MN · mn13
The Greater Mass of dukkha
0.1Majjhima Nikāya 13
The Middle Length Discourses 13
0.2Mahādukkhakkhandhasutta
The Greater Mass of dukkha
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
2.1Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu.
Then several bhikkhus, in the morning, having dressed and taken their bowls and robes, entered Sāvatthī for alms.
2.2Atha kho tesaṁ bhikkhūnaṁ etadahosi:
Then it occurred to those bhikkhus:
2.3“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ,
“It is still too early to wander for alms in Sāvatthī.
2.4yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we go to the park of the wanderers of other sects?”
2.5Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu;
Then those bhikkhus went to the park of the wanderers of other sects. Having gone there, they exchanged greetings with those wanderers of other sects.
2.6sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ:
After conducting a cordial and memorable conversation, they sat down to one side. When they were seated to one side, those wanderers of other sects said this to those bhikkhus:
3.1“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema;
“Friends, the ascetic Gotama declares the full understanding of sensual pleasures, and we too declare the full understanding of sensual pleasures.
3.2samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema;
Friends, the ascetic Gotama declares the full understanding of forms, and we too declare the full understanding of forms.
3.3samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema;
Friends, the ascetic Gotama declares the full understanding of vedanās, and we too declare the full understanding of vedanās.
3.4idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā—
So what distinction is there here, friends, what superiority, what difference between the ascetic Gotama and us—
3.5yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?
that is, between a teaching of dhamma [dhammadesanāya] and a teaching of dhamma [dhammadesanaṁ], or between an instruction and an instruction?”
4.1Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu;
Then those bhikkhus neither approved nor rejected what those wanderers of other sects had said.
4.2anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu:
Without approving and without rejecting it, they rose from their seats and departed, thinking:
4.3“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti.
“We will learn the meaning of this statement in the presence of the Bhagavā.”
5.1Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
Then those bhikkhus, after wandering for alms in Sāvatthī and returning from their almsround after the meal, went to the Bhagavā. Having gone to him, they paid homage to the Bhagavā and sat down to one side. Seated to one side, those bhikkhus said this to the Bhagavā:
5.2“idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisimha.
“Here, bhante, in the morning, having dressed and taken our bowls and robes, we entered Sāvatthī for alms.
5.3Tesaṁ no, bhante, amhākaṁ etadahosi:
Then it occurred to us, bhante:
5.4‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ,
‘It is still too early to wander for alms in Sāvatthī.
5.5yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti.
Why don’t we go to the park of the wanderers of other sects?’
5.6Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha;
Then, bhante, we went to the park of the wanderers of other sects. Having gone there, we exchanged greetings with those wanderers of other sects.
5.7sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ:
After conducting a cordial and memorable conversation, we sat down to one side. When we were seated to one side, bhante, those wanderers of other sects said this to us:
5.8‘samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema.
‘Friends, the ascetic Gotama declares the full understanding of sensual pleasures, and we too declare the full understanding of sensual pleasures.
5.9Samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema.
Friends, the ascetic Gotama declares the full understanding of forms, and we too declare the full understanding of forms.
5.10Samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema.
Friends, the ascetic Gotama declares the full understanding of vedanās, and we too declare the full understanding of vedanās.
5.11Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti.
So what distinction is there here, friends, what superiority, what difference between the ascetic Gotama and us—that is, between a teaching of dhamma [dhammadesanāya] and a teaching of dhamma [dhammadesanaṁ], or between an instruction and an instruction?’
5.12Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha, nappaṭikkosimha;
Then, bhante, we neither approved nor rejected what those wanderers of other sects had said.
5.13anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha:
Without approving and without rejecting it, we rose from our seats and departed, thinking:
5.14‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.
‘We will learn the meaning of this statement in the presence of the Bhagavā.’”
6.1“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“When wanderers of other sects speak like this, bhikkhus, they should be asked:
6.2‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
‘But friends, what is the gratification in sensual pleasures, what is the drawback, and what is the escape?
6.3Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
What is the gratification in forms, what is the drawback, and what is the escape?
6.4Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?
What is the gratification in vedanās, what is the drawback, and what is the escape?’
6.5Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti.
When asked in this way, bhikkhus, those wanderers of other sects would not be able to answer, and beyond that they would fall into vexation.
6.6Taṁ kissa hetu?
Why is that?
6.7Yathā taṁ, bhikkhave, avisayasmiṁ.
Because, bhikkhus, this is outside their domain.
6.8Nāhaṁ 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 do not see anyone in the world with its devatās, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind by answering these questions—other than the Tathāgata, or a disciple of the Tathāgata, or one who has heard it from them.
7.1Ko ca, bhikkhave, kāmānaṁ assādo?
And what, bhikkhus, is the gratification in sensual pleasures?
7.2Pañcime, bhikkhave, kāmaguṇā.
There are these five cords of sensual pleasure, bhikkhus.
7.3Katame pañca?
Which five?
7.4Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and enticing,
7.5sotaviññeyyā saddā …pe…
sounds cognizable by the ear …
7.6ghānaviññeyyā gandhā …
odors cognizable by the nose …
7.7jivhāviññeyyā rasā …
tastes cognizable by the tongue …
7.8kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
tangibles cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual pleasure, and enticing—
7.9ime kho, bhikkhave, pañca kāmaguṇā.
these, bhikkhus, are the five cords of sensual pleasure.
7.10Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo.
Whatever sukha and gladness arise dependent on these five cords of sensual pleasure—this is the gratification in sensual pleasures.
8.1Ko ca, bhikkhave, kāmānaṁ ādīnavo?
And what, bhikkhus, is the drawback in sensual pleasures?
8.2Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—
Here, bhikkhus, a man of family makes his living by some craft—
8.3yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—
whether by accounting, or by calculation, or by reckoning, or by farming, or by trade, or by cattle-tending, or by archery, or by royal service, or by some other craft—
8.4sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;
and he is afflicted by cold, afflicted by heat, afflicted by contact with gadflies, mosquitoes, wind, sun, and reptiles, dying from hunger and thirst.
8.5ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, bhikkhus, is a drawback in sensual pleasures, visible here and now, a mass of dukkha, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause.
9.1Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti.
And if, bhikkhus, while that man of family is thus striving, exerting himself, and making an effort, those possessions do not come to fruition,
9.2So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:
he sorrows, grows weary, laments, beats his breast and cries out, and falls into confusion:
9.3‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.
‘My striving was futile! My effort was fruitless!’
9.4Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, bhikkhus, is a drawback in sensual pleasures, visible here and now, a mass of dukkha, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause.
10.1Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti.
And if, bhikkhus, while that man of family is thus striving, exerting himself, and making an effort, those possessions do come to fruition,
10.2So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti:
he experiences dukkha and distress on account of protecting those possessions:
10.3‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti.
‘How can it be that kings do not seize my possessions, thieves do not seize them, fire does not burn them, water does not carry them away, and unloved heirs do not take them?’
10.4Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti.
While he is thus guarding and protecting those possessions, kings seize them, or thieves seize them, or fire burns them, or water carries them away, or unloved heirs take them.
10.5So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:
He sorrows, grows weary, laments, beats his breast and cries out, and falls into confusion:
10.6‘yampi me ahosi tampi no natthī’ti.
‘What I had is now no more.’
10.7Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, bhikkhus, is a drawback in sensual pleasures, visible here and now, a mass of dukkha, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause.
11.1Puna 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, bhikkhus, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause, kings quarrel with kings, nobles quarrel with nobles, brahmins quarrel with brahmins, householders quarrel with householders, mother quarrels with son, son quarrels with mother, father quarrels with son, son quarrels with father, brother quarrels with brother, brother quarrels with sister, sister quarrels with brother, friend quarrels with friend.
11.2Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.
There, having fallen into quarrels, disputes, and arguments, they attack one another with fists, they attack one another with clods, they attack one another with sticks, they attack one another with weapons.
11.3Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
There they meet with death, or deadly dukkha.
11.4Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, bhikkhus, is a drawback in sensual pleasures, visible here and now, a mass of dukkha, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause.
12.1Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
Again, bhikkhus, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause, taking up sword and shield, fastening on bow and quiver, they charge into battle with both sides drawn up, while arrows are being shot, spears are being hurled, and swords are flashing.
12.2Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti.
There they are pierced by arrows, they are pierced by spears, and their heads are cut off by swords.
12.3Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
There they meet with death, or deadly dukkha.
12.4Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, bhikkhus, is a drawback in sensual pleasures, visible here and now, a mass of dukkha, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause.
13.1Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
Again, bhikkhus, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause, taking up sword and shield, fastening on bow and quiver, they storm ramparts plastered with wet clay, while arrows are being shot, spears are being hurled, and swords are flashing.
13.2Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti.
There they are pierced by arrows, they are pierced by spears, they are doused with dung, they are crushed with heavy blows, and their heads are cut off by swords.
13.3Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
There they meet with death, or deadly dukkha.
13.4Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, bhikkhus, is a drawback in sensual pleasures, visible here and now, a mass of dukkha, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause.
14.1Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.
Again, bhikkhus, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause, they break into houses, plunder goods, commit burglary, lie in ambush on the road, and go to other people’s wives.
14.2Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—
Kings have them arrested and inflict various punishments on them—
14.3kasāhipi 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 flog them with whips, they flog them with canes, they flog them with clubs; they cut off their hands, they cut off their feet, they cut off their hands and feet, they cut off their ears, they cut off their noses, they cut off their ears and noses; they subject them to the bowl-shell, the conch-shell shave, Rāhu’s mouth, the fire-garland, the hand-torch, the grass-wrap, the bark-garment, the antelope, the flesh-hooks, the coin-cutting, the lye-scraping, the bar-turning, the straw-seat; they pour hot oil on them, they have them devoured by dogs, they impale them alive on stakes, and they cut off their heads with swords.
14.4Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
There they meet with death, or deadly dukkha.
14.5Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, bhikkhus, is a drawback in sensual pleasures, visible here and now, a mass of dukkha, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause.
15.1Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.
Again, bhikkhus, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause, they engage in bodily misconduct, verbal misconduct, and mental misconduct.
15.2Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Having engaged in bodily misconduct, verbal misconduct, and mental misconduct, with the breakup of the body, after death, they are reborn in a place of loss, a bad destination, ruin, hell.
15.3Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, bhikkhus, is a drawback in sensual pleasures pertaining to the hereafter, a mass of dukkha, because of sensual pleasures, with sensual pleasures as the source, sensual pleasures as the basis, and sensual pleasures themselves as the cause.
16.1Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ?
And what, bhikkhus, is the escape from sensual pleasures?
16.2Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ.
The removal of desire and lust for sensual pleasures, the giving up of desire and lust—this is the escape from sensual pleasures.
17.1Ye 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.
Whatever ascetics or brahmins, bhikkhus, do not truly understand as it actually is the gratification in sensual pleasures as gratification, the drawback as drawback, and the escape as escape—there is no possibility that they will themselves fully understand sensual pleasures, or that they will encourage another in such a way that, practicing accordingly, he will fully understand sensual pleasures.
17.2Ye 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.
But whatever ascetics or brahmins, bhikkhus, do truly understand as it actually is the gratification in sensual pleasures as gratification, the drawback as drawback, and the escape as escape—there is the possibility that they will themselves fully understand sensual pleasures, or that they will encourage another in such a way that, practicing accordingly, he will fully understand sensual pleasures.
18.1Ko ca, bhikkhave, rūpānaṁ assādo?
And what, bhikkhus, is the gratification in forms?
18.2Seyyathāpi, 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, bhikkhus, there were a noble girl, or a brahmin girl, or a householder’s girl, fifteen or sixteen years old, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Would she not then be at the height of beauty and lovely appearance?
18.3‘Evaṁ, bhante’.
“Yes, bhante.”
18.4Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—
Whatever sukha and gladness arise dependent on beauty and lovely appearance—
18.5ayaṁ rūpānaṁ assādo.
this is the gratification in forms.
19.1Ko ca, bhikkhave, rūpānaṁ ādīnavo?
And what, bhikkhus, is the drawback in forms?
19.2Idha, 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.
Here, bhikkhus, one might see that same woman at another time, eighty, ninety, or a hundred years old, aged, bent like a roof-beam, crooked, leaning on a stick, trembling as she goes, afflicted, her youth gone, with broken teeth, grey-haired, scanty-haired, bald-headed, wrinkled, her limbs blotched with spots.
19.3Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus?
19.4yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has the former beauty and lovely appearance vanished, and has the drawback become evident?”
19.5‘Evaṁ, bhante’.
“Yes, bhante.”
19.6Ayampi, bhikkhave, rūpānaṁ ādīnavo.
This too, bhikkhus, is a drawback in forms.
20.1Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ.
Again, bhikkhus, one might see that same woman sick, suffering, gravely ill, lying fouled in her own urine and excrement, being उठ? no, raised up by others and laid down by others.
20.2Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus?
20.3yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has the former beauty and lovely appearance vanished, and has the drawback become evident?”
20.4‘Evaṁ, bhante’.
“Yes, bhante.”
20.5Ayampi, bhikkhave, rūpānaṁ ādīnavo.
This too, bhikkhus, is a drawback in forms.
21.1Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
Again, bhikkhus, one might see that same woman’s body thrown aside in a charnel ground—
21.2ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
dead for one day, or two days, or three days, bloated, livid, and oozing pus.
21.3Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus?
21.4yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has the former beauty and lovely appearance vanished, and has the drawback become evident?”
21.5‘Evaṁ, bhante’.
“Yes, bhante.”
21.6Ayampi, bhikkhave, rūpānaṁ ādīnavo.
This too, bhikkhus, is a drawback in forms.
22.1Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
Again, bhikkhus, one might see that same woman’s body thrown aside in a charnel ground—
22.2kākehi 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.
being eaten by crows, or being eaten by kites, or being eaten by vultures, or being eaten by falcons, or being eaten by dogs, or being eaten by tigers, or being eaten by leopards, or being eaten by jackals, or being eaten by various kinds of creatures.
22.3Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
What do you think, bhikkhus? Has the former beauty and lovely appearance vanished, and has the drawback become evident?”
22.4‘Evaṁ, bhante’.
“Yes, bhante.”
22.5Ayampi, bhikkhave, rūpānaṁ ādīnavo.
This too, bhikkhus, is a drawback in forms.
23-28.1Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
Again, bhikkhus, one might see that same woman’s body thrown aside in a charnel ground—
23-28.2aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—
a skeleton with flesh and blood, held together by tendons; a skeleton without flesh but smeared with blood, held together by tendons; a skeleton without flesh and blood, held together by tendons; bones disconnected, scattered in all directions—
23-28.3aññena 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, here an ankle-bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a spine-bone, here a shoulder-bone, there a neck-bone, here a jaw-bone, there a tooth, here a skull.
23-28.4Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
What do you think, bhikkhus? Has the former beauty and lovely appearance vanished, and has the drawback become evident?”
23-28.5‘Evaṁ, bhante’.
“Yes, bhante.”
23-28.6Ayampi, bhikkhave, rūpānaṁ ādīnavo.
This too, bhikkhus, is a drawback in forms.
29.1Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
Again, bhikkhus, one might see that same woman’s body thrown aside in a charnel ground—
29.2aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni.
bones white, the color of shells; bones piled up, more than a year old; bones rotten and reduced to powder.
29.3Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus?
29.4yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
Has the former beauty and lovely appearance vanished, and has the drawback become evident?”
29.5‘Evaṁ, bhante’.
“Yes, bhante.”
29.6Ayampi, bhikkhave, rūpānaṁ ādīnavo.
This too, bhikkhus, is a drawback in forms.
30.1Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ?
And what, bhikkhus, is the escape from forms?
30.2Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ.
The removal of desire and lust for forms, the giving up of desire and lust—this is the escape from forms.
31.1Ye 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.
Whatever ascetics or brahmins, bhikkhus, do not truly understand as it actually is the gratification in forms as gratification, the drawback as drawback, and the escape as escape—there is no possibility that they will themselves fully understand forms, or that they will encourage another in such a way that, practicing accordingly, he will fully understand forms.
31.2Ye 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.
But whatever ascetics or brahmins, bhikkhus, do truly understand as it actually is the gratification in forms as gratification, the drawback as drawback, and the escape as escape—there is the possibility that they will themselves fully understand forms, or that they will encourage another in such a way that, practicing accordingly, he will fully understand forms.
32.1Ko ca, bhikkhave, vedanānaṁ assādo?
And what, bhikkhus, is the gratification in vedanās?
32.2Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome dhammas, enters and dwells in the first jhāna, which has thought [vitakkaṁ] and examination [vicāraṁ], with pīti and sukha born of seclusion [vivekajaṁ].
32.3Yasmiṁ 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 a time when a bhikkhu, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome dhammas, enters and dwells in the first jhāna, which has thought [vitakkaṁ] and examination [vicāraṁ], with pīti and sukha born of seclusion [vivekajaṁ], at that time he does not intend his own affliction, he does not intend the affliction of another, he does not intend the affliction of both.
32.4abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
At that time he feels only unafflicting vedanā.
32.5Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.
I say that this freedom from affliction is the highest gratification of vedanās.
33-35.1Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe…
Again, bhikkhus, with the stilling of thought [vitakkavicārānaṁ vūpasamā] and examination [vitakkavicārānaṁ vūpasamā], a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification [ekodibhāvaṁ] of mind, without thought [avitakkaṁ] and without examination [avicāraṁ], with pīti and sukha born of samādhi [samādhijaṁ] …
33-35.2yasmiṁ 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…
at a time when, bhikkhus, with the fading of pīti [pītiyā ca virāgā], a bhikkhu dwells in equanimity [upekkhako], with sati [sato] and full awareness [sampajāno], and experiences sukha with the body, entering and dwelling in the third jhāna, of which the noble ones declare: ‘equanimous [upekkhako], with sati [satimā], dwelling in sukha [sukhavihārī]’ …
33-35.3yasmiṁ 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;
at a time when, bhikkhus, with the giving up of sukha and the giving up of dukkha, and with the previous disappearance of gladness and distress, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and is purified by equanimity [upekkhā] and sati [upekkhāsatipārisuddhiṁ], at that time he does not intend his own affliction, he does not intend the affliction of another, he does not intend the affliction of both.
33-35.4abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
At that time he feels only unafflicting vedanā.
33-35.5Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.
I say that this freedom from affliction is the highest gratification of vedanās.
36.1Ko ca, bhikkhave, vedanānaṁ ādīnavo?
And what, bhikkhus, is the drawback in vedanās?
36.2Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.
In that vedanās are impermanent [aniccā], dukkha, and subject to change—this is the drawback in vedanās.
37.1Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ?
And what, bhikkhus, is the escape from vedanās?
37.2Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ.
The removal of desire and lust for vedanās, the giving up of desire and lust—this is the escape from vedanās.
38.1Ye 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.
Whatever ascetics or brahmins, bhikkhus, do not truly understand as it actually is the gratification in vedanās as gratification, the drawback as drawback, and the escape as escape, there is no possibility that they will themselves fully understand vedanā, or that they will encourage another in such a way that, practicing accordingly, he will fully understand vedanā.
38.2Ye 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.
But whatever ascetics or brahmins, bhikkhus, do truly understand as it actually is the gratification in vedanās as gratification, the drawback as drawback, and the escape as escape, there is the possibility that they will themselves fully understand vedanā, or that they will encourage another in such a way that, practicing accordingly, he will fully understand vedanā.”
38.3Idamavoca bhagavā.
The Bhagavā said this.
38.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Those bhikkhus, satisfied, approved of the Bhagavā’s words.
38.5Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ.
The Greater Mass of dukkha is finished, the third.