Pleasure and Discontentedness Not Only Caused by What Was Done in the Past

Again, Monks, I said to the Niganthas:

What do you think, friend Niganthas? When there is intense effort, intense striving, do you then feel painful, agonizing, piercing feelings due to intense effort? But when there is no intense effort, no intense striving, do you then not feel any painful, agonizing, piercing feelings due to intense effort?

‘When there is intense effort, friend Gotama, intense striving, then we feel painful, agonizing, piercing feelings due to intense effort; but when there is no intense effort, no intense striving, then we do not feel any painful, agonizing, piercing feelings due to intense effort.’

So it seems, friend Niganthas, that when there is intense effort…you feel painful, agonizing, piercing feelings due to intense effort: but when there is no intense effort...you do not feel any painful, agonizing, piercing feelings due to intense effort. That being so, it is not fitting for the Venerable Niganthas to declare: Whatever this person feels, whether pleasure or pain or neither pain-nor-pleasure, all that is caused by what was done in the past. So by obliterating them with Asceticism past actions and by doing no fresh actions, there will be no consequence in the future. With no consequence...all discontentedness will be exhausted.

If, friend Niganthas, when there was intense effort, intense striving, then painful, agonizing, piercing feelings due to intense effort were present, and when there was no intense effort, no intense striving, then painful, agonizing, piercing feelings due to intense effort were still present, that being so, it would be fitting for the Venerable Niganthas to declare: Whatever this person feels…all discontentedness will be exhausted.

But since, friend Niganthas, when there is intense effort, intense striving, then you feel painful, agonizing, piercing feelings due to intense effort, but when there is no intense effort, no intense striving, then you do not feel painful, agonizing, piercing feelings due to intense effort, you are therefore feeling only the painful, agonizing, piercing feelings of your self imposed effort, and it is through ignorance, unknowing, and delusion that you mistakenly hold: Whatever this person feels ... all discontentedness will be exhausted.

Speaking thus, Monks, I did not see any legitimate defense of their position by the Niganthas.

Again, Monks, I said to the Niganthas: What do you think, friend Niganthas? Is it possible that an action [whose result] is to be experienced here and now can, through effort and striving, become one [whose result] is to be experienced in the next life?

‘No, friend.’

But is it possible that an action [whose result] is to be experienced in the next life can, through effort and striving, become one [whose result] is to be experienced here and now?

‘No, friend.’

What do you think, friend Niganthas? Is it possible that an action [whose result] is to be experienced as pleasant can, through effort and striving become one [whose result] is to be experienced as painful?

‘No, friend.’

But is it possible that an action [whose result] is to be experienced as painful can, through effort and striving, become one [whose result] is to be experienced as pleasant?

‘No, friend.’

What do you think, friend Niganthas? Is it possible that an action [whose result] is to be experienced in a matured [personality] can, by effort and striving, become one [whose result] is to be experienced in an unmatured [personality]?

‘No, friend.’

But is it possible that an action [whose result] is to be experienced in an unmatured [personality] can, by effort and striving, become one [whose result] is to be experienced in a matured personality?

‘No, friend.’

What do you think, friend Niganthas? Is it possible that an action [whose result] is to be much experienced can, through effort and striving, become one [whose result] is to be little experienced?

‘No, friend.’

But is it possible that an action [whose result] is to be little experienced can, through effort and striving, become one [whose result] is to be much experienced?

‘No, friend.’

What do you think, friend Niganthas? Is it possible that an action [whose result] is to be experienced can, through effort and striving, become one [whose result] is not to be experienced?

‘No, friend.’

But is it possible that an action [whose result] is not to be experienced can, through effort and striving, become one [whose result] is to be experienced?

‘No, friend.’

So it seems, friend Niganthas, that it is impossible that an action [whose result] is to be experienced here and now can, through effort and striving, become one [whose result] is to be experienced in the next life, and impossible that an action [whose result] is to be experienced in the next life can, through effort and striving, become one [whose result] is to be experienced here and now; impossible that an action [whose result] is to be experienced as pleasant can, through effort and striving, become one [whose result] is to be experienced as painful, and impossible that an action [whose result] is to be experienced as painful can, through effort and striving, become one [whose result] is to be experienced as pleasant; impossible that an action [whose result] is to be experienced in a matured [personality] can, by effort and striving, become one [whose result] is to be experienced in an unmatured [personality], and impossible that an action [whose result] is to be experienced in an unmatured [personality] can, through effort and striving, become one [whose result] is to be experienced in a matured [personality]; impossible that an action [whose result] is to be much experienced can, through effort and striving, become one [whose result] is to be little experienced, and impossible that an action [whose result] is to be little experienced can through effort and striving, become one [whose result] is to be much experienced; impossible that an action [whose result] is to be experienced can, through effort and striving, become one [whose result] is not to be experienced, and impossible that an action [whose result] is not to be experienced can, through effort and striving, become one [whose result] is to be experienced. That being so, the Venerable Niganthas’ effort is fruitless, their striving is fruitless.

So speak the Niganthas, Monks. And because the Niganthas speak thus, these ten legitimate deductions from their assertions provide grounds for advising them.

Thus their effort is fruitless, their striving is fruitless.

And how is effort fruitful, Monks, how is striving fruitful?

Here, Monks, a Monk is not overwhelmed by discontentedness and does not overwhelm himself with discontentedness; and he does not give up the pleasure that accords with The Teachings, yet he is not obsessed with that pleasure.

He knows thus: When I strive with determination, this particular source of discontentedness fades away in me because of that determined striving; and when I look on with equanimity, this particular source of discontentedness fades away in me while I develop equanimity. He strives with determination in regard to that particular source of discontentedness which fades away in him because of that determined striving; and he develops equanimity in regard to that particular source of discontentedness which fades away in him while he is developing equanimity.

When he strives with determination, such and such a source of discontentedness fades away in him because of that determined striving; thus that discontentedness is exhausted in him. When he looks on with equanimity, such and such a source of discontentedness fades away in him while he develops equanimity; thus that discontentedness is exhausted in him.

Again, Monks, a Monk considers thus: While I live according to my pleasure, unwholesome states increase in me and wholesome states diminish; but when I exert myself in what is painful, unwholesome states diminish in me and wholesome states increase. What if I exert myself in what is painful? He exerts himself in what is painful. When he does so, unwholesome states diminish in him and wholesome states increase.

At a later time, he does not exert himself in what is painful. Why is that? The purpose for which that Monk exerted himself in what is painful has been achieved; that is why at a later time he does not exert himself in what is painful.

Thus too, Monks, the effort is fruitful, the striving is fruitful.

(Reference: MN 101)

In this Teaching from Gotama Buddha, he shares how discontentedness of mind is not caused by only what one has done in the past, therefore, exerting the body to “painful, agonizing, piercing feelings” will not eliminate discontentedness in the mind. For one to exert the body to such feelings is “fruitless, their striving is fruitless”.

The Buddha guides Students to focus on equanimity with determination and strive to eliminate discontentedness through diminishing unwholesome decisions and arising wholesome decisions.

Equanimity (Pāli: upekkhā) is mental calmness, composure, and evenness of temper, especially in a difficult situation; treating everyone impartially.