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Majjhima Nikāya 13 Middle Discourses 13
Mahādukkhakkhandhasutta The Longer Discourse on the Mass of Suffering
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Then, it being morning, a number of bhikkhus dressed, and taking their bowls and (outer) robes, they went into Sāvatthi for alms.Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Atha kho tesaṁ bhikkhūnaṁ etadahosi: Then they thought:Then it occurred to them,
“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, ‘It is still too early to wander for alms in Sāvatthi;“It’s too early to wander for alms in Sāvatthī.
yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti. suppose we went to the Other Sectarian Wanderers’ Park? ’Why don’t we visit the monastery for the wanderers of other religions?”
Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu; So they went to the Other Sectarian Wanderers’ Park, and they exchanged greetings with the Other Sectarian Wanderers,Then they went to the monastery for the wanderers of other religions and exchanged greetings with the wanderers there.
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ: and when the courteous and amiable talk was finished, they sat down at one side. When they had done so, the Wanderers said to them:When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema; ‘Friends, the Monk Gotama makes known full-knowledge of sensual desires, and so too do we;“Reverends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we.
samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema; the Monk Gotama makes known full-knowledge of form, and so too do we;The ascetic Gotama advocates the complete understanding of forms, and so do we.
samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema; the Monk Gotama makes known full-knowledge of feelings, and so too do we.The ascetic Gotama advocates the complete understanding of feelings, and so do we.
idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā—What then is the distinction here, what is the variance, what is the difference between the Monk Gotama’s teaching of the Dhamma and ours,What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti? between his message and ours? ’
Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu; Then without agreeing or disagreeing with these words,Those mendicants neither approved nor rejected that statement of the wanderers of other religions.
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: the bhikkhus got up from their seats and went away,They rose from their seats, thinking,
“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti. (thinking:) ‘We shall come to know the meaning of these words in the Blessed One’s presence.’“We will learn the meaning of this statement from the Buddha himself.”
Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: When they had wandered for alms in Sāvatthi and had returned from their alms-round after the meal, they went to the Blessed One, and after paying homage to him, they sat down at one side. When they had done so, they told him what had taken place.Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:
“idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisimha.
Tesaṁ no, bhante, amhākaṁ etadahosi:
‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ,
yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti.
Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha;
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ:
‘samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema.
Samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema.
Samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema.
Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti.
Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha, nappaṭikkosimha;
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha:
‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘Bhikkhus, wanderers of other sects who say thus should be questioned thus: “Mendicants, when wanderers of other religions say this, you should say to them:
‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? “But, friends, what is the gratification, what is the danger, and what is the escape, in the case of sensual desire? ‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures?
Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? What is the gratification, what is the danger, and what is the escape, in the case of form? What’s the gratification, the drawback, and the escape when it comes to forms?
Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? What is the gratification, what is the danger, and what is the escape, in the case of feelings?” What’s the gratification, the drawback, and the escape when it comes to feelings?’
Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Being questioned thus wanderers of other sects will fail to account for the matter, and what is more, they will get into difficulties. Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated.
Taṁ kissa hetu? Why is that? Why is that?
Yathā taṁ, bhikkhave, avisayasmiṁ. Because it is not their province. Because they’re out of their element.
Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā. Bhikkhus, I see no one in the world with its gods, its Māras and Divinities, in this generation with its monks and divines, with its kings and its men, who could satisfy the mind a reply to these questions, unless it were a Tathāgata or a Tathāgata’s disciple, or else one who has learnt it from that (source). I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.
Ko ca, bhikkhave, kāmānaṁ assādo? (i) ‘And what is gratification in the case of sensual desires? And what is the gratification of sensual pleasures?
Pañcime, bhikkhave, kāmaguṇā. ‘Bhikkhus, there are these five cords of sensual desires. There are these five kinds of sensual stimulation.
Katame pañca? What are the five? What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Forms cognizable through the eye that are wished for, desired, agreeable and likable, connected with sensual desire, and provocative, of lust. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …pe… Sounds cognizable through the ear … Sounds known by the ear …
ghānaviññeyyā gandhā … Odours cognizable through the nose … Smells known by the nose …
jivhāviññeyyā rasā … Flavours cognizable through the tongue … Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—Tangibles cognizable through the body that are wished for, desired, agreeable and likable, connected with sensual desires, and provocative of lust. Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, bhikkhave, pañca kāmaguṇā. These are the five cords of sensual desire. These are the five kinds of sensual stimulation.
Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo. ‘Now the pleasure and joy that arise dependent on those five cords of sensual desire are the gratification in the case of sensual desires. The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.
Ko ca, bhikkhave, kāmānaṁ ādīnavo? (ii) ‘And what is the danger in the case of sensual desires? And what is the drawback of sensual pleasures?
Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—‘Here, bhikkhus, on account of the calling by which a clansman makes a living, It’s when a gentleman earns a living by means such as
yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—whether checking or accounting or calculating or ploughing or trading or cattle farming or archery or as a king’s man, or whatever the calling may be, arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions.
sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; he has to face cold, he has to face heat, he is harassed by mosquitoes and flies, wind and sun and creeping things, risking death by hunger and thirst. But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst.
ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. ‘Now this danger in the case of sensual desires, (this) mass of suffering visible here and now, has sensual desires for its reason, sensual desires for its source, sensual desires for its cause, the reason being simply sensual desires. This is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. ‘If no property comes to the clansman while he works and strives and makes efforts thus, That gentleman might try hard, strive, and make an effort, but fail to accrue riches.
So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: he sorrows, grieves and laments, beating his breast he weeps till he is distraught, If this happens, they sorrow and wail and lament, beating their breast and falling into confusion, saying:
‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. (crying:) “My work is vain, my work is fruitless!”’ ‘Oh, my hard work is wasted. My efforts are fruitless!’
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. ‘Now this danger too in the case of sensual deisres … the reason being simply sensual desires. This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. ‘If property comes to the clansman while he works and strives and makes efforts thus,That gentleman might try hard, strive, and make an effort, and succeed in accruing riches.
So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: he experiences pain and grief in protecting it:But they experience pain and sadness when they try to protect it, thinking:
‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti. “How shall neither kings nor thieves make off with my property nor fire burn it nor water sweep it away nor hateful heirs make off with it?”‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’
Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. And as he guards and protects his property, kings or thieves make off with it or fire burns it or water sweeps it away or hateful heirs make off with it.And even though they protect it and ward it, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it.
So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: And he sorrows, grieves and laments, beating his breast he weeps till he is distraught, (crying):They sorrow and wail and lament, beating their breast and falling into confusion:
‘yampi me ahosi tampi no natthī’ti. “What I had I have no more.”‘What once was mine is gone.’
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. ‘Now this danger too in the case of sensual desires … the reason being simply sensual desires.This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. ‘Again, with sensual desires for the reason, sensual desires for the source, sensual desires for the cause, the reason being simply sensual desires, kings quarrel with kings, warrior-nobles with warrior-nobles, divines with divines, householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, brother with sister, friend with friend.Furthermore, for the sake of sensual pleasures kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders. A mother fights with her child, child with mother, father with child, and child with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend.
Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. And here in their quarrels, brawls and disputes they attack each other with fists or with clods or with sticks or with knives,Once they’ve started quarreling, arguing, and disputing, they attack each other with fists, stones, rods, and swords,
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. whereby they incur death or deadly suffering.resulting in death and deadly pain.
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. ‘Now this danger too in the case of sensual desires … the reason being simply sensual desires.This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. ‘Again, with sensual desires for the reason … (men) take swords and shields and buckle on bows and quivers, and they charge into battle massed in double array with arrows and spears flying and swords flashing;Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing.
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. and there they are wounded by arrows and spears, and their heads are cut off by swords,There they are struck with arrows and spears, and their heads are chopped off,
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. whereby they incur death or deadly suffering.resulting in death and deadly pain.
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. ‘Now this danger too in the case of sensual desires … the reason is simply sensual desires.This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. ‘Again, with sensual desires for the reason … (men) take swords, and shields and buckle on bows and quivers, and they charge slippery bastions, with arrows and spears flying, and swords flashing;Furthermore, for the sake of sensual pleasures they don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing.
Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. and there they are wounded by arrows and spears and splashed with boiling liquids and crushed under heavy weights, and their heads are cut off by swords,There they are struck with arrows and spears, splashed with dung, crushed by a superior force, and their heads are chopped off,
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. whereby they incur death or deadly suffering.resulting in death and deadly pain.
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. ‘Now this danger too in the case of sensual desires … the reason is simply sensual desires.This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. ‘Again, with sensual desires for the reason … (men) break in and steal, turn bandit, rob highways, seduce others’ wives;Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery.
Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—so that when they are caught, kings have many kinds of torture inflicted on them.The rulers would arrest them and subject them to various punishments—
kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. They have them flogged with whips, beaten with canes, beaten with clubs, they have their hands cut off, their feet cut off, their hands and feet cut off, their ears cut off, their noses cut off, their ears and noses cut off, they have them subjected to the “porridge-pot”, to the “polished-shell shave”, to the “eclipse’s mouth”, to the “fiery wreath”, to the “fiery hand”, to the “blades of grass”, to the “bark dress”, to the “antelope”, to the “meat-hooks”, to the “coins”, to the “lye-pickling”, to the “pivotting-pin”, to the “rolled-up palliasse”, and they have them splashed with boiling oil, and they have them thrown to dogs to devour, and they have them impaled alive on stakes, and they have their heads cut off with swords—whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded.
Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. whereby they incur death or deadly suffering.These result in death and deadly pain.
Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. ‘Now this danger too in the case of sensual desires … the reason is simply sensual desires.This too is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. ‘Again, with sensual desires for the reason, sensual desires for the source, sensual desires for the cause, the reason being simply sensual desires, (men) indulge in misconduct of body, speech and mind:Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind.
Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. on the dissolution of the body, after death, they reappear in states of deprivation, in an unhappy destination, in perdition, even in hell.When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. ‘Now this danger too in the case of sensual desires, this mass of suffering in life to come, has sensual desires for its reason, sensual desires for its source, sensual desires for its cause, the reason being simply sensual desires.This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.
Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ? (iii) ‘And what is escape in the case of sensual desires?And what is the escape from sensual pleasures?
Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ. It is the removal of lustful desire, the abandonment of lustful desire, for sensual pleasures. ‘This is the escape in the case of sensual desires.Removing and giving up desire and greed for sensual pleasures: this is the escape from sensual pleasures.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā kāme parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṁ ṭhānaṁ vijjati. ‘That those monks and divines who do not understand, as it actually is, the gratification as gratification, the danger as danger and the escape as escape, in the case of sensual desires, can either themselves fully know sensual desires or instruct so that another can fully know sensual desires—that is not possible.There are ascetics and brahmins who don’t truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṁ vijjati. ‘That those monks and divines who understand, as it actually is, the gratification as gratification, the danger as danger and the escape as escape, in the case of sensual desires, can either themselves fully know sensual desires or instruct so that another can fully know sensual desires—that is possible.There are ascetics and brahmins who do truly understand sensual pleasures’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sensual pleasures themselves, or to instruct another so that, practicing accordingly, they will completely understand sensual pleasures.
Ko ca, bhikkhave, rūpānaṁ assādo? (i) ‘And what is the gratification in the case of form?And what is the gratification of forms?
Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṁ samaye subhā vaṇṇanibhāti? ‘Suppose there were a girl of warrior-noble caste or divine caste or householder stock, in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair: is her beauty and loveliness then at its height?’Suppose there was a girl of the brahmins, aristocrats, or householders in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is she not at the height of her beauty and prettiness?”
‘Evaṁ, bhante’. ‘Yes, venerable sir.’“Yes, sir.”
Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—‘Now the pleasure and joy that arise in dependence on that beauty and loveliness are “The pleasure and happiness that arise from this beauty and prettiness
ayaṁ rūpānaṁ assādo. the gratification in the case of form.is the gratification of forms.
Ko ca, bhikkhave, rūpānaṁ ādīnavo? (ii) ‘And what is the danger in the case of form?And what is the drawback of forms?
Idha, bhikkhave, tameva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ, vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattaṁ. ‘Later on one might see that same woman here at eighty, ninety or a hundred years, aged, as crooked as a roof, doubled up, tottering with the aid of sticks, frail, her youth gone, her teeth broken, grey-haired, scanty-haired, bald, wrinkled, with limbs all blotchy: Suppose that some time later you were to see that same sister—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy.
Taṁ kiṁ maññatha, bhikkhave, how do you conceive this, bhikkhus, What do you think, mendicants?
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? has her former beauty and loveliness vanished and the danger become evident ?’Has not that former beauty vanished and the drawback become clear?”
‘Evaṁ, bhante’. ‘Yes, venerable sir.’“Yes, sir.”
Ayampi, bhikkhave, rūpānaṁ ādīnavo. ‘Bhikkhus, this is the danger in the case of form.“This is the drawback of forms.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ. ‘Again, one might see that same woman afflicted, suffering and gravely ill, lying fouled in her own excrement and urine, lifted up by some and set down by others. Furthermore, suppose that you were to see that same sister sick, suffering, gravely ill, collapsed in her own urine and feces, being picked up by some and put down by others.
Taṁ kiṁ maññatha, bhikkhave, How do you conceive this, bhikkhus, What do you think, mendicants?
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? has the former beauty and loveliness vanished and the danger become evident ?’Has not that former beauty vanished and the drawback become clear?”
‘Evaṁ, bhante’. ‘Yes, venerable sir.’“Yes, sir.”
Ayampi, bhikkhave, rūpānaṁ ādīnavo. ‘Bhikkhus, this too is the danger in the case of form.“This too is the drawback of forms.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—‘Again, one might see that same woman as a corpse thrown on the charnel ground, Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.
ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. one-day dead, two-days dead, three-days dead, bloated, livid and oozing with matter.
Taṁ kiṁ maññatha, bhikkhave, How do you conceive this, bhikkhus, What do you think, mendicants?
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? has the former beauty and loveliness vanished and the danger become evident?’Has not that former beauty vanished and the drawback become clear?”
‘Evaṁ, bhante’. ‘Yes, venerable sir.’“Yes, sir.”
Ayampi, bhikkhave, rūpānaṁ ādīnavo. ‘Bhikkhus, this too is the danger in the case of form.“This too is the drawback of forms.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—‘Again, one might see that same woman as a corpse thrown on a charnel ground, Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it was being devoured by crows, hawks, vultures, herons, hounds, tigers, leopards, jackals, and many kinds of little creatures …
kākehi vā khajjamānaṁ, kulalehi vā khajjamānaṁ, gijjhehi vā khajjamānaṁ, kaṅkehi vā khajjamānaṁ, sunakhehi vā khajjamānaṁ, byagghehi vā khajjamānaṁ, dīpīhi vā khajjamānaṁ, siṅgālehi vā khajjamānaṁ, vividhehi vā pāṇakajātehi khajjamānaṁ. devoured by crows, kites, vultures, dogs, jackals and various kinds of worms.
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? How do you conceive this … ?
‘Evaṁ, bhante’.
Ayampi, bhikkhave, rūpānaṁ ādīnavo. … the danger in the case of form.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground.
aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—‘… a skeleton with flesh and blood held together by sinews … ‘… a fleshless skeleton smeared with blood and held together by sinews … ‘… a skeleton without flesh or blood held together by sinews … ‘… bones without sinews, scattered in all directions, And it had been reduced to a skeleton with flesh and blood, held together by sinews … A skeleton rid of flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews …
aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ, aññena gopphakaṭṭhikaṁ, aññena jaṅghaṭṭhikaṁ, aññena ūruṭṭhikaṁ, aññena kaṭiṭṭhikaṁ, aññena phāsukaṭṭhikaṁ, aññena piṭṭhiṭṭhikaṁ, aññena khandhaṭṭhikaṁ, aññena gīvaṭṭhikaṁ, aññena hanukaṭṭhikaṁ, aññena dantaṭṭhikaṁ, aññena sīsakaṭāhaṁ. here a hand-bone there a foot-bone, there a shin-bone, there a thigh-bone, there a hip-bone, there the back-bone, there the skull …Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
‘Evaṁ, bhante’.
Ayampi, bhikkhave, rūpānaṁ ādīnavo.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—Again, one might see that same woman as a corpse thrown on a charnel ground: Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground.
aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. bones bleached white, the colour of shells … bones heaped up, more than a year old … bones rotted and crumbled to dust. And it had been reduced to white bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder.
Taṁ kiṁ maññatha, bhikkhave, How do you conceive this, bhikkhus, What do you think, mendicants?
yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? has the former beauty and loveliness vanished and the danger become evident?’Has not that former beauty vanished and the drawback become clear?”
‘Evaṁ, bhante’. ‘Yes, venerable sir.’“Yes, sir.”
Ayampi, bhikkhave, rūpānaṁ ādīnavo. ‘Bhikkhus, this too is the danger in the case of form.’“This too is the drawback of forms.
Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ? (iii) ‘And what is escape in the case of form? And what is the escape from forms?
Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ. It is the removal of lustful desire, the abandonment of lustful desire, for form.’ ‘This is the escape in the case of form.’Removing and giving up desire and greed for forms: this is the escape from forms.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā rūpe parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṁ ṭhānaṁ vijjati. ‘That those monks and divines who do not understand, as it actually is, the gratification as gratification, the danger as danger and the escape as escape, in the case of form, can either themselves fully know or instruct so that another can fully know form—that is not possible.’There are ascetics and brahmins who don’t truly understand forms’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṁ vijjati. There are ascetics and brahmins who do truly understand forms’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms.
Ko ca, bhikkhave, vedanānaṁ assādo? (i) ‘And what is the gratification in the case of feelings? And what is the gratification of feelings?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. ‘Here, bhikkhus, quite secluded from sensual desires, secluded from unprofitable dhammas, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Yasmiṁ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; ‘On such an occasion he does not choose for his own affliction, or for another’s affliction, or for the affliction of both. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both;
abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. On that occasion he feels only feeling that is free from affliction. they feel only feelings that are not hurtful.
Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. Gratification in the case of feeling in its highest aspect is freedom from affliction, I say. Freedom from being hurt is the ultimate gratification of feelings, I say.
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… ‘Again, with the stilling of initial and sustained application, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without initial application and sustained application, with happiness and pleasure born of concentration. ‘On such an occasion … freedom from affliction, I say. Furthermore, a mendicant enters and remains in the second absorption …
yasmiṁ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati …pe… ‘With the fading as well of happiness a bhikkhu abides in equanimity, mindful and fully aware, feeling pleasure with his body he enters upon and abides in the third jhāna, on account of which Noble Ones announce: “He has a pleasant abiding who has equanimity and is mindful.”’ ‘On such an occasion … freedom from affliction, I say. third absorption …
yasmiṁ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; ‘With the abandoning of pleasure and pain and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity. ‘On such an occasion he does not choose for his own affliction, or for another’s affliction, or for the affliction of both. fourth absorption. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both;
abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. On that occasion he feels only feeling that is free from affliction. they feel only feelings that are not hurtful.
Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. Gratification in the case of feeling in its highest aspect is freedom from affliction, I say. Freedom from being hurt is the ultimate gratification of feelings, I say.
Ko ca, bhikkhave, vedanānaṁ ādīnavo? (ii) ‘And what is the danger in the case of feelings? And what is the drawback of feelings?
Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo. ‘Feelings are impermanent, painful, and inseparable from changefulness. ‘This is the danger in the case of feelings. That feelings are impermanent, suffering, and perishable: this is their drawback.
Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ? (iii) ‘And what is the escape in the case of feelings? And what is the escape from feelings?
Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ. ‘It is the remove of lustful desire, the abandonment of lustful desire, for feelings. ‘This is the escape in the case of feelings. Removing and giving up desire and greed for feelings: this is the escape from feelings.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati. ‘That those monks and divines who do not understand, as it actually is, the gratification as gratification, the danger as danger, and the escape as escape, in the case of feelings, can either themselves fully know feelings or instruct so that another can fully know feelings—that is not possible. There are ascetics and brahmins who don’t truly understand feelings’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—ṭhānametaṁ vijjatī”ti. ‘That these monks and divines who understand, as it actually is, the gratification as gratification, the danger as danger and the escape as escape, in the case of feelings, can either themselves fully know feelings or instruct so that another can fully know feelings—that is possible.’There are ascetics and brahmins who do truly understand feelings’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand feelings themselves, or to instruct another so that, practicing accordingly, they will completely understand feelings.”
Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ.