MN · mn14
The Shorter Mass of dukkha
0.1Majjhima Nikāya 14
The Middle Length Discourses 14
0.2Cūḷadukkhakkhandhasutta
The Shorter Mass of dukkha
1.1Evaṁ me sutaṁ—
Thus have I heard:
1.2ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At one time the Bhagavā was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park.
2.1Atha 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 Bhagavā. Having gone to the Bhagavā, he paid homage to him and sat down to one side. Sitting to one side, Mahānāma the Sakyan said this to the Bhagavā:
2.2“dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi:
“For a long time, bhante, I have understood the dhamma taught by the Bhagavā in this way:
2.3‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti.
‘Greed is a corruption of the mind [citta], hate is a corruption of the mind [citta], delusion is a corruption of the mind [citta].’
2.4Evañcāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi:
And, bhante, I understand the dhamma taught by the Bhagavā in this way:
2.5‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti.
‘Greed is a corruption of the mind [citta], hate is a corruption of the mind [citta], delusion is a corruption of the mind [citta].’
2.6Atha ca pana me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti.
Yet still, from time to time, states of greed take over my mind [citta] and remain; states of hate take over my mind [citta] and remain; states of delusion take over my mind [citta] and remain.
2.7Tassa mayhaṁ, bhante, evaṁ hoti:
Then, bhante, it occurs to me:
2.8‘kosu nāma me dhammo ajjhattaṁ appahīno yena me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhantī’”ti.
‘What dhamma has not been abandoned internally in me, because of which, from time to time, states of greed take over my mind [citta] and remain, states of hate take over my mind [citta] and remain, and states of delusion take over my mind [citta] and remain?’”
3.1“So eva kho te, mahānāma, dhammo ajjhattaṁ appahīno yena te ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti.
“That very dhamma, Mahānāma, has not been abandoned internally in you, because of which, from time to time, states of greed take over your mind [citta] and remain, states of hate take over your mind [citta] and remain, and states of delusion take over your mind [citta] and remain.
3.2So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi.
And if that dhamma had been abandoned internally in you, Mahānāma, you would not be living the household life, and you would not be enjoying sensual pleasures.
3.3Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi.
But because that very dhamma has not been abandoned internally in you, Mahānāma, you are living the household life and enjoying sensual pleasures.
4.1‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—
‘Sensual pleasures give little gratification and much dukkha, much distress; the drawback here is greater’—
4.2iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ;
even if an ariyan disciple has well seen this as it truly is with right discernment [sammappaññāya], yet if he does not attain pīti and sukha [pītisukhaṁ] quite apart from sensual pleasures, apart from unwholesome dhammas, or something more peaceful than that;
4.3atha kho so neva tāva anāvaṭṭī kāmesu hoti.
still, he is one who returns to sensual pleasures.
4.4Yato 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, Mahānāma, an ariyan disciple has well seen this as it truly is with right discernment [sammappaññāya]: ‘Sensual pleasures give little gratification and much dukkha, much distress; the drawback here is greater,’ and he does attain pīti and sukha [pītisukhaṁ] quite apart from sensual pleasures, apart from unwholesome dhammas, or something more peaceful than that;
4.5atha kho so anāvaṭṭī kāmesu hoti.
then he is one who does not return to sensual pleasures.
5.1Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato,
Before my awakening too, Mahānāma, while I was still not fully awakened, being only the bodhisatta,
5.2‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti,
I had well seen this as it truly is with right discernment [sammappaññāya]: ‘Sensual pleasures give little gratification and much dukkha, much distress; the drawback here is greater,’
5.3so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nājjhagamaṁ, aññaṁ vā tato santataraṁ;
but I did not attain pīti and sukha [pītisukhaṁ] quite apart from sensual pleasures, apart from unwholesome dhammas, or something more peaceful than that;
5.4atha khvāhaṁ neva tāva anāvaṭṭī kāmesu paccaññāsiṁ.
still, I did not regard myself as one who does not return to sensual pleasures.
5.5Yato 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, Mahānāma, I had well seen this as it truly is with right discernment [sammappaññāya]: ‘Sensual pleasures give little gratification and much dukkha, much distress; the drawback here is greater,’ and I did attain pīti and sukha [pītisukhaṁ] quite apart from sensual pleasures, apart from unwholesome dhammas, or something more peaceful than that;
5.6athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ.
then I regarded myself as one who does not return to sensual pleasures.
6.1Ko ca, mahānāma, kāmānaṁ assādo?
And what, Mahānāma, is the gratification in sensual pleasures?
6.2Pañcime, mahānāma, kāmaguṇā.
These are the five strands of sensual pleasures, Mahānāma.
6.3Katame pañca?
Which five?
6.4Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā;
Forms cognizable by the eye that are desirable, lovely, pleasing, agreeable, connected with sensual pleasures, enticing;
6.5sotaviññeyyā saddā …pe…
sounds cognizable by the ear …
6.6ghānaviññeyyā gandhā …
smells cognizable by the nose …
6.7jivhāviññeyyā rasā …
tastes cognizable by the tongue …
6.8kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
tactile objects cognizable by the body that are desirable, lovely, pleasing, agreeable, connected with sensual pleasures, enticing—
6.9ime kho, mahānāma, pañca kāmaguṇā.
these are the five strands of sensual pleasures, Mahānāma.
6.10Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—
Whatever sukha and gladness arises dependent on these five strands of sensual pleasures—
6.11ayaṁ kāmānaṁ assādo.
this is the gratification in sensual pleasures.
7.1Ko ca, mahānāma, kāmānaṁ ādīnavo?
And what, Mahānāma, is the drawback of sensual pleasures?
7.2Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—
Here, Mahānāma, a clansman makes a living by some craft—
7.3yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena,
whether by bookkeeping, or by accounting, or by calculating, or by farming, or by trade, or by cattle-tending, or by archery, or by royal service, or by some other craft,
7.4sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;
he is assailed by cold, assailed by heat, hurt by contact with flies, mosquitoes, wind, sun, and creeping things, dying from hunger and thirst;
7.5ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
this too, Mahānāma, is a drawback of sensual pleasures, a directly visible mass of dukkha, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause.
8.1Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti,
If, Mahānāma, while that clansman is thus striving, making an effort, and exerting himself, that wealth does not materialize,
8.2so socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.
he sorrows, grows weary, laments, beats his breast and wails, and falls into confusion: ‘Surely my striving is in vain; surely my effort is fruitless.’
8.3Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, Mahānāma, is a drawback of sensual pleasures, a directly visible mass of dukkha, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause.
9.1Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti.
But if, Mahānāma, while that clansman is thus striving, making an effort, and exerting himself, that wealth does materialize,
9.2So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti:
he experiences pain and dejection on account of guarding that wealth:
9.3‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā vā dāyādā hareyyun’ti.
‘How can it be that kings would not seize my wealth, thieves would not seize it, fire would not burn it, water would not sweep it away, and unloved heirs would not take it?’
9.4Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti.
While he thus guards and protects that wealth, kings seize it, or thieves seize it, or fire burns it, or water sweeps it away, or unloved heirs take it.
9.5So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati:
He sorrows, grows weary, laments, beats his breast and wails, and falls into confusion:
9.6‘yampi me ahosi tampi no natthī’ti.
‘What I had is now no more.’
9.7Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, Mahānāma, is a drawback of sensual pleasures, a directly visible mass of dukkha, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause.
10.1Puna 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, Mahānāma, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with 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.
10.2Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.
There they engage in quarrels, brawls, and disputes, and attack one another with fists, clods, sticks, and weapons.
10.3Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
There they meet with death, or dukkha tantamount to death.
10.4Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, Mahānāma, is a drawback of sensual pleasures, a directly visible mass of dukkha, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause.
11.1Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
Again, Mahānāma, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause, taking up sword and shield, and strapping on bow and quiver, they charge into battle with both sides massed, while arrows are shot, spears are hurled, and swords flash.
11.2Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti.
There they are pierced by arrows, pierced by spears, and their heads are cut off with swords.
11.3Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
There they meet with death, or dukkha tantamount to death.
11.4Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, Mahānāma, is a drawback of sensual pleasures, a directly visible mass of dukkha, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause.
12.1Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
Again, Mahānāma, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause, taking up sword and shield, and strapping on bow and quiver, they assault ramparts smeared with wet clay, while arrows are shot, spears are hurled, and swords flash.
12.2Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti.
There they are pierced by arrows, pierced by spears, drenched even with dung, crushed with heavy blows, and their heads are cut off with swords.
12.3Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
There they meet with death, or dukkha tantamount to death.
12.4Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, Mahānāma, is a drawback of sensual pleasures, a directly visible mass of dukkha, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause.
13.1Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.
Again, Mahānāma, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause, they break through walls, carry off plunder, commit burglary, lie in ambush on the roads, and go after another’s wife.
13.2Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—
Kings arrest them and inflict various punishments on them—
13.3kasāhipi 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, flog them with canes, flog them with clubs; they cut off a hand, cut off a foot, cut off hand and foot, cut off an ear, cut off the nose, cut off ear and nose; they inflict the porridge-pot, the shell-shave, Rāhu’s-mouth, the fire-garland, the flaming-hand, the bark-twist, the rag-dress, the antelope, the meat-hooks, the coin-cuts, the lye-pickle, the bar-turn, the straw-seat; they pour hot oil over them, have them devoured by dogs, impale them alive on stakes, and cut off their heads with swords.
13.4Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.
There they meet with death, or dukkha tantamount to death.
13.5Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, Mahānāma, is a drawback of sensual pleasures, a directly visible mass of dukkha, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause.
14.1Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.
Again, Mahānāma, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause, they engage in misconduct by body, engage in misconduct by speech, engage in misconduct by mind [citta].
14.2Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā, apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.
Having engaged in misconduct by body, speech, and mind [citta], with the breakup of the body, after death, they are reborn in a plane of loss, a bad destination, a downfall, hell.
14.3Ayampi, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
This too, Mahānāma, is a drawback of sensual pleasures concerning the next life, a mass of dukkha, because of sensual pleasures, with sensual pleasures as source, sensual pleasures as basis, with sensual pleasures themselves as the cause.
15.1Ekamidāhaṁ, mahānāma, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.
Once, Mahānāma, I was dwelling at Rājagaha on Mount Gijjhakūṭa.
15.2Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṁ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti.
At that time, many Nigaṇṭhas on the Black Rock on the side of Isigili were standing, rejecting seats, experiencing self-inflicted painful, severe, harsh, sharp vedanās.
16.1Atha khvāhaṁ, mahānāma, sāyanhasamayaṁ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṁ; upasaṅkamitvā te nigaṇṭhe etadavocaṁ:
Then, Mahānāma, in the evening I came out of retreat and went to the Black Rock on the side of Isigili, to those Nigaṇṭhas. Having gone there, I said this to them:
16.2‘kiṁ nu tumhe, āvuso nigaṇṭhā, ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti?
‘Why is it, friends Nigaṇṭhas, that you are standing, rejecting seats, experiencing self-inflicted painful, severe, harsh, sharp vedanās?’
17.1Evaṁ vutte, mahānāma, te nigaṇṭhā maṁ etadavocuṁ:
When this was said, Mahānāma, those Nigaṇṭhas said this to me:
17.2‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:
‘Friend, Nigaṇṭha Nāṭaputta claims to be all-knowing and all-seeing, with knowledge and vision complete in every respect:
17.3“carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.
“Whether I am walking or standing or sleeping or awake, knowledge and vision are continuously and constantly present to me.”
17.4So evamāha:
He says this:
17.5“atthi kho vo, nigaṇṭhā, pubbe pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha;
“There is, Nigaṇṭhas, bad kamma [pāpakammaṁ] done by you in the past. Exhaust that through this bitter practice of austerity.
17.6yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpassa kammassa akaraṇaṁ;
And whatever there is here and now of restraint in body, restraint in speech, restraint in mind [citta], that is the non-doing of bad kamma [pāpassa kammassa] in the future.
17.7iti purāṇānaṁ kammānaṁ tapasā byantibhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
Thus, through austerity there is the bringing to an end of old kammas, and by the non-doing of new kammas there is no influx in the future;
17.8āyatiṁ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
with no influx in the future comes the exhaustion of kamma [kammakkhayo]; with the exhaustion of kamma comes the exhaustion of dukkha [dukkhakkhayo]; with the exhaustion of dukkha comes the exhaustion of vedanā [vedanākkhayo]; with the exhaustion of vedanā, all dukkha will be worn away.”
17.9Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti.
And this pleases us and is acceptable to us; therefore we are satisfied with it.’
18.1Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ:
When this was said, Mahānāma, I said this to those Nigaṇṭhas:
18.2‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
‘But do you know, friends Nigaṇṭhas—
18.3ahuvamheva mayaṁ pubbe na nāhuvamhā’ti?
“We certainly existed in the past; it is not the case that we did not exist”?’
18.4‘No hidaṁ, āvuso’.
‘No, friend.’
18.5‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
‘But do you know, friends Nigaṇṭhas—
18.6akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhā’ti?
“We certainly did bad kamma [pāpakammaṁ] in the past; it is not the case that we did not do it”?’
18.7‘No hidaṁ, āvuso’.
‘No, friend.’
18.8‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
‘But do you know, friends Nigaṇṭhas—
18.9evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti?
“We did such-and-such bad kamma [pāpakammaṁ]”?’
18.10‘No hidaṁ, āvuso’.
‘No, friend.’
18.11‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
‘But do you know, friends Nigaṇṭhas—
18.12ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?
“This much dukkha has been worn away, this much dukkha is yet to be worn away, and when this much dukkha has been worn away, all dukkha will be worn away”?’
18.13‘No hidaṁ, āvuso’.
‘No, friend.’
18.14‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
‘But do you know, friends Nigaṇṭhas—
18.15diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti?
“the abandoning of unwholesome dhammas and the attainment of wholesome dhammas here and now”?’
18.16‘No hidaṁ, āvuso’.
‘No, friend.’
19.1‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—
‘So then, friends Nigaṇṭhas, you do not know—
19.2ahuvamheva mayaṁ pubbe na nāhuvamhāti, na jānātha—
“We certainly existed in the past; it is not the case that we did not exist”; you do not know—
19.3akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhāti, na jānātha—
“We certainly did bad kamma [pāpakammaṁ] in the past; it is not the case that we did not do it”; you do not know—
19.4evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—
“We did such-and-such bad kamma [pāpakammaṁ]”; you do not know—
19.5ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti.
“This much dukkha has been worn away, this much dukkha is yet to be worn away, and when this much dukkha has been worn away, all dukkha will be worn away.”
19.6Na jānātha—
You do not know—
19.7diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ.
the abandoning of unwholesome dhammas and the attainment of wholesome dhammas here and now.
19.8Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti?
That being so, friends Nigaṇṭhas, it would seem that those in the world who are brutal, bloody-handed, engaged in cruel deeds, when reborn among humans, go forth among the Nigaṇṭhas.’
20.1‘Na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ;
‘No, friend Gotama, sukha is not to be gained through sukha; rather, sukha is to be gained through dukkha.
20.2sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.
For if, friend Gotama, sukha were to be gained through sukha, then King Seniya Bimbisāra of Magadha would gain sukha; King Seniya Bimbisāra of Magadha dwells more pleasantly than Venerable Gotama.’
20.3‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā:
‘Surely the venerable Nigaṇṭhas have spoken rashly and without reflection:
20.4“na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ;
“No, friend Gotama, sukha is not to be gained through sukha; rather, sukha is to be gained through dukkha.
20.5sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā”ti.
For if, friend Gotama, sukha were to be gained through sukha, then King Seniya Bimbisāra of Magadha would gain sukha; King Seniya Bimbisāra of Magadha dwells more pleasantly than Venerable Gotama.”
20.6Api ca ahameva tattha paṭipucchitabbo:
But rather I should be questioned there:
20.7“ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti?
“Which of the two dwells more pleasantly: King Seniya Bimbisāra of Magadha, or Venerable Gotama?”
20.8Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ;
‘Indeed, friend Gotama, we have spoken rashly and without reflection: “No, friend Gotama, sukha is not to be gained through sukha; rather, sukha is to be gained through dukkha.
20.9sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti.
For if, friend Gotama, sukha were to be gained through sukha, then King Seniya Bimbisāra of Magadha would gain sukha; King Seniya Bimbisāra of Magadha dwells more pleasantly than Venerable Gotama.”
20.10Api ca tiṭṭhatetaṁ, idānipi mayaṁ āyasmantaṁ gotamaṁ pucchāma:
But let that be. Even now we ask Venerable Gotama:
20.11“ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti?
“Which of the two dwells more pleasantly: King Seniya Bimbisāra of Magadha, or Venerable Gotama?”
21.1Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṁ byākareyyātha.
Then, friends Nigaṇṭhas, I will question you in return. Answer it as seems fit to you.
21.2Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro,
What do you think, friends Nigaṇṭhas? Is King Seniya Bimbisāra of Magadha able,
21.3aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti?
without moving his body and without uttering speech, to dwell for seven days and nights experiencing pure sukha?”
21.4‘No hidaṁ, āvuso’.
‘No, friend.’
21.5‘Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro,
‘What do you think, friends Nigaṇṭhas? Is King Seniya Bimbisāra of Magadha able,
21.6aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni …pe…
without moving his body and without uttering speech, for six days and nights …
21.7pañca rattindivāni …
five days and nights …
21.8cattāri rattindivāni …
four days and nights …
21.9tīṇi rattindivāni …
three days and nights …
21.10dve rattindivāni …
two days and nights …
21.11ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharitun’ti?
one day and night to dwell experiencing pure sukha?’
21.12‘No hidaṁ, āvuso’.
‘No, friend.’
21.13‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ.
‘But I, friends Nigaṇṭhas, am able, without moving my body and without uttering speech, to dwell for one day and night experiencing pure sukha.
21.14Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni …
I, friends Nigaṇṭhas, am able, without moving my body and without uttering speech, for two days and nights …
21.15tīṇi rattindivāni …
three days and nights …
21.16cattāri rattindivāni …
four days and nights …
21.17pañca rattindivāni …
five days and nights …
21.18cha rattindivāni …
six days and nights …
21.19satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharituṁ.
seven days and nights to dwell experiencing pure sukha.
21.20Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṁ vā’ti?
What do you think, friends Nigaṇṭhas? That being so, which of the two dwells more pleasantly: King Seniya Bimbisāra of Magadha, or I?’
21.21‘Evaṁ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti.
‘That being so, Venerable Gotama dwells more pleasantly than King Seniya Bimbisāra of Magadha.’”
21.22Idamavoca bhagavā.
This is what the Bhagavā said.
21.23Attamano mahānāmo sakko bhagavato bhāsitaṁ abhinandīti.
Satisfied, Mahānāma the Sakyan rejoiced in what the Bhagavā had said.
21.24Cūḷadukkhakkhandhasuttaṁ niṭṭhitaṁ catutthaṁ.
The Shorter Mass of dukkha, the fourth, is finished.