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Majjhima Nikāya 13

Mahādukkhakkhandhasutta

The Longer Discourse on the Mass of Suffering · Translation: Bhikkhu Sujato, SuttaCentral

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againPuna and furthercaparaṁ, monksbhikkhave, because of sensual pleasureskāmahetu originating from sensual pleasureskāmanidānaṁ grounded in sensual pleasureskāmādhikaraṇaṁ precisely of sensual pleasureskāmānameva causehetu by bodykāyena bad conductduccaritaṁ they practicecaranti, by speechvācāya bad conductduccaritaṁ they practicecaranti, by mindmanasā bad conductduccaritaṁ they practicecaranti.
theyTe by bodykāyena bad conductduccaritaṁ having practicedcaritvā, by speechvācāya bad conductduccaritaṁ having practicedcaritvā, by mindmanasā bad conductduccaritaṁ having practicedcaritvā, of the bodykāyassa with the breaking upbhedā afterparaṁ deathmaraṇā a place of lossapāyaṁ a bad destinationduggatiṁ the underworldvinipātaṁ hellnirayaṁ they are rebornupapajjanti.
this tooAyampi, monksbhikkhave, of sensual pleasureskāmānaṁ a drawbackādīnavo to do with lives to comesamparāyiko, a mass of sufferingdukkhakkhandho because of sensual pleasureskāmahetu originating from sensual pleasureskāmanidānaṁ grounded in sensual pleasureskāmādhikaraṇaṁ precisely of sensual pleasureskāmānameva causehetu.

and whatKiñca, monksbhikkhave, of sensual pleasureskāmānaṁ the escapenissaraṇaṁ?
whichYo indeedkho, monksbhikkhave, in sensual pleasureskāmesu removal of desire and greedchandarāgavinayo giving up desire and greed: thischandarāgappahānaṁ—idaṁ of sensual pleasureskāmānaṁ the escapenissaraṇaṁ.

whoeverYe indeedhi anykeci, monksbhikkhave, asceticssamaṇā orvā brahminsbrāhmaṇā orvā thusevaṁ of sensual pleasureskāmānaṁ gratification andassādañca as gratificationassādato drawback andādīnavañca as drawbackādīnavato escape andnissaraṇañca as escapenissaraṇato trulyyathābhūtaṁ they do not understandnappajānanti theyte surelyvata themselvessāmaṁ orvā sensual pleasureskāme will completely understandparijānissanti, anotherparaṁ orvā for suchnesstathattāya will instructsamādapessanti asyathā practicingpaṭipanno sensual pleasureskāme will completely understand — this is notparijānissatīti—netaṁ caseṭhānaṁ is foundvijjati.
whoeverYe andca indeedkho anykeci, monksbhikkhave, asceticssamaṇā orvā brahminsbrāhmaṇā orvā thusevaṁ of sensual pleasureskāmānaṁ gratification andassādañca as gratificationassādato drawback andādīnavañca as drawbackādīnavato escape andnissaraṇañca as escapenissaraṇato trulyyathābhūtaṁ they understandpajānanti, theyte surelyvata themselvessāmaṁ orvā sensual pleasureskāme will completely understandparijānissanti anotherparaṁ orvā for suchnesstathattāya will instructsamādapessanti asyathā practicingpaṭipanno sensual pleasureskāme will completely understand — this isparijānissatīti—ṭhānametaṁ is foundvijjati.

whatKo andca, monksbhikkhave, of formsrūpānaṁ gratificationassādo?
supposeSeyyathāpi, monksbhikkhave, aristocrat girlkhattiyakaññā orvā brahmin girlbrāhmaṇakaññā orvā householder girlgahapatikaññā orvā in her fifteenth yearpannarasavassuddesikā orvā in her sixteenth yearsoḷasavassuddesikā orvā, not too tallnātidīghā not too shortnātirassā not too thinnātikisā not too fatnātithūlā not too darknātikāḷī not too fairnāccodātā at the heightparamā shesā, monksbhikkhave, at thattasmiṁ timesamaye beautysubhā prettinessvaṇṇanibhāti?
yes‘Evaṁ, sirbhante’.
that whichYaṁ indeedkho, monksbhikkhave, beautysubhaṁ prettinessvaṇṇanibhaṁ conditioned bypaṭicca arisesuppajjati pleasuresukhaṁ happinesssomanassaṁ—
thisayaṁ of formsrūpānaṁ gratificationassādo.

whatKo andca, mendicantsbhikkhave, of formsrūpānaṁ drawback?ādīnavo?
hereIdha, mendicantsbhikkhave, that sametameva sisterbhaginiṁ you might seepasseyya lateraparena timesamayena eighty-year-oldāsītikaṁ orvā ninety-year-oldnāvutikaṁ orvā hundred-year-oldvassasatikaṁ orvā by agejātiyā, oldjiṇṇaṁ bent doublegopānasivaṅkaṁ crookedbhoggaṁ leaning on a staffdaṇḍaparāyanaṁ tremblingpavedhamānaṁ as they walkgacchantiṁ ailingāturaṁ past their primegatayobbanaṁ teeth brokenkhaṇḍadantaṁ hair greypalitakesaṁ, scantyvilūnaṁ baldkhalitasiraṁ skin wrinkledvalinaṁ limbs blotchytilakāhatagattaṁ.
thatTaṁ whatkiṁ do you thinkmaññatha, mendicantsbhikkhave,
that whichyā formerpurimā beautysubhā radiant appearancevaṇṇanibhā thatsā has vanishedantarahitā, drawbackādīnavo has become clear?pātubhūtoti?
yes‘Evaṁ, sirbhante’.
this tooAyampi, mendicantsbhikkhave, of formsrūpānaṁ drawbackādīnavo.

againPuna and furthercaparaṁ, mendicantsbhikkhave, that sametameva sisterbhaginiṁ you would seepasseyya sickābādhikaṁ sufferingdukkhitaṁ gravely illbāḷhagilānaṁ, in her ownsake urine and fecesmuttakarīse collapsedpalipannaṁ lyingsemānaṁ, by someaññehi being picked upvuṭṭhāpiyamānaṁ, by othersaññehi being put downsaṁvesiyamānaṁ.
thatTaṁ whatkiṁ do you thinkmaññatha, mendicantsbhikkhave,
whichyā formerpurimā beautysubhā with its beautiful complexionvaṇṇanibhā thatsā has vanishedantarahitā, drawbackādīnavo has become clearpātubhūtoti?
yes‘Evaṁ, sirbhante’.
this tooAyampi, mendicantsbhikkhave, of formsrūpānaṁ drawbackādīnavo.

furthermorePuna andcaparaṁ, mendicantsbhikkhave, that sametameva sisterbhaginiṁ might seepasseyya corpsesarīraṁ in a charnel groundsivathikāya discardedchaḍḍitaṁ—
dead for one dayekāhamataṁ orvā dead for two daysdvīhamataṁ orvā dead for three daystīhamataṁ orvā, bloateduddhumātakaṁ lividvinīlakaṁ festeringvipubbakajātaṁ.
thatTaṁ whatkiṁ do you thinkmaññatha, mendicantsbhikkhave,
thatyā formerpurimā beautysubhā with bright complexionvaṇṇanibhā itsā vanishedantarahitā, drawbackādīnavo become clearpātubhūtoti?
yes‘Evaṁ, sirbhante’.
this tooAyampi, mendicantsbhikkhave, of formsrūpānaṁ drawbackādīnavo.

furthermorePuna and moreovercaparaṁ, monksbhikkhave, that very onetameva sisterbhaginiṁ might seepasseyya bodysarīraṁ in a charnel groundsivathikāya discardedchaḍḍitaṁ—
by crowskākehi orvā being devouredkhajjamānaṁ, by hawkskulalehi orvā being devouredkhajjamānaṁ, by vulturesgijjhehi orvā being devouredkhajjamānaṁ, by heronskaṅkehi orvā being devouredkhajjamānaṁ, by houndssunakhehi orvā being devouredkhajjamānaṁ, by tigersbyagghehi orvā being devouredkhajjamānaṁ, by leopardsdīpīhi orvā being devouredkhajjamānaṁ, by jackalssiṅgālehi orvā being devouredkhajjamānaṁ, variousvividhehi orvā by many kinds of little creaturespāṇakajātehi being devouredkhajjamānaṁ.
thatTaṁ whatkiṁ do you thinkmaññatha, monksbhikkhave, thatyā formerpurimā beautifulsubhā with lovely complexionvaṇṇanibhā thatsā disappearedantarahitā, dangerādīnavo has become manifestpātubhūtoti?
yes‘Evaṁ, venerable sirbhante’.
this tooAyampi, monksbhikkhave, of formsrūpānaṁ dangerādīnavo.

furthermorePuna and alsocaparaṁ, monksbhikkhave, that sametameva sisterbhaginiṁ you would seepasseyya bodysarīraṁ in a charnel groundsivathikāya discardedchaḍḍitaṁ—
a skeletonaṭṭhikasaṅkhalikaṁ with flesh and bloodsamaṁsalohitaṁ held together by sinewsnhārusambandhaṁ, a skeletonaṭṭhikasaṅkhalikaṁ rid of flesh but smeared with bloodnimaṁsalohitamakkhitaṁ held together by sinewsnhārusambandhaṁ, a skeletonaṭṭhikasaṅkhalikaṁ rid of flesh and bloodapagatamaṁsalohitaṁ held together by sinewsnhārusambandhaṁ, bonesaṭṭhikāni rid of sinewsapagatasambandhāni scattered in every directiondisāvidisāvikkhittāni—
in one placeaññena hand-bonehatthaṭṭhikaṁ, in another placeaññena foot-bonepādaṭṭhikaṁ, in another placeaññena ankle bonegopphakaṭṭhikaṁ, in another placeaññena shin-bonejaṅghaṭṭhikaṁ, in another placeaññena thigh-boneūruṭṭhikaṁ, in another placeaññena hip-bonekaṭiṭṭhikaṁ, in another placeaññena rib-bonephāsukaṭṭhikaṁ, in another placeaññena back-bonepiṭṭhiṭṭhikaṁ, in another placeaññena arm-bonekhandhaṭṭhikaṁ, in another placeaññena neck-bonegīvaṭṭhikaṁ, in another placeaññena jaw-bonehanukaṭṭhikaṁ, in another placeaññena toothdantaṭṭhikaṁ, in another placeaññena skullsīsakaṭāhaṁ.
thatTaṁ whatkiṁ you thinkmaññatha, monksbhikkhave, whichyā formerpurimā beautifulsubhā complexion-likevaṇṇanibhā thatsā disappearedantarahitā, dangerādīnavo has appearedpātubhūtoti?
yes‘Evaṁ, sirbhante’.
this tooAyampi, monksbhikkhave, of formsrūpānaṁ dangerādīnavo.

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