MN 13 The Longer Discourse on the Mass of Suffering

Medium Discourses Collection 13 – Majjhima Nikāya 13

MN 13 The Longer Discourse on the Mass of Suffering – Mahādukkhakkhandhasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

2.1

Then several bhikkhū robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu.

2.2

Then it occurred to them,

Atha kho tesaṁ bhikkhūnaṁ etadahosi:

2.3

“It’s too early to wander for alms in Sāvatthī.

“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ,

2.4

Why don’t we go to the monastery of the wanderers who follow other paths?”

yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.

2.5

Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.

Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu;

2.6

When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ:

3.1

“Reverends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we.

“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema;

3.2

The ascetic Gotama advocates the complete understanding of sights, and so do we.

samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema;

3.3

The ascetic Gotama advocates the complete understanding of feelings, and so do we.

samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema;

3.4

What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”

idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā—

3.5

yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?

4.1

Those bhikkhū neither approved nor dismissed that statement of the wanderers who follow other paths.

Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu;

4.2

They got up from their seat, thinking,

anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu:

4.3

“We will learn the meaning of this statement from the Buddha himself.”

“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti.

5.1

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:

Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

5.2

“idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisimha.

5.3

Tesaṁ no, bhante, amhākaṁ etadahosi:

5.4

‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ,

5.5

yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti.

5.6

Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha;

5.7

sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ:

5.8

‘samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema.

5.9

Samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema.

5.10

Samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema.

5.11

Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti.

5.12

Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha, nappaṭikkosimha;

5.13

anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha:

5.14

‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.

6.1

“Bhikkhū, when wanderers who follow other paths say this, you should say to them:

“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:

6.2

‘But reverends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures?

‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?

6.3

What’s the gratification, the drawback, and the escape when it comes to sights?

Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?

6.4

What’s the gratification, the drawback, and the escape when it comes to feelings?’

Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

6.5

Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.

Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti.

6.6

Why is that?

Taṁ kissa hetu?

6.7

Because they’re out of their element.

Yathā taṁ, bhikkhave, avisayasmiṁ.

6.8

I don’t see anyone in this world—with its gods, Māras, and Brahmās, 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.

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.

7.1

And what is the gratification of sensual pleasures?

Ko ca, bhikkhave, kāmānaṁ assādo?

7.2

There are these five kinds of sensual stimulation.

Pañcime, bhikkhave, kāmaguṇā.

7.3

What five?

Katame pañca?

7.4

Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,

7.5

Sounds known by the ear …

sotaviññeyyā saddā …pe…

7.6

Smells known by the nose …

ghānaviññeyyā gandhā …

7.7

Tastes known by the tongue …

jivhāviññeyyā rasā …

7.8

Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—

7.9

These are the five kinds of sensual stimulation.

ime kho, bhikkhave, pañca kāmaguṇā.

7.10

The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.

Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo.

8.1

And what is the drawback of sensual pleasures?

Ko ca, bhikkhave, kāmānaṁ ādīnavo?

8.2

It’s when a gentleman earns a living by means such as

Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—

8.3

computing, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions.

yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—

8.4

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.

sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;

8.5

This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.

ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

9.1

That gentleman might try hard, strive, and make an effort, but fail to earn any money.

Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti.

9.2

If this happens, they sorrow and wail and lament, beating their breast and falling into confusion, saying:

So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:

9.3

‘Oh, my hard work is wasted. My efforts are fruitless!’

‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.

9.4

This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.

Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

10.1

That gentleman might try hard, strive, and make an effort, and succeed in earning money.

Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti.

10.2

But they experience pain and sadness when they try to protect it, thinking:

So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti:

10.3

‘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?’

‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti.

10.4

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.

Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti.

10.5

They sorrow and wail and lament, beating their breast and falling into confusion:

So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:

10.6

‘What used to be mine is gone.’

‘yampi me ahosi tampi no natthī’ti.

10.7

This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.

Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

11.1

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.

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.

11.2

Once they’ve started quarreling, arguing, and disputing, they attack each other with fists, stones, rods, and swords,

Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.

11.3

resulting in death and deadly pain.

Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.

11.4

This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.

Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

12.1

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.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.

12.2

There they are struck with arrows and spears, and their heads are chopped off,

Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti.

12.3

resulting in death and deadly pain.

Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.

12.4

This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.

Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

13.1

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.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.

13.2

There they are struck with arrows and spears, splashed with dung, crushed with spiked blocks, and their heads are chopped off,

Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti.

13.3

resulting in death and deadly pain.

Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.

13.4

This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.

Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

14.1

Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.

14.2

The rulers would arrest them and subject them to various punishments—

Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—

14.3

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 ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, 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.

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.

14.4

These result in death and deadly pain.

Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.

14.5

This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.

Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

15.1

Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.

15.2

When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.

15.3

This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.

Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

16.1

And what is the escape from sensual pleasures?

Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ?

16.2

Removing and giving up desire and greed for sensual pleasures: this is the escape from sensual pleasures.

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

17.1

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 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.

17.2

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.

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.

18.1

And what is the gratification of sights?

Ko ca, bhikkhave, rūpānaṁ assādo?

18.2

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?”

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?

18.3

“Yes, sir.”

‘Evaṁ, bhante’.

18.4

“The pleasure and happiness that arise from this beauty and prettiness

Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—

18.5

is the gratification of sights.

ayaṁ rūpānaṁ assādo.

19.1

And what is the drawback of sights?

Ko ca, bhikkhave, rūpānaṁ ādīnavo?

19.2

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.

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.

19.3

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

19.4

Has not that former beauty vanished and the drawback become clear?”

yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

19.5

“Yes, sir.”

‘Evaṁ, bhante’.

19.6

“This is the drawback of sights.

Ayampi, bhikkhave, rūpānaṁ ādīnavo.

20.1

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.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ.

20.2

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

20.3

Has not that former beauty vanished and the drawback become clear?”

yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

20.4

“Yes, sir.”

‘Evaṁ, bhante’.

20.5

“This too is the drawback of sights.

Ayampi, bhikkhave, rūpānaṁ ādīnavo.

21.1

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And she had been dead for one, two, or three days, bloated, livid, and festering.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—

21.2

ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.

21.3

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

21.4

Has not that former beauty vanished and the drawback become clear?”

yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

21.5

“Yes, sir.”

‘Evaṁ, bhante’.

21.6

“This too is the drawback of sights.

Ayampi, bhikkhave, rūpānaṁ ādīnavo.

22.1

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And she was being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures …

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—

22.2

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.

22.3

Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

22.4

‘Evaṁ, bhante’.

22.5

Ayampi, bhikkhave, rūpānaṁ ādīnavo.

23-28.1

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—

23-28.2

And she 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 …

aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—

23-28.3

bones without sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull. …

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.

23-28.4

Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

23-28.5

‘Evaṁ, bhante’.

23-28.6

Ayampi, bhikkhave, rūpānaṁ ādīnavo.

29.1

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—

29.2

And she had been reduced to white bones, the color of shells … decrepit bones, heaped in a pile … bones rotted and crumbled to powder.

aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni.

29.3

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

29.4

Has not that former beauty vanished and the drawback become clear?”

yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

29.5

“Yes, sir.”

‘Evaṁ, bhante’.

29.6

“This too is the drawback of sights.

Ayampi, bhikkhave, rūpānaṁ ādīnavo.

30.1

And what is the escape from sights?

Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ?

30.2

Removing and giving up desire and greed for sights: this is the escape from sights.

Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ.

31.1

There are ascetics and brahmins who don’t truly understand sights’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand sights themselves, or to instruct another so that, practicing accordingly, they will completely understand sights.

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.

31.2

There are ascetics and brahmins who do truly understand sights’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand sights themselves, or to instruct another so that, practicing accordingly, they will completely understand sights.

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.

32.1

And what is the gratification of feelings?

Ko ca, bhikkhave, vedanānaṁ assādo?

32.2

It’s when a bhikkhu, 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.

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

32.3

At that time a bhikkhu doesn’t intend to hurt themselves, hurt others, or hurt both;

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;

32.4

they feel only feelings that are not hurtful.

abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.

32.5

Freedom from being hurt is the ultimate gratification of feelings, I say.

Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.

33-35.1

Furthermore, a bhikkhu enters and remains in the second absorption …

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe…

33-35.2

third 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…

33-35.3

fourth absorption. At that time a bhikkhu doesn’t intend to hurt themselves, hurt others, or hurt both;

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;

33-35.4

they feel only feelings that are not hurtful.

abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.

33-35.5

Freedom from being hurt is the ultimate gratification of feelings, I say.

Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.

36.1

And what is the drawback of feelings?

Ko ca, bhikkhave, vedanānaṁ ādīnavo?

36.2

That feelings are anicca, suffering, and perishable: this is their drawback.

Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.

37.1

And what is the escape from feelings?

Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ?

37.2

Removing and giving up desire and greed for feelings: this is the escape from feelings.

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

38.1

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 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.

38.2

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.”

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.

38.3

That is what the Buddha said.

Idamavoca bhagavā.

38.4

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

38.5

Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ.