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Majjhima Nikāya 14 The Sutta (14)Middle Discourses 14
Cūḷadukkhakkhandhasutta The Shorter Discourse on the Mass of Suffering
Evaṁ me sutaṁ— Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. On one occasion the Blessed One was living in the Sakyan country at Kapilavatthu in Nigrodha’s Park.At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: Then Mahānāma the Sakyan went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so he said:Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him,
“dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi: “Venerable Sir, I have long known the Dhamma taught by the Blessed One thus:“For a long time, sir, I have understood your teaching like this:
‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. “Greed is an imperfection of mind, hate is an imperfection of mind, delusion is an imperfection of mind.”‘Greed, hate, and delusion are corruptions of the mind.’
Evañcāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: Yet while I know the Dhamma as taught by the Blessed One thus,
‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti.
Atha ca pana me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti. at times ideas (dhammas) of greed invade my mind and remain, ideas of hate invade my mind and remain, ideas of delusion invade my mind and remain:Despite understanding this, sometimes my mind is occupied by thoughts of greed, hate, and delusion.
Tassa mayhaṁ, bhante, evaṁ hoti: I (have wondered), venerable sir,
‘kosu nāma me dhammo ajjhattaṁ appahīno yena me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhantī’”ti. what dhamma is still unabandoned by me in myself owing to which at times these ideas (dhammas) invade my mind and remain.’I wonder what qualities remain in me that I have such thoughts?”
“So eva kho te, mahānāma, dhammo ajjhattaṁ appahīno yena te ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti. ‘Mahānāma, there is still a dhamma unabandoned in you, owing to which at times ideas (dhamma) of greed … of hate … of delusion invade your mind and remain;“Mahānāma, there is a quality that remains in you that makes you have such thoughts.
So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. for were that dhamma already abandoned by you in yourself you would not be living the house life, you would not be enjoying sensual desires.For if you had given up that quality you would not still be living at home and enjoying sensual pleasures.
Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi. It is because there is still that dhamma unabandoned by you in yourself that you are living the house life and enjoying sensual desires.But because you haven’t given up that quality you are still living at home and enjoying sensual pleasures.
‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti— ‘If, though a Noble Disciple has clearly seen, as it actually is, with right understanding how sensual desires provide little gratification and much suffering and despair, and how great is the danger in them,Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ; then for as long as he still does not attain to the happiness and pleasure that are quite apart from sensual desires, apart from unprofitable dhammas, or to something more peaceful even than that,So, Mahānāma, even though a noble disciple has clearly seen this with right wisdom, as long as they do not achieve the rapture and bliss that are apart from sensual pleasures and unskillful qualities, or something even more peaceful than that,
atha kho so neva tāva anāvaṭṭī kāmesu hoti. he is still not averse to sensual desires.they can return to sensual pleasures.
Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ; ‘But when a noble disciple has clearly seen, as it actually is, with right understanding how sensual desires provide little gratification and much suffering and despair and how great is the danger in them, then when he attains to the happiness and pleasure that are quite apart from sensual desires, apart from unprofitable dhammas, or to something more peaceful even than that,But when they do achieve that rapture and bliss, or something more peaceful than that,
atha kho so anāvaṭṭī kāmesu hoti. he is no more unaverse to sensual desires.they do not return to sensual pleasures.
Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘Before my enlightenment, while I was still only an unenlightened Bodhisatta,Before my awakening—when I was still unawakened but intent on awakening—I too clearly saw with right wisdom that:
‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, when I too saw clearly as it actually is, with right understanding, how sensual desires provide little gratification and much suffering and despair, and how great is the danger in them,‘Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’
so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nājjhagamaṁ, aññaṁ vā tato santataraṁ; then for as long as I still did not attain to the happiness and pleasure that are quite apart from sensual desires, apart from unprofitable dhammas, or to something more peaceful even than that,But so long as I didn’t achieve the rapture and bliss that are apart from sensual pleasures and unskillful qualities, or something even more peaceful than that,
atha khvāhaṁ neva tāva anāvaṭṭī kāmesu paccaññāsiṁ. I recognized that I was still not averse to sensual desires.I didn’t announce that I would not return to sensual pleasures.
Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ; ‘But when I clearly saw, as it actually is, with right understanding, how sensual desires provide little gratification and much suffering and despair, and how great is the danger in them, then when I attained to the happiness and pleasure that are quite apart from sensual desire, apart from unprofitable dhammas, or to something more peaceful even than that,But when I did achieve that rapture and bliss, or something more peaceful than that,
athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ. I recognized that I was no more unaverse to sensual desires.I announced that I would not return to sensual pleasures.
Ko ca, mahānāma, kāmānaṁ assādo? (i) ‘And what is the gratification in the case of sensual desires?And what is the gratification of sensual pleasures?
Pañcime, mahānāma, kāmaguṇā. Mahānāma, 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 desire, and provocative of lust. Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
ime kho, mahānāma, pañca kāmaguṇā. These are the five cords of sensual desire. These are the five kinds of sensual stimulation.
Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—‘Now the pleasure and joy that arise dependent on those five cords of sensual desire The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.
ayaṁ kāmānaṁ assādo. are the gratification in the case of sensual desires.
Ko ca, mahānāma, kāmānaṁ ādīnavo? (ii) ‘And what is the danger in the case of sensual desires? And what is the drawback of sensual pleasures?
Idha, mahānāma, 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, mahānāma, 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, mahānāma, 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 ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. he sorrows, grieves and laments, beating his breast he weeps till he is distraught, (crying:) “My work is vain, my work is fruitless!” If this happens, they sorrow and wail and lament, beating their breast and falling into confusion, saying: ‘Oh, my hard work is wasted. My efforts are fruitless!’
Ayampi, mahānāma, 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.
Tassa ce, mahānāma, 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 vā 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, mahānāma, 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, mahānāma, 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, mahānāma, 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, mahānāma, 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, mahānāma, 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, mahānāma, 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. wherby they incur death or deadly suffering.resulting in death and deadly pain.
Ayampi, mahānāma, 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, mahānāma, 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, mahānāma, 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, mahānāma, 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, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. Now this danger in the case of sensual desires, this mass of suffering in lives to come, has sensual desires for its reason, sensual desires for its source, sensual desires for its course, 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.
Ekamidāhaṁ, mahānāma, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. ‘Now, Mahānāma, on one occasion I was living at Rājagaha on the Vulture Peak Rock.Mahānāma, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṁ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. On that occasion a number of Niganthas (Jains) living on the Black Rock on the slopes of the Anchorets’ Gullet (Isigili) were practising continuous standing, rejecting seats, and experiencing painful, racking, piercing feelings due to striving.Now at that time several Jain ascetics on the slopes of Isigili at the Black Rock were constantly standing, turning down seats. And they felt painful, sharp, severe, acute feelings due to exertion.
Atha khvāhaṁ, mahānāma, sāyanhasamayaṁ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṁ; upasaṅkamitvā te nigaṇṭhe etadavocaṁ: ‘Then when it was evening, I rose from meditation, and went to the Niganthas there. I asked them:Then in the late afternoon, I came out of retreat and went to the Black Rock to visit those Jain ascetics. I said to them,
‘kiṁ nu tumhe, āvuso nigaṇṭhā, ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? “Friends, why do you practise continuous standing, rejecting seats, and experiencing painful, racking, piercing feelings due to striving?”‘Reverends, why are you constantly standing, turning down seats, so that you suffer painful, sharp, severe, acute feelings due to exertion?’
Evaṁ vutte, mahānāma, te nigaṇṭhā maṁ etadavocuṁ: ‘When this was said, they replied:When I said this, those Jain ascetics said to me,
‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: “Friend, the Nigantha Nātaputta, the Omniscient All-seer, claims to have complete knowledge and vision thus:‘Reverend, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus:
“carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti. ‘Whether I am walking or standing or sleeping or waking, my knowledge and vision are continuously, unceasingly maintained.’“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”
So evamāha: He says thus:He says,
“atthi kho vo, nigaṇṭhā, pubbe pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha; ‘Niganthas, you have done evil kammas in the past; exhaust them with piercing mortification.“O Jain ascetics, you have done bad deeds in a past life. Wear them away with these severe and grueling austerities.
yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpassa kammassa akaraṇaṁ; And when you are here and now restrained in body, speech and mind, that is doing no evil kammas for the future.And when in the present you are restrained in body, speech, and mind, you’re not doing any bad deeds for the future.
iti purāṇānaṁ kammānaṁ tapasā byantibhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; So by annihilating with penance past evil kammas, and by doing no fresh evil knmmas, there will be no consequence in the future.So, due to eliminating past deeds by fervent mortification, and not doing any new deeds, there’s nothing to come up in the future.
āyatiṁ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. With no consequence in the future there is exhaustion of kammas. With exhaustion of kammas there is exhaustion of suffering. With exhaustion of suffering there is exhaustion of feeling. With the exhaustion of feeling all suffering will be used up.’With no future consequence, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.”
Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti. This is our preference and to our liking, and we are satisfied with it.”We endorse and accept this, and we are satisfied with it.’
Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ: ‘When this was said, I told them:When they said this, I said to them,
‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—“But, friends, do you know‘But reverends, do you know
ahuvamheva mayaṁ pubbe na nāhuvamhā’ti? that you were (existed) in the past, and that it is not that your were (existed) not? ” ’for sure that you existed in the past, and it is not the case that you did not exist?’
‘No hidaṁ, āvuso’. ‘ “No, friend.” ’‘No we don’t, reverend.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘ “But, friends, do you know‘But reverends, do you know
akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhā’ti? that you did evil kammas in that past and did not abstain from them? ” ’for sure that you did bad deeds in the past?’
‘No hidaṁ, āvuso’. ‘ “No, friend.” ’‘No we don’t, reverend.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But reverends, do you know
evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? that you did bad deeds of this type or that?’
‘No hidaṁ, āvuso’. ‘No we don’t, reverend.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—“ ‘But, friends, do you know‘But reverends, do you know
ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? that so much suffering has already been used up or that so much suffering has still to be used up or that when so much suffering has been used up all suffering will have been used up?’ “that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’
‘No hidaṁ, āvuso’. “ ‘No, friend.’ “‘No we don’t, reverend.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—“ ‘But, friends, do you know‘But reverends, do you know
diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? what the abandoning of unprofitable dhammas is and the cultivation of profitable dhammas here and now?’ “about giving up unskillful qualities in this very life and embracing skillful qualities?’
‘No hidaṁ, āvuso’. “ ‘No, friend.’ “‘No we don’t, reverend.’
‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—“ ‘So, friends, it seems that you do not know‘So it seems that you don’t know any of these things.
ahuvamheva mayaṁ pubbe na nāhuvamhāti, na jānātha—that you were in the past and that it is not that you were not;
akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhāti, na jānātha—or that you did evil kammas in the past and did not abstain from them;
evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—or that you did such and such evil kammas;
ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti. or that so much suffering has already been used up; or that when so much suffering has been used up, all suffering will have been used up;
Na jānātha—
diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ. or what the abandoning of unprofitable dhammas is and the cultivation of profitable dhammas here and now.
Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? That being so, those who are murderers, bloody-handed evil-doers in the world go into homelessness as Niganthas when they are reborn among human beings?’ “That being so, when those in the world who are violent and bloody-handed and of cruel livelihood are reborn among humans they go forth as Jain ascetics.’
‘Na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; “ ‘Friend Gotama, pleasure is not to be gained through pleasure; pleasure is to be gained through pain.‘Reverend Gotama, pleasure is not gained through pleasure; pleasure is gained through pain.
sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti. For were pleasure to be gained through pleasure, then Seniya Bimbisāra king of Madagha would gain pleasure, since he abides in greater pleasure than the venerable Gotama does.’ “For if pleasure were to be gained through pleasure, King Seniya Bimbisāra of Magadha would gain pleasure, since he lives in greater pleasure than Venerable Gotama.’
‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā: “ ‘Surely the venerable Niganthas have uttered those words rashly and without reflection.‘Clearly the venerables have spoken rashly, without reflection.
“na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ;
sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā”ti.
Api ca ahameva tattha paṭipucchitabbo: Rather it is I who ought to be asked:Rather, I’m the one who should be asked about
“ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? ‘Who abides in greater pleasure, Seniya Bimbisāra king of Magadha, or the venerable Gotama?’ ‘ “who lives in greater pleasure, King Bimbisāra or Venerable Gotama?’
Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; “ ‘Surely, friend Gotama, we uttered those words rashly and without reflection.‘Clearly we spoke rashly and without reflection.
sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti.
Api ca tiṭṭhatetaṁ, idānipi mayaṁ āyasmantaṁ gotamaṁ pucchāma: But let that be. Now we ask the venerable Gotama:But let that be. Now we ask Venerable Gotama:
“ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? ‘Who abides in greater pleasure, Seniya Bimbisāra of Magadha, or the venerable Gotama?’ ‘ ““Who lives in greater pleasure, King Bimbisāra or Venerable Gotama?”’
Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṁ byākareyyātha. “ ‘Then, friends, I shall ask you a question in return. Answer it as you like.‘Well then, reverends, I’ll ask you about this in return, and you can answer as you like.
Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, How do you conceive this, friends,What do you think, reverends?
aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti? can Seniya Bimbisāra king of Magadha abide without moving this body or uttering a word for seven days experiencing unremitting pleasure?’ “Is King Bimbisāra capable of experiencing absolute happiness for seven days and nights without moving his body or speaking?’
‘No hidaṁ, āvuso’. “ ‘No, friend.’ “‘No he is not, reverend.’
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, “‘How do you conceive this, friends,‘What do you think, reverends?
aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni …pe… can Seniya Bimbisāra … without moving his body … six days …Is King Bimbisāra capable of experiencing absolute happiness for six days …
pañca rattindivāni … five …five days …
cattāri rattindivāni … four …four days …
tīṇi rattindivāni … three …three days …
dve rattindivāni … two …two days …
ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharitun’ti? one day experiencing unremitting pleasure?’ ”one day?’
‘No hidaṁ, āvuso’. “ ‘No, friend.’ ”‘No he is not, reverend.’
‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ. “ ‘Friends, I can abide without moving my body or uttering a word for one day …‘But I am capable of experiencing absolute happiness for one day and night without moving my body or speaking.
Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni … two …I am capable of experiencing perfect happiness for two days …
tīṇi rattindivāni … three …three days …
cattāri rattindivāni … four …four days …
pañca rattindivāni … five …five days …
cha rattindivāni … six …six days …
satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharituṁ. seven days experiencing unremitting pleasure.seven days.
Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṁ vā’ti? “ ‘How do you conceive this, friends, that being so, who dwells in greater pleasure, Seniya Bimbisāra king of Magadha, or I?’ ”What do you think, reverends? This being so, who lives in greater pleasure, King Bimbisāra or I?’
‘Evaṁ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti. “ ‘That being so, the venerable Gotama abides is greater pleasure than Seniya Bimbisāra king of Magadha does.’ ”‘This being so, Venerable Gotama lives in greater pleasure than King Bimbisāra.’”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamano mahānāmo sakko bhagavato bhāsitaṁ abhinandīti. Mahānāma the Sakyan was satisfied, and he delighted in the Blessed One’s words.Satisfied, Mahānāma the Sakyan approved what the Buddha said.
Cūḷadukkhakkhandhasuttaṁ niṭṭhitaṁ catutthaṁ.