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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.

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.

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.

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.

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.

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.

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.

And what is the gratification of forms? 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?” “Yes, sir.” “The pleasure and happiness that arise from this beauty and prettiness is the gratification of forms.

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.

And what is the drawback of forms? 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. What do you think, mendicants? Has not that former beauty vanished and the drawback become clear?” “Yes, sir.” “This is the drawback of forms.

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.

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. What do you think, mendicants? Has not that former beauty vanished and the drawback become clear?” “Yes, sir.” “This too is the drawback of forms.

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.

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. What do you think, mendicants? Has not that former beauty vanished and the drawback become clear?” “Yes, sir.” “This too is the drawback of forms.

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.

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

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.

Furthermore, suppose that you were to see that same sister as a corpse discarded in a charnel ground. And it 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 an ankle bone, there a shin-bone, here a thigh-bone, there a hip-bone, here a rib-bone, there a back-bone, here an arm-bone, there a neck-bone, here a jaw-bone, there a tooth, here the skull. …

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