simile of the man shot with an arrow, only a person who has succeeded in going beyond pain would be in a position to speak with authority of the method that actually puts an end to pain. (What is not mentioned in this sutta is the Nigantha idea that the practice of austerities, to succeed completely in burning away old kamma, must culminate in a suicide by starvation. Thus there could be no living person who would be able to vouch for the efficacy of their method.)

The Buddha then provides his own account of how meditation actually works in putting an end to pain and suffering. His discussion shows that the problem underlying pain is not past action, but passion — in the present — for the causes of pain. In other words, pain is not inevitable. Present suffering can be prevented by changing one's understanding of, and attitude toward, the cause of suffering in the present. The Buddha illustrates this principle with the simile of a man in love with a woman: As long as he feels passion for her, he will suffer when he sees her enjoying the company of another man; when, seeing the connection between his suffering and his passion, he abandons that passion, he will no longer suffer from that cause.

Thus the practice must focus on ways to understand and bring about dispassion for the causes of stress and pain here and now. As the Buddha points out in MN 106, equanimity plays an important role in this practice, but it can also become an object for passion and delight, which would then stand in the way of true release. Thus he notes here that, in some cases, dispassion can arise simply from on-looking equanimity directed at the causes of stress. In other cases, it can come only through exertion: the mental effort — through the fabrications of directed thought, evaluation, and perception — to develop the discernment needed to see through and abandon any and all passion.

The remainder of the sutta is devoted to a standard map of how the practice develops over time, showing how the proper mixture of on-looking equanimity combined with fabrication and exertion can lead to dispassion, and through dispassion to release from all stress and suffering.

 

[singthung]

I have heard that on one occasion the Blessed One was staying among the Sakyans. Now the Sakyans have a city named Devadaha, and there the Blessed One addressed the monks: "Monks!"

"Yes, lord," the monks responded.

The Blessed One said, "Monks, there are some priests & contemplatives who teach in this way, who have this view: 'Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.' Such is the teaching of the Niganthas.

"Going to Niganthas who teach in this way, I have asked them, 'Is it true, friend Niganthas, that you teach in this way, that you have this view: "Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted"?'

"Having been asked this by me, the Niganthas admitted it, 'Yes.'

"So I said to them, 'But friends, do you know that you existed in the past, and that you did not not exist?'

"'No, friend.'

"'And do you know that you did evil actions in the past, and that you did not not do them?'

"'No, friend.'

"'And do you know that you did such-and-such evil actions in the past?'

"'No, friend.'

"'And do you know that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted?'

"'No, friend.'

"'But do you know what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now?'

"'No, friend.'

"'So, friends, it seems that you don't know that you existed in the past, and that you did not not exist... you don't know what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now. That being the case, it is not proper for you to assert that, "Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted."

"'If, however, you knew that you existed in the past, and that you did not not exist; if you knew that you did evil actions in the past, and that you did not not do them; if you knew that you did such-and-such evil actions in the past; you don't know that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted; if you knew what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now, then — that being the case — it would be proper for you to assert that, "Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted."

"'Friend Niganthas, it's as if a man were shot with an arrow thickly smeared with poison. As a result of being shot with the arrow, he would feel fierce, sharp, racking pains. His friends & companions, kinsmen & relatives would provide him with a surgeon. The surgeon would cut around the opening of the wound with a knife. As a result of the surgeon's cutting around the opening of the wound with a knife, the man would feel fierce, sharp, racking pains. The surgeon would probe for the arrow with a probe. As a result of the surgeon's probing for the arrow with a probe, the man would feel fierce, sharp, racking pains. The surgeon would then pull out the arrow. As a result of the surgeon's pulling out the arrow, the man would feel fierce, sharp, racking pains. The surgeon would then apply a burning medicine to the mouth of the wound. As a result of the surgeon's applying a burning medicine to the mouth of the wound, the man would feel fierce, sharp, racking pains. But then at a later time, when the wound had healed and was covered with skin, he would be well & happy, free, master of himself, able to go wherever he liked. The thought would occur to him, "Before, I was shot with an arrow thickly smeared with poison. As a result of being shot with the arrow, I felt fierce, sharp, racking pains. My friends & companions, kinsmen & relatives provided me with a surgeon... The surgeon cut around the opening of the wound with a knife... probed for the arrow with a probe... pulled out the arrow... applied a burning medicine to the mouth of the wound. As a result of his applying a burning medicine to the mouth of the wound, I felt fierce, sharp, racking pains. But now that the wound is healed and covered with skin, I am well & happy, free, master of myself, able to go wherever I like."

"'In the same way, friend Niganthas, if you knew that you existed in the past, and that you did not not exist... if you knew what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now, then — that being the case — it would be proper for you to assert that, "Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted." But because you do not know that you existed in the past... you do not know what is the abandoning of unskillful mental qualities and the attainment of skillful mental qualities in the here-&-now, then — that being the case — it is not proper for you to assert that, "Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted."

"When this was said, the Niganthas said to me, 'Friend, the Nigantha Nataputta1 is all-knowing, all-seeing, and claims total knowledge & vision thus: "Whether I am walking or standing, sleeping or awake, knowledge & vision are continuously & continually established in me." He has told us, "Niganthas, there are evil actions that you have done in the past. Exhaust them with these painful austerities. When in the present you are restrained in body, restrained in speech, and restrained in mind, that is the non-doing of evil action for the future. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted." We approve of that [teaching], prefer it, and are gratified by it.'

"When this was said, I said to the Niganthas, 'Friend Niganthas, there are five things that can turn out in two ways in the here-&-now. Which five? Conviction, liking, unbroken tradition, reasoning by analogy, & an agreement through pondering views. These are the five things that can turn out in two ways in the here-&-now. That being the case, what kind of conviction do you have for your teacher with regard to the past? What kind of liking? What kind of unbroken tradition? What kind of reasoning by analogy? What kind of agreement through pondering views?' But when I said this, I did not see that the Niganthas had any legitimate defense of their teaching.

"So I asked them further, 'Friend Niganthas, what do you think: When there is fierce striving, fierce exertion, do you feel fierce, sharp, racking pains from harsh treatment? And when there is no fierce striving, no fierce exertion, do you feel no fierce, sharp, racking pains from harsh treatment?'

"'Yes, friend...'

"'... Then it's not proper for you to assert that, "Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted."

"'If it were the case that when there was fierce striving, fierce exertion, you felt fierce, sharp, racking pains from harsh treatment; and when there was no fierce striving, no fierce exertion, you still felt fierce, sharp, racking pains from harsh treatment, then — that being the case — it would be proper for you to assert that, "Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted." But because when there is fierce striving, fierce exertion, you feel fierce, sharp, racking pains from harsh treatment; and when there was no fierce striving, no fierce exertion, you feel no fierce, sharp, racking pains from harsh treatment, then — that being the case — it is not proper for you to assert that, "Whatever a person experiences — pleasure, pain, or neither pleasure nor pain — all is caused by what was done in the past. Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted."' But when I said this, I did not see that the Niganthas had any legitimate defense of their teaching.

"So I asked them further, 'Friend Niganthas, what do you think: Can an action to be experienced in the here-&-now be turned, through striving & exertion, into an action to be experienced in the future life?'

"'No, friend.'

"'Can an action to be experienced in the future life be turned, through striving & exertion, into an action to be experienced in the here-&-now?'

"'No, friend.'

"What do you think: Can an action to be experienced as pleasure be turned, through striving & exertion, into an action to be experienced as pain?'

"'No, friend.'

"'Can an action to be experienced as pain be turned, through striving & exertion, into an action to be experienced as pleasure?'

"'No, friend.'

"What do you think: Can an action ripe to be experienced be turned, through striving & exertion, into an action not ripe to be experienced?'

"'No, friend.'

"'Can an action not ripe to be experienced be turned, through striving & exertion, into an action ripe to be experienced?'

"'No, friend.'

"What do you think: Can an action greatly to be experienced be turned, through striving & exertion, into an action barely to be experienced?'

"'No, friend.'

"'Can an action barely to be experienced be turned, through striving & exertion, into an action greatly to be experienced?'

"'No, friend.'

"What do you think: Can an action to be experienced be turned, through striving & exertion, into an action not to be experienced?'

"'No, friend.'

"'Can an action not to be experienced be turned, through striving & exertion, into an action to be experienced?'

"'No, friend.'

"'So, friends, it seems that an action to be experienced in the here-&-now cannot be turned, through striving & exertion, into an action to be experienced in the future life. An action to be experienced in the future life cannot be turned, through striving & exertion, into an action to be experienced in the here-&-now... An action to be experienced cannot be turned, through striving & exertion, into an action not to be experienced. An action not to be experienced in cannot be turned, through striving & exertion, into an action to be experienced. That being the case, the striving of the Niganthas is fruitless, their exertion is fruitless.'

"Such is the teaching of the Niganthas. And, such being the teaching of the Niganthas, ten legitimate deductions can be drawn that give grounds for censuring them.

(1) "If beings experience pleasure & pain based on what was done in the past, then obviously the Niganthas have done bad things in the past, which is why they now feel such fierce, sharp, racking pains.

(2) "If beings experience pleasure & pain based on the creative act of a supreme god, then obviously the Niganthas have been created by an evil supreme god, which is they now feel such fierce, sharp, racking pains.

(3) "If beings experience pleasure & pain based on sheer luck, then obviously the Niganthas have evil luck, which is why they now feel such fierce, sharp, racking pains.

(4) "If beings experience pleasure & pain based on birth, then obviously the Niganthas have had an evil birth, which is why they now feel such fierce, sharp, racking pains.

(5) "If beings experience pleasure & pain based efforts in the here-&-now, then obviously the Niganthas have evil efforts in the here-&-now, which is why they now feel such fierce, sharp, racking pains.

(6) "If beings experience pleasure & pain based on what was done in the past, the Niganthas deserve censure. Even if not, they still deserve censure.

(7) "If beings experience pleasure & pain based on the creative act of a supreme god, the Niganthas deserve censure. Even if not, they still deserve censure.

(8) "If beings experience pleasure & pain based on sheer luck, the Niganthas deserve censure. Even if not, they still deserve censure.

(9) "If beings experience pleasure & pain based on birth, the Niganthas deserve censure. Even if not, they still deserve censure.

(10) "If beings experience pleasure & pain based efforts in the here-&-now, the Niganthas deserve censure. Even if not, they still deserve censure.

"Such is the teaching of the Niganthas, monks. And, such being the teaching of the Niganthas, these ten legitimate deductions can be drawn that give grounds for censuring them. This is how striving is fruitless, how exertion is fruitless.

"And how is striving fruitful, how is exertion fruitful? There is the case where a monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not fixated on that pleasure. He discerns that 'When I exert a [mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.' So he exerts a mental fabrication against the cause of stress where there comes dispassion from the fabrication of exertion, and develops equanimity with regard to the cause of stress where there comes dispassion from the development of equanimity. Thus the stress where there comes dispassion from the fabrication of exertion is exhausted & the stress where there comes dispassion from the development of equanimity is exhausted.

"Suppose that a man is in love with a woman, his mind ensnared with fierce desire, fierce passion. He sees her standing with another man, chatting, joking, & laughing. What do you think, monks: As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?"

"Yes, lord. Why is that? Because he is in love with her, his mind ensnared with fierce desire, fierce passion..."

"Now suppose the thought were to occur to him, 'I am in love with this woman, my mind ensnared with fierce desire, fierce passion. When I see her standing with another man, chatting, joking, & laughing, then sorrow, lamentation, pain, distress, & despair arise within me. Why don't I abandon my desire & passion for that woman?' So he abandons his desire & passion for that woman, and afterwards sees her standing with another man, chatting, joking, & laughing. What do you think, monks: As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?"

"No, lord. Why is that? He is dispassionate toward that woman..."

"In the same way, the monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure. He discerns that 'When I exert a [mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.' So he exerts a mental fabrication against the cause of stress where there comes dispassion from the fabrication of exertion, and develops equanimity with regard to the cause of stress where there comes dispassion from the development of equanimity. Thus the stress where there comes dispassion from the fabrication of exertion is exhausted & the stress where there comes dispassion from the development of equanimity is exhausted.

"Furthermore, the monk notices this: 'When I live according to my pleasure, unskillful mental qualities increase in me & skillful qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don't I exert myself with stress & pain?' So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.

"Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Why is that? Because he has attained the goal for which he was heating & warming the shaft. That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.

In the same way, the monk notices this: 'When I live according to my pleasure, unskillful mental qualities increase in me & skillful qualities decline. When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Why don't I exert myself with stress & pain?' So he exerts himself with stress & pain, and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. Then at a later time he would no longer exert himself with stress & pain. Why is that? Because he has attained the goal for which he was exerting himself with stress & pain. That is why, at a later time, he would no longer exert himself with stress & pain.

"This is how striving is fruitful, how exertion is fruitful.

"Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.

"A householder or householder's son, hearing the Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. Life gone forth is the open air. It isn't easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?'

"So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

Virtue

"When he has thus gone forth, endowed with the monks' training & livelihood, then — abandoning the taking of life — he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.

"Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue.

"Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager's way.

"Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

"Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large.

"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.

"He abstains from damaging seed and plant life.

"He eats only once a day, refraining from the evening meal and from food at the wrong time of day.

"He abstains from dancing, singing, instrumental music, and from watching shows.

"He abstains from wearing garlands and from beautifying himself with scents and cosmetics.

"He abstains from high and luxurious beds and seats.

"He abstains from accepting gold and money.

"He abstains from accepting uncooked grain... raw meat... women and girls... male and female slaves... goats and sheep... fowl and pigs... elephants, cattle, steeds, and mares... fields and property.

"He abstains from running messages... from buying and selling... from dealing with false scales, false metals, and false measures... from bribery, deception, and fraud.

"He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

"He is content with a set of robes to provide for his body and alms food to provide for his hunger. Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along.

"Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless.

 

[singthung]

Sense Restraint

"On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear... On smelling an odor with the nose... One tasting a flavor with the tongue... On touching a tactile sensation with the body... On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless.

Mindfulness & Alertness

"When going forward and returning, he acts with alertness. When looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe, and his bowl... when eating, drinking, chewing, and tasting... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness.

Abandoning the Hindrances

"Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.

The Four Jhanas

"Having abandoned these five hindrances — imperfections of awareness that weaken discernment — then, quite withdrawn from sensual pleasures, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. This, too, is how striving is fruitful, how exertion is fruitful.

"Then, with the stilling of directed thought and evaluation, he enters and remains in the second jhana: rapture and pleasure born of composure, one-pointedness of awareness free from directed thought and evaluation — internal assurance. This, too, is how striving is fruitful, how exertion is fruitful.

"Then, with the fading of rapture, he remains in equanimity, mindful and alert, and physically sensitive of pleasure. He enters and remains in the third jhana, of which the noble ones declare, 'Equanimous and mindful, he has a pleasurable abiding.' This, too, is how striving is fruitful, how exertion is fruitful.

"Then, with the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. This, too, is how striving is fruitful, how exertion is fruitful.

The Three Knowledges

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives.2 He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes and details. This, too, is how striving is fruitful, how exertion is fruitful.

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. This, too, is how striving is fruitful, how exertion is fruitful.

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it is actually present, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' This, too, is how striving is fruitful, how exertion is fruitful.

"Such is the teaching of the Tathagata. And, such being the teaching of the Tathagata, ten legitimate deductions can be drawn that give grounds for praising him.

(1) "If beings experience pleasure & pain based on what was done in the past, then obviously the Tathagata has done good things in the past, which is why he now feels such pleasure free from fermentation.

(2) "If beings experience pleasure & pain based on the creative act of a supreme god, then obviously the Tathagata has been created by an excellent supreme god, which is why he now feels such pleasure free from fermentation.

(3) "If beings experience pleasure & pain based on sheer luck, then obviously the Tathagata has admirable luck, which is why he now feels such pleasure free from fermentation.

(4) "If beings experience pleasure & pain based on birth, then obviously the Tathagata has had an admirable birth, which is why he now feels such pleasure free from fermentation.

(5) "If beings experience pleasure & pain based efforts in the here-&-now, then obviously the Tathagata has admirable efforts in the here-&-now, which is why he now feels such pleasure free from fermentation.

(6) "If beings experience pleasure & pain based on what was done in the past, the Tathagata deserves praise. Even if not, he still deserves praise.

(7) "If beings experience pleasure & pain based on the creative act of a supreme god Tathagata deserves praise. Even if not, he still deserves praise.

(8) "If beings experience pleasure & pain based on sheer luck, the Tathagata deserves praise. Even if not, he still deserves praise.

(9) "If beings experience pleasure & pain based on birth, Tathagata deserves praise. Even if not, he still deserves praise.

(10) "If beings experience pleasure & pain based efforts in the here-&-now, the Tathagata deserves praise. Even if not, he still deserves praise.

"Such is the teaching of the Tathagata. And, such being the teaching of the Tathagata, these ten legitimate deductions can be drawn that give grounds for praising him."

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.