Majjhima Nikāya 13

Translators: sujato

Middle Discourses 13

Mahādukkhakkhandhasutta

The Longer Discourse on the Mass of Suffering

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
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 several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.

Atha kho tesaṁ bhikkhūnaṁ etadahosi:
Then it occurred to them,

“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ,
“It’s too early to wander for alms in Sāvatthī.

yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we visit the monastery of the wanderers of other religions?”

Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu;
Then they went to the monastery of 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:
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;
“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 ascetic Gotama advocates the complete understanding of forms, and so do we.

samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema;
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 difference between the ascetic Gotama’s teaching and instruction and ours?”

yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?

Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu;
Those mendicants neither approved nor dismissed that statement of the wanderers of other religions.

anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu:
They got up from their seat, thinking,

“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti.
“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:
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:
“Mendicants, when wanderers of other religions say this, you should say to them:

‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
‘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’s the gratification, the drawback, and the escape when it comes to forms?

Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?
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.
Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated.

Taṁ kissa hetu?
Why is that?

Yathā taṁ, bhikkhave, avisayasmiṁ.
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.
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 for the Realized One or his disciple or someone who has heard it from them.

Ko ca, bhikkhave, kāmānaṁ assādo?
And what is the gratification of sensual pleasures?

Pañcime, bhikkhave, kāmaguṇā.
There are these five kinds of sensual stimulation.

Katame pañca?
What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …pe…
Sounds known by the ear …

ghānaviññeyyā gandhā …
Smells known by the nose …

jivhāviññeyyā rasā …
Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.

ime kho, bhikkhave, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.

Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo.
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?
And what is the drawback of sensual pleasures?

Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—
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—
arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions.

sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;
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.
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.
That gentleman might try hard, strive, and make an effort, but fail to earn any money.

So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:
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.
‘Oh, my hard work is wasted. My efforts are fruitless!’

Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
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.
That gentleman might try hard, strive, and make an effort, and succeed in earning money.

So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti:
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 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 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:
They sorrow and wail and lament, beating their breast and falling into confusion:

‘yampi me ahosi tampi no natthī’ti.
‘What once was mine is gone.’

Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
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.
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.
Once they’ve started quarreling, arguing, and disputing, they attack each other with fists, stones, rods, and swords,

Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
resulting in death and deadly pain.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
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.
There they are struck with arrows and spears, and their heads are chopped off,

Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
resulting in death and deadly pain.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
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.
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.
resulting in death and deadly pain.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.
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—
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.
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 dogs, being impaled alive, and being beheaded.

Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
These result in death and deadly pain.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.
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.
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.
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?
And what is the escape from sensual pleasures?

Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ.
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.
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.
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?
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 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, sir.”

Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
“The pleasure and happiness that arise from this beauty and prettiness

ayaṁ rūpānaṁ assādo.
is the gratification of forms.

Ko ca, bhikkhave, rūpānaṁ ādīnavo?
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.
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,
What do you think, mendicants?

yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has not that former beauty vanished and the drawback become clear?”

‘Evaṁ, bhante’.
“Yes, sir.”

Ayampi, bhikkhave, rūpānaṁ ādīnavo.
“This is the drawback of forms.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ.
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,
What do you think, mendicants?

yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has not that former beauty vanished and the drawback become clear?”

‘Evaṁ, bhante’.
“Yes, sir.”

Ayampi, bhikkhave, rūpānaṁ ādīnavo.
“This too is the drawback of forms.

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. And it had been dead for one, two, or three days, bloated, livid, and festering.

ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.

Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has not that former beauty vanished and the drawback become clear?”

‘Evaṁ, bhante’.
“Yes, sir.”

Ayampi, bhikkhave, rūpānaṁ ādīnavo.
“This too is the drawback of forms.

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. And it was being devoured by crows, hawks, vultures, herons, dogs, 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.

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—
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—
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.
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—
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.
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,
What do you think, mendicants?

yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has not that former beauty vanished and the drawback become clear?”

‘Evaṁ, bhante’.
“Yes, sir.”

Ayampi, bhikkhave, rūpānaṁ ādīnavo.
“This too is the drawback of forms.

Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ?
And what is the escape from forms?

Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ.
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.
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?
And what is the gratification of feelings?

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
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;
At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both;

abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
they feel only feelings that are not hurtful.

Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.
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…
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…
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;
fourth absorption. At that time a mendicant doesn’t intend to hurt themselves, hurt others, or hurt both;

abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
they feel only feelings that are not hurtful.

Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.
Freedom from being hurt is the ultimate gratification of feelings, I say.

Ko ca, bhikkhave, vedanānaṁ ādīnavo?
And what is the drawback of feelings?

Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.
That feelings are impermanent, suffering, and perishable: this is their drawback.

Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ?
And what is the escape from feelings?

Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ.
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.
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.
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 Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.

Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ.