Evaṁ me sutaṁ—So I have heard. *Cf. [Madhyama Āgama 100](https://www.bdkamerica.org/product/the-madhyama-%E2%80%82gama-middle-length-discourses-volume-ii/) ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time, the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: Then, Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him, “dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi: “For a long time, venerable sir, I have understood the Buddha's teaching like this: ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. ‘Greed, aversion, and muddledness are defilements of the mind.’ Evañcāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti. Despite understanding this, sometimes states of greed, aversion, and muddledness endure with a hold on my mind. Tassa mayhaṁ, bhante, evaṁ hoti: ‘kosu nāma me dhammo ajjhattaṁ appahīno yena me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhantī’”ti. I wonder what I have not abandoned internally, because of which sometimes states of greed, aversion, and muddledness endure with a hold on my mind?”
“So eva kho te, mahānāma, dhammo ajjhattaṁ appahīno yena te ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti. “Mahānāma, this very thing is what you have not abandoned internally, because of which sometimes states of passion, aversion, and muddledness endure with a hold on your mind. So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. For if you had given this up, you would not still be living at home and enjoying sensuality. *The inclination to tolerate these defilements is precisely what he hasn't given up, on account of which they continue to arise. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi. But because you have not given this up, you are still living at home and enjoying sensuality.
‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—Sensuality gives little gratification and much suffering and distress, and the peril there is what is greater. iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ; Mahānāma, even though a noble disciple has seen this as it is with right understanding, as long as he does not achieve the joy and ease that are apart from sensuality and unbeneficial phenomena, or something even more peaceful than that, atha kho so neva tāva anāvaṭṭī kāmesu hoti. he still might return to sensuality. *This is frequently taken to mean that one must get the pleasure of _jhāna_ first, usually by means of a mostly arbitrary concentration exercise that is unrelated to understanding the danger in sensuality, in order to then give up sensuality. But, as stated in [AN 6.73](https://suttas.hillsidehermitage.org/?q=an6.73), it is impossible for one to achieve even the first jhāna if the danger in sensuality has not been already seen with right understanding, because knowing that danger is precisely what gives rise to the sense of safety that defines the first jhāna. See, [“The Only Way to Jhāna”](https://www.hillsidehermitage.org/new-book-jhana/), [this post](https://www.reddit.com/r/HillsideHermitage/comments/1e2hztc/on_thinking_about_jh%C4%81na_by_ven_thanissaro/), and this [comment](https://suttas.hillsidehermitage.org/?q=mn13#mn13:32.5) in the preceding Sutta. Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ adhigacchati aññaṁ vā tato santataraṁ; But when he does achieve that joy and ease, or something more peaceful than that, atha kho so anāvaṭṭī kāmesu hoti. then he does not return to sensuality. *[AN 3.94](https://suttas.hillsidehermitage.org/?q=an3.94).
Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, Before my awakening—when I was still unawakened but intent on awakening—I too clearly saw with right understanding that: ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, ‘Sensuality gives little gratification and much suffering and distress, and the peril there is what is greater.’ so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nājjhagamaṁ, aññaṁ vā tato santataraṁ; But so long as I did not achieve the joy and ease that are apart from sensuality and unbeneficial phenomena, or something even more peaceful than that, atha khvāhaṁ neva tāva anāvaṭṭī kāmesu paccaññāsiṁ. I did not claim that I would not return to sensuality. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ ahosi, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ ajjhagamaṁ, aññaṁ vā tato santataraṁ; But when I did achieve that joy and ease, or something more peaceful than that, athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ. then I claimed that I would not return to sensuality.
Ko ca, mahānāma, kāmānaṁ assādo? And what is the gratification of sensuality? Pañcime, mahānāma, kāmaguṇā. There are these five strands of sensuality. Katame pañca? What five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; What five? Sights cognizable by the eye that are likable, desirable, agreeable, pleasing, connected with sensuality, and enticing. *[Relevant comment in the preceding Sutta](https://suttas.hillsidehermitage.org/?q=mn13#mn13:32.5) 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, connected with sensuality, and enticing. ime kho, mahānāma, pañca kāmaguṇā. These are the five strands of sensuality. Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—The pleasure and joy that arise based on these five strands of sensuality: this is the gratification of sensuality. ayaṁ kāmānaṁ assādo.
Ko ca, mahānāma, kāmānaṁ ādīnavo? And what is the peril of sensuality? Idha, mahānāma, 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 one of the professions. 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, mahānāma, 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, mahānāma, 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 ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. he sorrows, wails, and laments, beating his breast and falling into a muddle, [thinking]: ‘Oh, my hard work is wasted. My efforts are fruitless!’ Ayampi, mahānāma, 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, mahānāma, 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 needing to protect it, [thinking]: ‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā vā 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 protect its 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, mahānāma, 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, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Furthermore, on account of sensuality, 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. 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, mahānāma, 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, mahānāma, 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 chop their head off, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. and there they undergo death and deadly suffering. Ayampi, mahānāma, 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, mahānāma, 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, mahānāma, 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, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Furthermore, on account of sensuality, [people] break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, and commit adultery. Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—The rulers would 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; cutting off hands or feet, or both; cutting off 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, mahānāma, 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, mahānāma, 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, mahānāma, 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. *The Buddha mentions these things because it's through devoting oneself to these reflections that the danger in sensuality would become apparent ([MN 19](https://suttas.hillsidehermitage.org/?q=mn19), [MN 39](https://suttas.hillsidehermitage.org/?q=mn39), MN 106, [AN 9.41](https://suttas.hillsidehermitage.org/?q=an9.41)). [“The Danger Contemplation”](https://www.hillsidehermitage.org/the-danger-contemplation/), [“Abandoning of Sensuality is What Meditation Is”](https://www.youtube.com/watch?v=YaexsS0MLas).
Ekamidāhaṁ, mahānāma, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Mahānāma, on one occasion I was staying near Rājagaha, on the Vulture’s Peak Mountain. Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṁ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Now at that time several Jains on the slopes of Isigili at the Black Rock were constantly standing, refusing seats. And they experienced painful, sharp, severe, acute feelings due to overexertion.
Atha khvāhaṁ, mahānāma, sāyanhasamayaṁ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṁ; upasaṅkamitvā te nigaṇṭhe etadavocaṁ: Then in the late afternoon, I came out of retreat and went to the Black Rock to visit those Jains. I said to them, ‘kiṁ nu tumhe, āvuso nigaṇṭhā, ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? ‘Venerables, why are you constantly standing, refusing seats, so that you suffer painful, sharp, severe, acute feelings due to overexertion?’
Evaṁ vutte, mahānāma, te nigaṇṭhā maṁ etadavocuṁ: When I said this, those Jains said to me, ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: ‘Venerable, the Jain Nāṭaputta, omniscient and all-seeing, claims to have complete knowledge-and-vision, thus: “carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti. “knowledge-and-vision are constantly and continually present to me, while walking, standing, sleeping, and waking.”
So evamāha: He says, “atthi kho vo, nigaṇṭhā, pubbe pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha; “O Jains, you have done bad actions in a past life. Wear them away with these severe and grueling austerities. yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpassa kammassa akaraṇaṁ; And when in the present you are restrained in body, speech, and thought, you are not doing any bad actions for the future. iti purāṇānaṁ kammānaṁ tapasā byantibhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; So, due to eliminating past actions by fervent mortification, and not doing any new actions, there is nothing to arise in the future. āyatiṁ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti. With no future consequence, actions end. With the ending of actions, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will be worn away.” Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti. We endorse and accept this, and we are pleased by it.’
Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ: When they said this, I said to them, ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But venerables, do you know ahuvamheva mayaṁ pubbe na nāhuvamhā’ti? with certainty that you existed in the past, and it is not the case that you did not exist?’
‘No hidaṁ, āvuso’. ‘No we do not, venerable.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But venerables, do you know akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhā’ti? with certainty that you did bad actions in the past?’
‘No hidaṁ, āvuso’. ‘No we do not, venerable.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But venerables, do you know evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? that you did such and such bad actions?’
‘No hidaṁ, āvuso’. ‘No we do not, venerable.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But venerables, do you know ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? that so much suffering has already been exhausted? Or that so much suffering still remains to be exhausted? Or that when so much suffering is exhausted, all suffering will be exhausted?’
‘No hidaṁ, āvuso’. ‘No we do not, venerable.’
‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But venerables, do you know diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? about giving up unbeneficial qualities and undertaking beneficial qualities right in the present experience?’
‘No hidaṁ, āvuso’. ‘No we do not, venerable.’
‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—‘So it seems that you do not know any of these things. ahuvamheva mayaṁ pubbe na nāhuvamhāti, na jānātha— akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhāti, na jānātha— evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha— ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti. Na jānātha— diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ. Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? That being so, then when those in the world who are violent and bloody-handed and of cruel livelihood reappear among humans they go forth as Jains?’
‘Na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; ‘Venerable Gotama, pleasure is not gained through pleasure; pleasure is gained through displeasure. sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti. For if pleasure were to be gained through pleasure, King Seniya Bimbisāra of Magadha would gain pleasure, since he lives in greater pleasure than Venerable Gotama.’
‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā: ‘Clearly the venerables have spoken rashly, without reflection. “na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā”ti. Api ca ahameva tattha paṭipucchitabbo: Rather, I am the one who should be asked about “ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? who lives in greater pleasure, King Bimbisāra or Venerable Gotama?’
Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ; ‘Clearly we spoke rashly and without reflection. sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. Api ca tiṭṭhatetaṁ, idānipi mayaṁ āyasmantaṁ gotamaṁ pucchāma: But let that be. Now we ask Venerable Gotama: “ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti? “Who lives in greater pleasure, King Bimbisāra or Venerable Gotama?”'
Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṁ byākareyyātha. ‘Well then, venerables, I will ask you about this in return, and you can answer as you like. Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, What do you think, venerables? aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti? Is King Bimbisāra capable of experiencing total pleasure for seven days and nights without moving his body or speaking?’
‘No hidaṁ, āvuso’. ‘No, he is not, venerable.’
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, ‘What do you think, venerables? aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni …pe… Is King Bimbisāra capable of experiencing total pleasure for six days … pañca rattindivāni … five days … cattāri rattindivāni … four days … tīṇi rattindivāni … three days … dve rattindivāni … two days … ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharitun’ti? one day?’
‘No hidaṁ, āvuso’. ‘No, he is not, venerable.’
‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ. ‘But I am capable of experiencing total pleasure for one day and night without moving his body or speaking. Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni … I am capable of experiencing total pleasure for two days … tīṇi rattindivāni … three days … cattāri rattindivāni … four days … pañca rattindivāni … five days … cha rattindivāni … six days … satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharituṁ. seven days. Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṁ vā’ti? What do you think, venerables? This being so, who lives in greater pleasure, King Bimbisāra or I?’
‘Evaṁ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti. ‘This being so, Venerable Gotama lives in greater pleasure than King Bimbisāra.’”
Idamavoca bhagavā. That is what the Buddha said. Attamano mahānāmo sakko bhagavato bhāsitaṁ abhinandīti. Pleased, Mahānāma the Sakyan delighted in what the Buddha said.
Cūḷadukkhakkhandhasuttaṁ niṭṭhitaṁ catutthaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn14