| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १३
Majjhima Nikāya 13
The Middle-Length Suttas Collection 13
महादुक्खक्खन्धसुत्त
Mahādukkhakkhandhasutta
The Longer Discourse on the Mass of Suffering
एवं मे सुतं—एकं समयं भगवा सावत्थियं विहरति जेतवने अनाथपिण्डिकस्स आरामे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
अथ खो सम्बहुला भिक्खू पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सावत्थिं पिण्डाय पाविसिंसु। अथ खो तेसं भिक्खूनं एतदहोसि: “अतिप्पगो खो ताव सावत्थियं पिण्डाय चरितुं, यं नून मयं येन अञ्ञतित्थियानं परिब्बाजकानं आरामो तेनुपसङ्कमेय्यामा”ति। अथ खो ते भिक्खू येन अञ्ञतित्थियानं परिब्बाजकानं आरामो तेनुपसङ्कमिंसु; उपसङ्कमित्वा तेहि अञ्ञतित्थियेहि परिब्बाजकेहि सद्धिं सम्मोदिंसु; सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ने खो ते भिक्खू ते अञ्ञतित्थिया परिब्बाजका एतदवोचुं:
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Atha kho tesaṁ bhikkhūnaṁ etadahosi: “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti. Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ:
Then several bhikkhus robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to them, “It’s too early to wander for alms in Sāvatthī. Why don’t we go to the monastery of the wanderers of other religions?” Then they went to the monastery of the wanderers of other religions, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
“समणो, आवुसो, गोतमो कामानं परिञ्ञं पञ्ञपेति, मयम्पि कामानं परिञ्ञं पञ्ञपेम; समणो, आवुसो, गोतमो रूपानं परिञ्ञं पञ्ञपेति, मयम्पि रूपानं परिञ्ञं पञ्ञपेम; समणो, आवुसो, गोतमो वेदनानं परिञ्ञं पञ्ञपेति, मयम्पि वेदनानं परिञ्ञं पञ्ञपेम; इध नो, आवुसो, को विसेसो, को अधिप्पयासो, किं नानाकरणं समणस्स वा गोतमस्स अम्हाकं वा—यदिदं धम्मदेसनाय वा धम्मदेसनं, अनुसासनिया वा अनुसासनिन्”ति?
“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema; samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema; samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā—yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?
“Friends, the ascetic Gotama advocates the complete understanding of sensual pleasures, and so do we. The ascetic Gotama advocates the complete understanding of sights, and so do we. The ascetic Gotama advocates the complete understanding of feelings, and so do we. What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
अथ खो ते भिक्खू तेसं अञ्ञतित्थियानं परिब्बाजकानं भासितं नेव अभिनन्दिंसु, नप्पटिक्कोसिंसु; अनभिनन्दित्वा अप्पटिक्कोसित्वा उट्ठायासना पक्कमिंसु: “भगवतो सन्तिके एतस्स भासितस्स अत्थं आजानिस्सामा”ति।
Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti.
Those bhikkhus neither approved nor dismissed that statement of the wanderers of other religions. They got up from their seat, thinking, “We will learn the meaning of this statement from the Buddha himself.”
अथ खो ते भिक्खू सावत्थियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्ता येन भगवा तेनुपसङ्कमिंसु; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदिंसु। एकमन्तं निसिन्ना खो ते भिक्खू भगवन्तं एतदवोचुं: “इध मयं, भन्ते, पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय सावत्थिं पिण्डाय पाविसिम्ह। तेसं नो, भन्ते, अम्हाकं एतदहोसि: ‘अतिप्पगो खो ताव सावत्थियं पिण्डाय चरितुं, यं नून मयं येन अञ्ञतित्थियानं परिब्बाजकानं आरामो तेनुपसङ्कमेय्यामाऽति। अथ खो मयं, भन्ते, येन अञ्ञतित्थियानं परिब्बाजकानं आरामो तेनुपसङ्कमिम्ह; उपसङ्कमित्वा तेहि अञ्ञतित्थियेहि परिब्बाजकेहि सद्धिं सम्मोदिम्ह; सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदिम्ह। एकमन्तं निसिन्ने खो अम्हे, भन्ते, ते अञ्ञतित्थिया परिब्बाजका एतदवोचुं: ‘समणो, आवुसो, गोतमो कामानं परिञ्ञं पञ्ञपेति, मयम्पि कामानं परिञ्ञं पञ्ञपेम। समणो, आवुसो, गोतमो रूपानं परिञ्ञं पञ्ञपेति, मयम्पि रूपानं परिञ्ञं पञ्ञपेम। समणो, आवुसो, गोतमो वेदनानं परिञ्ञं पञ्ञपेति, मयम्पि वेदनानं परिञ्ञं पञ्ञपेम। इध नो, आवुसो, को विसेसो, को अधिप्पयासो, किं नानाकरणं समणस्स वा गोतमस्स अम्हाकं वा, यदिदं धम्मदेसनाय वा धम्मदेसनं अनुसासनिया वा अनुसासनिन्ऽति। अथ खो मयं, भन्ते, तेसं अञ्ञतित्थियानं परिब्बाजकानं भासितं नेव अभिनन्दिम्ह, नप्पटिक्कोसिम्ह; अनभिनन्दित्वा अप्पटिक्कोसित्वा उट्ठायासना पक्कमिम्ह: ‘भगवतो सन्तिके एतस्स भासितस्स अत्थं आजानिस्सामाऽ”ति।
Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisimha. Tesaṁ no, bhante, amhākaṁ etadahosi: ‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ: ‘samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema. Samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema. Samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema. Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti. Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha, nappaṭikkosimha; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha: ‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.
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:
“एवंवादिनो, भिक्खवे, अञ्ञतित्थिया परिब्बाजका एवमस्सु वचनीया: ‘को पनावुसो, कामानं अस्सादो, को आदीनवो, किं निस्सरणं? को रूपानं अस्सादो, को आदीनवो, किं निस्सरणं? को वेदनानं अस्सादो, को आदीनवो, किं निस्सरणन्ऽति? एवं पुट्ठा, भिक्खवे, अञ्ञतित्थिया परिब्बाजका न चेव सम्पायिस्सन्ति, उत्तरिञ्च विघातं आपज्जिस्सन्ति। तं किस्स हेतु? यथा तं, भिक्खवे, अविसयस्मिं। नाहं तं, भिक्खवे, पस्सामि सदेवके लोके समारके सब्रह्मके सस्समणब्राह्मणिया पजाय सदेवमनुस्साय यो इमेसं पञ्हानं वेय्याकरणेन चित्तं आराधेय्य, अञ्ञत्र तथागतेन वा तथागतसावकेन वा, इतो वा पन सुत्वा।
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: ‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Taṁ kissa hetu? Yathā taṁ, bhikkhave, avisayasmiṁ. 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.
“Bhikkhus, when wanderers of other religions say this, you should say to them: ‘But friends, what’s the gratification, the drawback, and the escape when it comes to sensual pleasures? What’s the gratification, the drawback, and the escape when it comes to sights? What’s the gratification, the drawback, and the escape when it comes to feelings?’ Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element. 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.
को च, भिक्खवे, कामानं अस्सादो? पञ्चिमे, भिक्खवे, कामगुणा। कतमे पञ्च? चक्खुविञ्ञेय्या रूपा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया, सोतविञ्ञेय्या सद्दा …पे… घानविञ्ञेय्या गन्धा … जिव्हाविञ्ञेय्या रसा … कायविञ्ञेय्या फोट्ठब्बा इट्ठा कन्ता मनापा पियरूपा कामूपसंहिता रजनीया—इमे खो, भिक्खवे, पञ्च कामगुणा। यं खो, भिक्खवे, इमे पञ्च कामगुणे पटिच्च उप्पज्जति सुखं सोमनस्सं—अयं कामानं अस्सादो।
Ko ca, bhikkhave, kāmānaṁ assādo? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—ime kho, bhikkhave, pañca kāmaguṇā. Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo.
And what is the gratification of sensual pleasures? There are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.
को च, भिक्खवे, कामानं आदीनवो? इध, भिक्खवे, कुलपुत्तो येन सिप्पट्ठानेन जीविकं कप्पेति—यदि मुद्दाय यदि गणनाय यदि सङ्खानेन यदि कसिया यदि वणिज्जाय यदि गोरक्खेन यदि इस्सत्थेन यदि राजपोरिसेन यदि सिप्पञ्ञतरेन—सीतस्स पुरक्खतो उण्हस्स पुरक्खतो डंसमकसवातातपसरीसपसम्फस्सेहि रिस्समानो खुप्पिपासाय मीयमानो; अयम्पि, भिक्खवे, कामानं आदीनवो सन्दिट्ठिको, दुक्खक्खन्धो कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु।
Ko ca, bhikkhave, kāmānaṁ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—yadi muddāya yadi gaṇanāya yadi saṅkhānena1 yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno2 khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
And what is the drawback of sensual pleasures? It’s when a gentleman earns a living by means such as computing, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions. 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. This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
तस्स चे, भिक्खवे, कुलपुत्तस्स एवं उट्ठहतो घटतो वायमतो ते भोगा नाभिनिप्फज्जन्ति। सो सोचति किलमति परिदेवति उरत्ताळिं कन्दति, सम्मोहं आपज्जति: ‘मोघं वत मे उट्ठानं, अफलो वत मे वायामोऽति। अयम्पि, भिक्खवे, कामानं आदीनवो सन्दिट्ठिको दुक्खक्खन्धो कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु।
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
That gentleman might try hard, strive, and make an effort, but fail to earn any money. If this happens, they sorrow and wail and lament, beating their breast and falling into confusion, saying: ‘Oh, my hard work is wasted. My efforts are fruitless!’ This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
तस्स चे, भिक्खवे, कुलपुत्तस्स एवं उट्ठहतो घटतो वायमतो ते भोगा अभिनिप्फज्जन्ति। सो तेसं भोगानं आरक्खाधिकरणं दुक्खं दोमनस्सं पटिसंवेदेति: ‘किन्ति मे भोगे नेव राजानो हरेय्युं, न चोरा हरेय्युं, न अग्गि दहेय्य, न उदकं वहेय्य, न अप्पिया दायादा हरेय्युन्ऽति। तस्स एवं आरक्खतो गोपयतो ते भोगे राजानो वा हरन्ति, चोरा वा हरन्ति, अग्गि वा दहति, उदकं वा वहति, अप्पिया वा दायादा हरन्ति। सो सोचति किलमति परिदेवति उरत्ताळिं कन्दति, सम्मोहं आपज्जति: ‘यम्पि मे अहोसि तम्पि नो नत्थीऽति। अयम्पि, भिक्खवे, कामानं आदीनवो सन्दिट्ठिको, दुक्खक्खन्धो कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु।
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: ‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti. Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
That gentleman might try hard, strive, and make an effort, and succeed in earning money. But they experience pain and sadness when they try to protect it, thinking: ‘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?’ 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. They sorrow and wail and lament, beating their breast and falling into confusion: ‘What used to be mine is gone.’ This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
पुन चपरं, भिक्खवे, कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु राजानोपि राजूहि विवदन्ति, खत्तियापि खत्तियेहि विवदन्ति, ब्राह्मणापि ब्राह्मणेहि विवदन्ति, गहपतीपि गहपतीहि विवदन्ति, मातापि पुत्तेन विवदति, पुत्तोपि मातरा विवदति, पितापि पुत्तेन विवदति, पुत्तोपि पितरा विवदति, भातापि भातरा विवदति, भातापि भगिनिया विवदति, भगिनीपि भातरा विवदति, सहायोपि सहायेन विवदति। ते तत्थ कलहविग्गहविवादापन्ना अञ्ञमञ्ञं पाणीहिपि उपक्कमन्ति, लेड्डूहिपि उपक्कमन्ति, दण्डेहिपि उपक्कमन्ति, सत्थेहिपि उपक्कमन्ति। ते तत्थ मरणम्पि निगच्छन्ति, मरणमत्तम्पि दुक्खं। अयम्पि, भिक्खवे, कामानं आदीनवो सन्दिट्ठिको, दुक्खक्खन्धो कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु।
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. Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
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. Once they’ve started quarreling, arguing, and disputing, they attack each other with fists, stones, rods, and swords, resulting in death and deadly pain. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
पुन चपरं, भिक्खवे, कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु असिचम्मं गहेत्वा, धनुकलापं सन्नय्हित्वा, उभतोब्यूळ्हं सङ्गामं पक्खन्दन्ति उसूसुपि खिप्पमानेसु, सत्तीसुपि खिप्पमानासु, असीसुपि विज्जोतलन्तेसु। ते तत्थ उसूहिपि विज्झन्ति, सत्तियापि विज्झन्ति, असिनापि सीसं छिन्दन्ति। ते तत्थ मरणम्पि निगच्छन्ति, मरणमत्तम्पि दुक्खं। अयम्पि, भिक्खवे, कामानं आदीनवो सन्दिट्ठिको, दुक्खक्खन्धो कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु।
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
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. There they are struck with arrows and spears, and their heads are chopped off, resulting in death and deadly pain. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
पुन चपरं, भिक्खवे, कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु असिचम्मं गहेत्वा, धनुकलापं सन्नय्हित्वा, अद्दावलेपना उपकारियो पक्खन्दन्ति उसूसुपि खिप्पमानेसु, सत्तीसुपि खिप्पमानासु, असीसुपि विज्जोतलन्तेसु। ते तत्थ उसूहिपि विज्झन्ति, सत्तियापि विज्झन्ति, छकणकायपि ओसिञ्चन्ति, अभिवग्गेनपि ओमद्दन्ति, असिनापि सीसं छिन्दन्ति। ते तत्थ मरणम्पि निगच्छन्ति, मरणमत्तम्पि दुक्खं। अयम्पि, भिक्खवे, कामानं आदीनवो सन्दिट्ठिको, दुक्खक्खन्धो कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु।
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā3 upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi4 osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
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. There they are struck with arrows and spears, splashed with dung, crushed with spiked blocks, and their heads are chopped off, resulting in death and deadly pain. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
पुन चपरं, भिक्खवे, कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु सन्धिम्पि छिन्दन्ति, निल्लोपम्पि हरन्ति, एकागारिकम्पि करोन्ति, परिपन्थेपि तिट्ठन्ति, परदारम्पि गच्छन्ति। तमेनं राजानो गहेत्वा विविधा कम्मकारणा कारेन्ति—कसाहिपि ताळेन्ति, वेत्तेहिपि ताळेन्ति, अड्ढदण्डकेहिपि ताळेन्ति; हत्थम्पि छिन्दन्ति, पादम्पि छिन्दन्ति, हत्थपादम्पि छिन्दन्ति, कण्णम्पि छिन्दन्ति, नासम्पि छिन्दन्ति, कण्णनासम्पि छिन्दन्ति; बिलङ्गथालिकम्पि करोन्ति, सङ्खमुण्डिकम्पि करोन्ति, राहुमुखम्पि करोन्ति, जोतिमालिकम्पि करोन्ति, हत्थपज्जोतिकम्पि करोन्ति, एरकवत्तिकम्पि करोन्ति, चीरकवासिकम्पि करोन्ति, एणेय्यकम्पि करोन्ति, बळिसमंसिकम्पि करोन्ति, कहापणिकम्पि करोन्ति, खारापतच्छिकम्पि करोन्ति, पलिघपरिवत्तिकम्पि करोन्ति, पलालपीठकम्पि करोन्ति, तत्तेनपि तेलेन ओसिञ्चन्ति, सुनखेहिपि खादापेन्ति, जीवन्तम्पि सूले उत्तासेन्ति, असिनापि सीसं छिन्दन्ति। ते तत्थ मरणम्पि निगच्छन्ति, मरणमत्तम्पि दुक्खं। अयम्पि, भिक्खवे, कामानं आदीनवो सन्दिट्ठिको, दुक्खक्खन्धो कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु।
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—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. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
Furthermore, for the sake of sensual pleasures they break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery. The rulers would arrest them and subject them to various punishments—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. These result in death and deadly pain. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures.
पुन चपरं, भिक्खवे, कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु कायेन दुच्चरितं चरन्ति, वाचाय दुच्चरितं चरन्ति, मनसा दुच्चरितं चरन्ति। ते कायेन दुच्चरितं चरित्वा, वाचाय दुच्चरितं चरित्वा, मनसा दुच्चरितं चरित्वा, कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जन्ति। अयम्पि, भिक्खवे, कामानं आदीनवो सम्परायिको, दुक्खक्खन्धो कामहेतु कामनिदानं कामाधिकरणं कामानमेव हेतु।
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
Furthermore, for the sake of sensual pleasures, they conduct themselves badly by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures.
किञ्च, भिक्खवे, कामानं निस्सरणं? यो खो, भिक्खवे, कामेसु छन्दरागविनयो छन्दरागप्पहानं—इदं कामानं निस्सरणं।
Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ.
And what is the escape from sensual pleasures? Removing and giving up desire and greed for sensual pleasures: this is the escape from sensual pleasures.
ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं कामानं अस्सादञ्च अस्सादतो आदीनवञ्च आदीनवतो निस्सरणञ्च निस्सरणतो यथाभूतं नप्पजानन्ति ते वत सामं वा कामे परिजानिस्सन्ति, परं वा तथत्ताय समादपेस्सन्ति यथा पटिपन्नो कामे परिजानिस्सतीति—नेतं ठानं विज्जति। ये च खो केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं कामानं अस्सादञ्च अस्सादतो आदीनवञ्च आदीनवतो निस्सरणञ्च निस्सरणतो यथाभूतं पजानन्ति, ते वत सामं वा कामे परिजानिस्सन्ति परं वा तथत्ताय समादपेस्सन्ति यथा पटिपन्नो कामे परिजानिस्सतीति—ठानमेतं विज्जति।
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. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṁ vijjati.
There are ascetics and brahmins who 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. 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.
को च, भिक्खवे, रूपानं अस्सादो? सेय्यथापि, भिक्खवे, खत्तियकञ्ञा वा ब्राह्मणकञ्ञा वा गहपतिकञ्ञा वा पन्नरसवस्सुद्देसिका वा सोळसवस्सुद्देसिका वा, नातिदीघा नातिरस्सा नातिकिसा नातिथूला नातिकाळी नाच्चोदाता परमा सा, भिक्खवे, तस्मिं समये सुभा वण्णनिभाति?
Ko ca, bhikkhave, rūpānaṁ assādo? 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?
And what is the gratification of sights? 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?”
‘एवं, भन्तेऽ।
‘Evaṁ, bhante’.
“Yes, sir.”
यं खो, भिक्खवे, सुभं वण्णनिभं पटिच्च उप्पज्जति सुखं सोमनस्सं—अयं रूपानं अस्सादो।
Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ rūpānaṁ assādo.
“The pleasure and happiness that arise from this beauty and prettiness is the gratification of sights.
को च, भिक्खवे, रूपानं आदीनवो? इध, भिक्खवे, तमेव भगिनिं पस्सेय्य अपरेन समयेन आसीतिकं वा नावुतिकं वा वस्ससतिकं वा जातिया, जिण्णं गोपानसिवङ्कं भोग्गं दण्डपरायनं पवेधमानं गच्छन्तिं आतुरं गतयोब्बनं खण्डदन्तं पलितकेसं, विलूनं खलितसिरं वलिनं तिलकाहतगत्तं।
Ko ca, bhikkhave, rūpānaṁ ādīnavo? 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.
And what is the drawback of sights? 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.
तं किं मञ्ञथ, भिक्खवे, या पुरिमा सुभा वण्णनिभा सा अन्तरहिता, आदीनवो पातुभूतोति?
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
What do you think, bhikkhus? Has not that former beauty vanished and the drawback become clear?”
‘एवं, भन्तेऽ।
‘Evaṁ, bhante’.
“Yes, sir.”
अयम्पि, भिक्खवे, रूपानं आदीनवो।
Ayampi, bhikkhave, rūpānaṁ ādīnavo.
“This is the drawback of sights.
पुन चपरं, भिक्खवे, तमेव भगिनिं पस्सेय्य आबाधिकं दुक्खितं बाळ्हगिलानं, सके मुत्तकरीसे पलिपन्नं सेमानं, अञ्ञेहि वुट्ठापियमानं, अञ्ञेहि संवेसियमानं।
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ.
Furthermore, suppose that you were to see that same sister sick, suffering, gravely ill, collapsed in her own urine and feces, being picked up by some and put down by others.
तं किं मञ्ञथ, भिक्खवे, या पुरिमा सुभा वण्णनिभा सा अन्तरहिता, आदीनवो पातुभूतोति?
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
What do you think, bhikkhus? Has not that former beauty vanished and the drawback become clear?”
‘एवं, भन्तेऽ।
‘Evaṁ, bhante’.
“Yes, sir.”
अयम्पि, भिक्खवे, रूपानं आदीनवो।
Ayampi, bhikkhave, rūpānaṁ ādīnavo.
“This too is the drawback of sights.
पुन चपरं, भिक्खवे, तमेव भगिनिं पस्सेय्य सरीरं सिवथिकाय छड्डितं—एकाहमतं वा द्वीहमतं वा तीहमतं वा, उद्धुमातकं विनीलकं विपुब्बकजातं।
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
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.
तं किं मञ्ञथ, भिक्खवे, या पुरिमा सुभा वण्णनिभा सा अन्तरहिता, आदीनवो पातुभूतोति?
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
What do you think, bhikkhus? Has not that former beauty vanished and the drawback become clear?”
‘एवं, भन्तेऽ।
‘Evaṁ, bhante’.
“Yes, sir.”
अयम्पि, भिक्खवे, रूपानं आदीनवो।
Ayampi, bhikkhave, rūpānaṁ ādīnavo.
“This too is the drawback of sights.
पुन चपरं, भिक्खवे, तमेव भगिनिं पस्सेय्य सरीरं सिवथिकाय छड्डितं—काकेहि वा खज्जमानं, कुललेहि वा खज्जमानं, गिज्झेहि वा खज्जमानं, कङ्केहि वा खज्जमानं, सुनखेहि वा खज्जमानं, ब्यग्घेहि वा खज्जमानं, दीपीहि वा खज्जमानं, सिङ्गालेहि वा खज्जमानं, विविधेहि वा पाणकजातेहि खज्जमानं।
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—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.
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 …
तं किं मञ्ञथ, भिक्खवे, या पुरिमा सुभा वण्णनिभा सा अन्तरहिता, आदीनवो पातुभूतोति? ‘एवं, भन्तेऽ। अयम्पि, भिक्खवे, रूपानं आदीनवो।
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṁ, bhante’. Ayampi, bhikkhave, rūpānaṁ ādīnavo.
पुन चपरं, भिक्खवे, तमेव भगिनिं पस्सेय्य सरीरं सिवथिकाय छड्डितं—अट्ठिकसङ्खलिकं समंसलोहितं न्हारुसम्बन्धं, अट्ठिकसङ्खलिकं निमंसलोहितमक्खितं न्हारुसम्बन्धं, अट्ठिकसङ्खलिकं अपगतमंसलोहितं न्हारुसम्बन्धं, अट्ठिकानि अपगतसम्बन्धानि दिसाविदिसाविक्खित्तानि—अञ्ञेन हत्थट्ठिकं, अञ्ञेन पादट्ठिकं, अञ्ञेन गोप्फकट्ठिकं, अञ्ञेन जङ्घट्ठिकं, अञ्ञेन ऊरुट्ठिकं, अञ्ञेन कटिट्ठिकं, अञ्ञेन फासुकट्ठिकं, अञ्ञेन पिट्ठिट्ठिकं, अञ्ञेन खन्धट्ठिकं, अञ्ञेन गीवट्ठिकं, अञ्ञेन हनुकट्ठिकं, अञ्ञेन दन्तट्ठिकं, अञ्ञेन सीसकटाहं।
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—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.
Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. 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 … bones rid of 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. …
तं किं मञ्ञथ, भिक्खवे, या पुरिमा सुभा वण्णनिभा सा अन्तरहिता, आदीनवो पातुभूतोति? ‘एवं, भन्तेऽ। अयम्पि, भिक्खवे, रूपानं आदीनवो।
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṁ, bhante’. Ayampi, bhikkhave, rūpānaṁ ādīnavo.
पुन चपरं, भिक्खवे, तमेव भगिनिं पस्सेय्य सरीरं सिवथिकाय छड्डितं—अट्ठिकानि सेतानि सङ्खवण्णपटिभागानि, अट्ठिकानि पुञ्जकितानि तेरोवस्सिकानि, अट्ठिकानि पूतीनि चुण्णकजातानि।
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni.
Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And she had been reduced to white bones, the color of shells … decrepit bones, heaped in a pile … bones rotted and crumbled to powder.
तं किं मञ्ञथ, भिक्खवे, या पुरिमा सुभा वण्णनिभा सा अन्तरहिता, आदीनवो पातुभूतोति?
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?
What do you think, bhikkhus? Has not that former beauty vanished and the drawback become clear?”
‘एवं, भन्तेऽ।
‘Evaṁ, bhante’.
“Yes, sir.”
अयम्पि, भिक्खवे, रूपानं आदीनवो।
Ayampi, bhikkhave, rūpānaṁ ādīnavo.
“This too is the drawback of sights.
किञ्च, भिक्खवे, रूपानं निस्सरणं? यो, भिक्खवे, रूपेसु छन्दरागविनयो छन्दरागप्पहानं—इदं रूपानं निस्सरणं।
Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ.
And what is the escape from sights? Removing and giving up desire and greed for sights: this is the escape from sights.
ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं रूपानं अस्सादञ्च अस्सादतो आदीनवञ्च आदीनवतो निस्सरणञ्च निस्सरणतो यथाभूतं नप्पजानन्ति ते वत सामं वा रूपे परिजानिस्सन्ति, परं वा तथत्ताय समादपेस्सन्ति यथा पटिपन्नो रूपे परिजानिस्सतीति—नेतं ठानं विज्जति। ये च खो केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं रूपानं अस्सादञ्च अस्सादतो आदीनवञ्च आदीनवतो निस्सरणञ्च निस्सरणतो यथाभूतं पजानन्ति ते वत सामं वा रूपे परिजानिस्सन्ति परं वा तथत्ताय समादपेस्सन्ति यथा पटिपन्नो रूपे परिजानिस्सतीति—ठानमेतं विज्जति।
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. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṁ vijjati.
There are ascetics and brahmins who 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. 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.
को च, भिक्खवे, वेदनानं अस्सादो? इध, भिक्खवे, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति। यस्मिं समये, भिक्खवे, भिक्खु विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरति, नेव तस्मिं समये अत्तब्याबाधायपि चेतेति, न परब्याबाधायपि चेतेति, न उभयब्याबाधायपि चेतेति; अब्याबज्झंयेव तस्मिं समये वेदनं वेदेति। अब्याबज्झपरमाहं, भिक्खवे, वेदनानं अस्सादं वदामि।
Ko ca, bhikkhave, vedanānaṁ assādo? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 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; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.
And what is the gratification of feelings? It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. At that time a bhikkhu doesn’t intend to hurt themselves, hurt others, or hurt both; they feel only feelings that are not hurtful. Freedom from being hurt is the ultimate gratification of feelings, I say.
पुन चपरं, भिक्खवे, भिक्खु वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहरति …पे… यस्मिं समये, भिक्खवे, भिक्खु पीतिया च विरागा, उपेक्खको च विहरति, सतो च सम्पजानो सुखञ्च कायेन पटिसंवेदेति यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहरति …पे… यस्मिं समये, भिक्खवे, भिक्खु सुखस्स च पहाना दुक्खस्स च पहाना पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहरति, नेव तस्मिं समये अत्तब्याबाधायपि चेतेति, न परब्याबाधायपि चेतेति, न उभयब्याबाधायपि चेतेति; अब्याबज्झंयेव तस्मिं समये वेदनं वेदेति। अब्याबज्झपरमाहं, भिक्खवे, वेदनानं अस्सादं वदामि।
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… 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… 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; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.
Furthermore, a bhikkhu enters and remains in the second jhāna … third jhāna … fourth jhāna. At that time a bhikkhu doesn’t intend to hurt themselves, hurt others, or hurt both; they feel only feelings that are not hurtful. Freedom from being hurt is the ultimate gratification of feelings, I say.
को च, भिक्खवे, वेदनानं आदीनवो? यं, भिक्खवे, वेदना अनिच्चा दुक्खा विपरिणामधम्मा—अयं वेदनानं आदीनवो।
Ko ca, bhikkhave, vedanānaṁ ādīnavo? Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.
And what is the drawback of feelings? That feelings are impermanent, suffering, and perishable: this is their drawback.
किञ्च, भिक्खवे, वेदनानं निस्सरणं? यो, भिक्खवे, वेदनासु छन्दरागविनयो, छन्दरागप्पहानं—इदं वेदनानं निस्सरणं।
Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ.
And what is the escape from feelings? Removing and giving up desire and greed for feelings: this is the escape from feelings.
ये हि केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं वेदनानं अस्सादञ्च अस्सादतो आदीनवञ्च आदीनवतो निस्सरणञ्च निस्सरणतो यथाभूतं नप्पजानन्ति, ते वत सामं वा वेदनं परिजानिस्सन्ति, परं वा तथत्ताय समादपेस्सन्ति यथा पटिपन्नो वेदनं परिजानिस्सतीति—नेतं ठानं विज्जति। ये च खो केचि, भिक्खवे, समणा वा ब्राह्मणा वा एवं वेदनानं अस्सादञ्च अस्सादतो आदीनवञ्च आदीनवतो निस्सरणञ्च निस्सरणतो यथाभूतं पजानन्ति ते वत सामं वा वेदनं परिजानिस्सन्ति, परं वा तथत्ताय समादपेस्सन्ति यथा पटिपन्नो वेदनं परिजानिस्सतीति—ठानमेतं विज्जती”ति।
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. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—ṭhānametaṁ vijjatī”ti.
There are ascetics and brahmins who 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. 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.”
इदमवोच भगवा। अत्तमना ते भिक्खू भगवतो भासितं अभिनन्दुन्ति।
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.
महादुक्खक्खन्धसुत्तं निट्ठितं ततियं।
Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ.
Next: चूळदुक्खक्खन्धसुत्त • Cūḷadukkhakkhandhasutta • The Shorter Discourse on the Mass of Suffering
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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