Majjhima Nikāya 14

Translators: sujato

Middle Discourses 14

Cūḷadukkhakkhandhasutta

The Shorter Discourse on the Mass of Suffering

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
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 up to the Buddha, bowed, sat down to one side, and said to him,

“dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi:
“For a long time, sir, I have understood your teaching like this:

‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti.
‘Greed, hate, and delusion are corruptions of the mind.’

Evañcāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi:

‘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.
Despite understanding this, sometimes my mind is occupied by thoughts of greed, hate, and delusion.

Tassa mayhaṁ, bhante, evaṁ hoti:

‘kosu nāma me dhammo ajjhattaṁ appahīno yena me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhantī’”ti.
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 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 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.
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—
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;
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.
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 they do achieve that rapture and bliss, or something more peaceful than that,

atha kho so anāvaṭṭī kāmesu hoti.
they do not return to sensual pleasures.

Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato,
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,
‘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;
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 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 did achieve that rapture and bliss, or something more peaceful than that,

athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ.
I announced that I would not return to sensual pleasures.

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

Pañcime, mahānāma, 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, mahānāma, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.

Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—
The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.

ayaṁ kāmānaṁ assādo.

Ko ca, mahānāma, kāmānaṁ ādīnavo?
And what is the drawback of sensual pleasures?

Idha, mahānāma, 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, mahānāma, 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, mahānāma, 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 ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.
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.
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.
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 vā 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.’

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.
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, mahānāma, 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, mahānāma, 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, mahānāma, 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, mahānāma, 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, mahānāma, 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.

Ekamidāhaṁ, mahānāma, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.
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.
Now at that time several Jain ascetics on the slopes of Isigili at the Black Rock were constantly standing, refusing seats. And they felt painful, sharp, severe, acute feelings due to overexertion.

Atha khvāhaṁ, mahānāma, sāyanhasamayaṁ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṁ; upasaṅkamitvā te nigaṇṭhe etadavocaṁ:
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?
‘Reverends, why are you constantly standing, refusing seats, so that you suffer painful, sharp, severe, acute feelings due to overexertion?’

Evaṁ vutte, mahānāma, te nigaṇṭhā maṁ etadavocuṁ:
When I said this, those Jain ascetics said to me,

‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:
‘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.
“Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”

So evamāha:
He says,

“atthi kho vo, nigaṇṭhā, pubbe pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha;
“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 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, 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 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.
We endorse and accept this, and we are satisfied with it.’

Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ:
When they said this, I said to them,

‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
‘But reverends, do you know

ahuvamheva mayaṁ pubbe na nāhuvamhā’ti?
for sure that you existed in the past, and it is not the case that you did not exist?’