Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time, the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Then several bhikkhus donned their robes in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Atha kho tesaṁ bhikkhūnaṁ etadahosi: Then it occurred to them, “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, “It is too early to wander for alms in Sāvatthī. yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti. Why do not we visit the monastery of the wanderers of other sects?” Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu; Then they went to the monastery of the wanderers of other sects and exchanged pleasantries with the wanderers there. sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ: When the amicable and cordial talk was over, they sat down to one side. The wanderers said to them:
“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema; “Venerables, the ascetic Gotama advocates the complete understanding of sensuality, and so do we. samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema; The ascetic Gotama advocates the complete understanding of form, and so do we. samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema; The ascetic Gotama advocates the complete understanding of feelings, and so do we. idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā—What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?
Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu; Those bhikkhus neither approved nor dismissed that statement of the wanderers of other sects. anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: They arose from their seats, [thinking]: “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti. “We will learn the meaning of what was said from the Buddha himself.”
Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: 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: “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.
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: “Bhikkhus, when wanderers of other sects say this, you should say to them: ‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? ‘But venerables, what is the gratification of sensuality, what is its peril, and what is the escape from it? *Even though technically the term usually occurs as plural in Pāli, I have chosen to translate _kāma_ as “sensuality” throughout because it can accommodate both the instances when it refers more to desirable objects as well as when it refers to the desire itself. _kāma_ may be accurately translated as “pleasure”, while _sukha_, which can be of a wholesome kind such as that of _samādhi_, would instead be “ease”; the implication of the five senses is actually not present in the word _kāma_ itself, but in the definition of the five _kāmaguṇa_. However, as AN 6.63 says, the five strands of sensuality are not _kāma_; _kāma_ is one's *passionate intention* (_saṅkapparāga_). The _Kāmasutta_ (Snp 4.1) describes things like property, cattle, and wealth, which may not be considered not crudely “sensual”, as _kāma_. Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ? What is the gratification of form, what is its peril, and what is the escape from it? Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti? What is the gratification of feelings, what is their peril, and what is the escape from them? Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti. Questioned like this, the wanderers of other sects would be perplexed, and, in addition, would become frustrated. Taṁ kissa hetu? Why is that? Yathā taṁ, bhikkhave, avisayasmiṁ. Because this lies beyond their range. 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. I do not 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.
Ko ca, bhikkhave, kāmānaṁ assādo? And what is the gratification of sensuality? Pañcime, bhikkhave, kāmaguṇā. There are these five strands of sensuality. Katame pañca? What five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sights cognizable by the eye that are likable, desirable, agreeable, pleasant, sensual, and enticing. *Note that a thing being likable, desirable, etc., is not a property of the object “out there in the world” that is publicly agreed as as such by everyone. A thing's attractiveness is determined by one's own sense organs and the preferences they have circumstantially developed. “Beauty is in the eye of the beholder”, as the saying goes. It is therefore necessary to make oneself fully dispassionate and unmoved regarding what one's senses happen to find agreeable, as opposed to removing the agreeability itself. The five strands of sensuality are called “confinement” in [AN 9.42](https://suttas.hillsidehermitage.org/?q=an9.42), and the true escape can only be found *within* that confinement. See [“Not Wanting the Wanting of Sensuality”](https://www.youtube.com/watch?v=_ttVxzlzlj0). sotaviññeyyā saddā …pe… Sounds cognizable by the ear … ghānaviññeyyā gandhā … Smells cognizable by the nose … jivhāviññeyyā rasā … Tastes cognizable by the tongue … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—Touches cognizable by the body that are likable, desirable, agreeable, pleasing, sensual, and enticing. ime kho, bhikkhave, pañca kāmaguṇā. These are the five strands of sensuality. Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo. The pleasure and joy that arise based on these five strands of sensuality: this is the gratification of sensuality.
Ko ca, bhikkhave, kāmānaṁ ādīnavo? And what is the peril of sensuality? *See also [MN 54](https://suttas.hillsidehermitage.org/?q=mn54). Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—It is when a son of a good family earns a living by means such as yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or some other profession. sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; But he must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst. ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This, too, is a peril of sensuality that is presently evident, a mass of suffering with sensuality as it is reason, source, and basis, purely caused by sensuality.
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. If, when that son of a good family strives, labors, and makes an effort, wealth does not accrue to him, So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: he sorrows, wails, and laments, beating his breast and falling into a state of confusion, saying: ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. ‘Oh, my labor is futile! My efforts are fruitless!’ Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This, too, is a peril of sensuality that is presently evident, a mass of suffering with sensuality as it is reason, source, and basis, purely caused by sensuality.
Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. If, when that son of a good family strives, labors, and makes an effort, wealth does accrue to him, So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: he experiences unease and distress due to the need to protect it, [thinking]: ‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti. ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. And even though he protects it and wards it, rulers or bandits take it, or fire consumes it, or flood sweeps it away, or unloved heirs take it. So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati: He sorrows, wails, and laments, beating his breast and falling into a muddle, [thinking]: ‘yampi me ahosi tampi no natthī’ti. ‘What once was mine is gone.’ Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a peril of sensuality that is presently evident, a mass of suffering with sensuality as it is reason, source, and basis, purely caused by sensuality.
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. Furthermore, on account of sensuality, kings fight with kings, aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders. Mother fights with son, son with mother, father with son, and son with father. Brother fights with brother, brother with sister, sister with brother, and friend fights with friend. Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Once they have started quarreling, arguing, and disputing, they attack each other with fists, stones, rods, and swords, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. and there they undergo death and deadly suffering. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a peril of sensuality that is presently evident, a mass of suffering with sensuality as it is reason, source, and basis, purely caused by sensuality.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, on account of sensuality, [people] don their sword and shield, fasten their bow and arrows, and plunge into a battle massed on both sides, with arrows and spears flying and swords flashing. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. There, [others] strike them with arrows and spears and sever their heads, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. and there they undergo death and deadly suffering. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a peril of sensuality that is presently evident, a mass of suffering with sensuality as it is reason, source, and basis, purely caused by sensuality.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Furthermore, on account of sensuality, [people] don their sword and shield, fasten their bow and arrows, and charge wetly plastered bastions, with arrows and spears flying and swords flashing. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. There, [others] strike them with arrows and spears, splash them with dung, crush them with superior force, and sever their heads, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. and there they undergo death and deadly suffering. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a peril of sensuality that is presently evident, a mass of suffering with sensuality as it is reason, source, and basis, purely caused by sensuality.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Furthermore, on account of sensuality, [people] burgle houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery. Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—The rulers arrest them and subject them to various punishments— kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṁsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṁ chindanti. whipping, caning, and clubbing; amputating hands or feet, or both; mutilating ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. And there they undergo death and deadly suffering. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a peril of sensuality that is presently evident, a mass of suffering with sensuality as it is reason, source, and basis, purely caused by sensuality.
Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Furthermore, on account of sensuality, people engage in misconduct by way of body, speech, and thought. Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. on the dissolution of the body, after death, they reappear in a place of loss, a bad place, the underworld, hell. Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a peril of sensuality relating to the future, a mass of suffering with sensuality as it is reason, source, and basis, purely caused by sensuality.
Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ? And what is the escape from sensuality? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ. Removing and abandoning desire-and-passion for sensuality: this is the escape from sensuality.
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. That any ascetics or brahmins who do not understand as they are the gratification, peril, and escape from sensuality in this way will themselves completely understand sensuality, or instruct another so that, practicing accordingly, they will completely understand sensuality—that is impossible. 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. And that any ascetics or brahmins who do understand as they are the gratification, peril, and escape from sensuality in this way will themselves completely understand sensuality, or instruct another so that, practicing accordingly, they will completely understand sensuality—that is possible.
Ko ca, bhikkhave, rūpānaṁ assādo? And what is the gratification of form? *I've opted for the singular even though the Pāli is plural so as to not cause confusion with “forms” as the counterparts of the eye organ. 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? 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 attractiveness?”
‘Evaṁ, bhante’. “Yes, venerable sir.”
Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—“The pleasure and joy that arise based on this beauty and attractiveness ayaṁ rūpānaṁ assādo. is the gratification of form.
Ko ca, bhikkhave, rūpānaṁ ādīnavo? And what is the peril of form? 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. Suppose that some time later, you were to see that same lady—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as she walks, ailing, past her prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy.
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? Has not that former beauty vanished and the peril become clear?”
‘Evaṁ, bhante’. “Yes, venerable sir.”
Ayampi, bhikkhave, rūpānaṁ ādīnavo. “This is the peril of form.
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 lady sick, suffering, gravely ill, collapsed in her own urine and feces, being picked up by some and put down by others.
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? Has not that former beauty vanished and the peril become clear?”
‘Evaṁ, bhante’. “Yes, venerable sir.”
Ayampi, bhikkhave, rūpānaṁ ādīnavo. “This too is the peril of form.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—Furthermore, suppose that you were to see that same lady as a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? Has not that former beauty vanished and the peril become clear?”
‘Evaṁ, bhante’. “Yes, venerable sir.”
Ayampi, bhikkhave, rūpānaṁ ādīnavo. “This too is the peril of form.”
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—Furthermore, suppose that you were to see that same lady as a corpse discarded in a charnel ground. And it was being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures … 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.
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṁ, bhante’. Ayampi, bhikkhave, rūpānaṁ ādīnavo.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—Furthermore, suppose that you were to see that same lady as a corpse discarded in a charnel ground. aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—And it had been reduced to a skeleton with flesh and blood, held together by sinews … a skeleton without flesh but smeared with blood, and held together by sinews … a skeleton without flesh and blood, held together by sinews … 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. 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. …
Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṁ, bhante’. Ayampi, bhikkhave, rūpānaṁ ādīnavo.
Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—Furthermore, suppose that you were to see that same lady as a corpse discarded in a charnel ground. aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. And it had been reduced to white bones, the color of shells … decrepit bones, heaped in a pile … bones rotted and crumbled to powder.
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? Has not that former beauty vanished and the peril become clear?”
‘Evaṁ, bhante’. “Yes, venerable sir.”
Ayampi, bhikkhave, rūpānaṁ ādīnavo. “This too is the peril of form.
Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ? And what is the escape from form? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ. Removing and giving up desire-and-passion for form: this is the escape from form.
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. That any ascetics or brahmins who do not understand as they are the gratification, peril, and escape from form in this way will themselves completely understand form, or instruct another so that, practicing accordingly, they will completely understand form—that is impossible. 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. That any ascetics or brahmins who do understand as they are the gratification, peril, and escape from form in this way will themselves completely understand form, or instruct another so that, practicing accordingly, they will completely understand form—that is possible.
Ko ca, bhikkhave, vedanānaṁ assādo? And what is the gratification of feelings? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. It is when a bhikkhu, having thoroughly withdrawn from sensuality, having withdrawn from unbeneficial phenomena, with thinking and with pondering, with joy and ease born of withdrawal, abides having entered upon the first jhāna. 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; At that time, a bhikkhu does not intend to for his own affliction, for that of others, or for that of both; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. he feels only feelings that are non-afflictive. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. Non-affliction is the supreme gratification of feelings, I say. *i.e., a sense of safety from all threats. See the similes given for the abandonment of the five hindrances in [MN 39](https://suttas.hillsidehermitage.org/?q=mn39). This is quite different from the popular conception of the pleasre of the _jhānas_, where the gratification comes from a sense of ecstasy (often centered around physical sensations) that has nothing to do with the _recognition_ that one is free from danger and affliction. The bliss is usually only possible through disabling one's capacity to reflect in the way that the Suttas say give rise to the right type of joy (_pīti_). There are a great many passages describing what actually leads leads to this joy, and it's not concentration techniques. A few examples: [DN 2](https://suttas.hillsidehermitage.org/?q=dn2), DN 9, [DN 10](https://suttas.hillsidehermitage.org/?q=dn10), DN 13, [MN 7](https://suttas.hillsidehermitage.org/?q=mn7), [MN 15](https://suttas.hillsidehermitage.org/?q=mn15), [MN 39](https://suttas.hillsidehermitage.org/?q=mn39), [AN 9.41](https://suttas.hillsidehermitage.org/?q=an9.41), [AN 10.2](https://suttas.hillsidehermitage.org/?q=an10.2). See also [AN 6.73](https://suttas.hillsidehermitage.org/?q=an6.73).
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… Furthermore, a bhikkhu abides having entered upon the second jhāna … 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… third jhāna … 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; fourth jhāna. At that time, a bhikkhu does not intend for his own affliction, for that of others, or for that of both; abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti. he feels only feelings that are non-afflictive. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi. Non-affliction is the supreme gratification of feelings, I say.
Ko ca, bhikkhave, vedanānaṁ ādīnavo? And what is the peril of feelings? Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo. That feelings are impermanent, suffering, and of the nature to change: this is their peril.
Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ? And what is the escape from feelings? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ. Removing and giving up desire-and-passion for feelings: this is the escape from 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. That any ascetics or brahmins who do not understand as they are the gratification, peril, and escape from feelings in this way will themselves completely understand feelings, or instruct another so that, practicing accordingly, they will completely understand feelings—that is impossible. 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. That any ascetics or brahmins who do understand as they are the gratification, peril, and escape from feelings in this way will themselves completely understand feelings, or instruct another so that, practicing accordingly, they will completely understand feelings—that is possible.
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn13