The Longer Discourse on the Mass of Suffering · Translation: Bhikkhu Sujato, SuttaCentral
Parallels & more translations on SuttaCentral
furthermorePuna
andcaparaṁ,
mendicantsbhikkhave,
that sametameva
sisterbhaginiṁ
you would seepasseyya
corpsesarīraṁ
in a charnel groundsivathikāya
discardedchaḍḍitaṁ—
bonesaṭṭhikāni
whitesetāni
the color of shellssaṅkhavaṇṇapaṭibhāgāni,
bonesaṭṭhikāni
heaped in a pilepuñjakitāni
more than a year oldterovassikāni,
bonesaṭṭhikāni
rottedpūtīni
crumbled to powdercuṇṇakajātāni.
thatTaṁ
whatkiṁ
do you thinkmaññatha,
mendicantsbhikkhave,
whichyā
formerpurimā
beautysubhā
radiant appearancevaṇṇanibhā
thatsā
vanishedantarahitā,
drawbackādīnavo
has 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 reduced to white bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. 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.
and whatKiñca,
monksbhikkhave,
of formsrūpānaṁ
the escapenissaraṇaṁ?
whichYo,
monksbhikkhave,
in formsrūpesu
removing desire and greedchandarāgavinayo
giving up desire and greed—thischandarāgappahānaṁ—idaṁ
of formsrūpānaṁ
the escapenissaraṇaṁ.
And what is the escape from forms? Removing and giving up desire and greed for forms: this is the escape from forms.
whoYe
indeedhi
anykeci,
monksbhikkhave,
asceticssamaṇā
orvā
brahminsbrāhmaṇā
orvā
thusevaṁ
of formsrūpānaṁ
gratification andassādañca
as gratificationassādato
drawback andādīnavañca
as drawbackādīnavato
escape andnissaraṇañca
as escapenissaraṇato
as it truly isyathābhūtaṁ
do not understandnappajānanti
theyte
surelyvata
themselvessāmaṁ
orvā
formsrūpe
will completely understandparijānissanti,
anotherparaṁ
orvā
for suchnesstathattāya
will instructsamādapessanti
asyathā
practicingpaṭipanno
formsrūpe
will completely understand—thisparijānissatīti—netaṁ
situationṭhānaṁ
is not foundvijjati.
whoYe
andca
indeedkho
anykeci,
monksbhikkhave,
asceticssamaṇā
orvā
brahminsbrāhmaṇā
orvā
thusevaṁ
of formsrūpānaṁ
gratification andassādañca
as gratificationassādato
drawback andādīnavañca
as drawbackādīnavato
escape andnissaraṇañca
as escapenissaraṇato
as it truly isyathābhūtaṁ
understandpajānanti
theyte
surelyvata
themselvessāmaṁ
orvā
formsrūpe
will completely understandparijānissanti
anotherparaṁ
orvā
for suchnesstathattāya
will instructsamādapessanti
asyathā
practicingpaṭipanno
formsrūpe
will completely understand—this situationparijānissatīti—ṭhānametaṁ
is foundvijjati.
There are ascetics and brahmins who don’t truly understand forms’ gratification, drawback, and escape in this way for what they are. It’s impossible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms. There are ascetics and brahmins who do truly understand forms’ gratification, drawback, and escape in this way for what they are. It is possible for them to completely understand forms themselves, or to instruct another so that, practicing accordingly, they will completely understand forms.
whatKo
andca,
monksbhikkhave,
of feelingsvedanānaṁ
gratificationassādo?
hereIdha,
monksbhikkhave,
a mendicantbhikkhu
quite secludedvivicceva
from sensual pleasureskāmehi
secludedvivicca
from unskillful qualitiesakusalehi
from qualitiesdhammehi
with placing the mindsavitakkaṁ
with keeping it connectedsavicāraṁ
born of seclusionvivekajaṁ
rapture and blisspītisukhaṁ
firstpaṭhamaṁ
absorptionjhānaṁ
entersupasampajja
and remainsviharati.
at whichYasmiṁ
timesamaye,
monksbhikkhave,
a mendicantbhikkhu
quite secludedvivicceva
from sensual pleasureskāmehi
secludedvivicca
from unskillful qualitiesakusalehi
from qualitiesdhammehi
with placing the mindsavitakkaṁ
with keeping it connectedsavicāraṁ
born of seclusionvivekajaṁ
rapture and blisspītisukhaṁ
firstpaṭhamaṁ
absorptionjhānaṁ
entersupasampajja
and remainsviharati,
notneva
at thattasmiṁ
timesamaye
to hurt themselvesattabyābādhāyapi
intendsceteti,
norna
to hurt othersparabyābādhāyapi
intendsceteti,
norna
to hurt bothubhayabyābādhāyapi
intendsceteti;
only not hurtfulabyābajjhaṁyeva
at thattasmiṁ
timesamaye
feelingsvedanaṁ
feelsvedeti.
freedom from being hurt is the ultimateAbyābajjhaparamāhaṁ,
monksbhikkhave,
of feelingsvedanānaṁ
gratificationassādaṁ
I sayvadāmi.
And what is the gratification of feelings? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. At that time a mendicant 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.
againPuna
and furthercaparaṁ,
monksbhikkhave,
a monkbhikkhu
of thinking and ponderingvitakkavicārānaṁ
from the subsidingvūpasamā
internallyajjhattaṁ
tranquilizationsampasādanaṁ
of mindcetaso
unificationekodibhāvaṁ
without thinkingavitakkaṁ
without ponderingavicāraṁ
born of concentrationsamādhijaṁ
rapture and pleasurepītisukhaṁ
seconddutiyaṁ
absorptionjhānaṁ
having enteredupasampajja
he dwellsviharati
…pe……pe…
at whichyasmiṁ
timesamaye,
monksbhikkhave,
a monkbhikkhu
from rapturepītiyā
andca
from fading awayvirāgā,
equanimousupekkhako
andca
he dwellsviharati,
mindfulsato
andca
clearly comprehendingsampajāno
and pleasuresukhañca
with the bodykāyena
he experiencespaṭisaṁvedeti
whichyaṁ
thattaṁ
the noble onesariyā
they declareācikkhanti:
equanimous‘upekkhako
mindfulsatimā
one who dwells happilysukhavihārī’ti
thirdtatiyaṁ
absorptionjhānaṁ
having enteredupasampajja
he dwellsviharati
…pe……pe…
at whichyasmiṁ
timesamaye,
monksbhikkhave,
a monkbhikkhu
of pleasuresukhassa
andca
from abandoningpahānā
of paindukkhassa
andca
from abandoningpahānā
even beforepubbeva
of joy and griefsomanassadomanassānaṁ
from the passing awayatthaṅgamā
neither painful nor pleasantadukkhamasukhaṁ
purity of mindfulness by equanimityupekkhāsatipārisuddhiṁ
fourthcatutthaṁ
absorptionjhānaṁ
having enteredupasampajja
he dwellsviharati,
neitherneva
at thattasmiṁ
timesamaye
for hurting himselfattabyābādhāyapi
he intendsceteti,
notna
for hurting othersparabyābādhāyapi
he intendsceteti,
notna
for hurting bothubhayabyābādhāyapi
he intendsceteti;
only what is not hurtfulabyābajjhaṁyeva
at thattasmiṁ
timesamaye
feelingvedanaṁ
he feelsvedeti.
the ultimate of not being hurtfulAbyābajjhaparamāhaṁ,
monksbhikkhave,
of feelingsvedanānaṁ
gratificationassādaṁ
I sayvadāmi.
Furthermore, a mendicant enters and remains in the second absorption … third absorption … fourth absorption. At that time a mendicant 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.
whatKo
andca,
monksbhikkhave,
of feelingsvedanānaṁ
the drawback?ādīnavo?
thatYaṁ,
monksbhikkhave,
feelingsvedanā
impermanentaniccā
sufferingdukkhā
perishable: thisvipariṇāmadhammā—ayaṁ
of feelingsvedanānaṁ
their drawback.ādīnavo.
And what is the drawback of feelings? That feelings are impermanent, suffering, and perishable: this is their drawback.
and whatKiñca,
monksbhikkhave,
of feelingsvedanānaṁ
escapenissaraṇaṁ?
whichYo,
monksbhikkhave,
in feelingsvedanāsu
removal of desire and greedchandarāgavinayo,
giving up desire and greed—thischandarāgappahānaṁ—idaṁ
of feelingsvedanānaṁ
escapenissaraṇaṁ.
And what is the escape from feelings? Removing and giving up desire and greed for feelings: this is the escape from feelings.
whoYe
indeedhi
anykeci,
monksbhikkhave,
asceticssamaṇā
orvā
brahminsbrāhmaṇā
orvā
thusevaṁ
of feelingsvedanānaṁ
gratification andassādañca
as gratificationassādato
drawback andādīnavañca
as drawbackādīnavato
escape andnissaraṇañca
as escapenissaraṇato
as it really isyathābhūtaṁ
do not understandnappajānanti,
theyte
surelyvata
themselvessāmaṁ
orvā
feelingvedanaṁ
will completely understandparijānissanti,
anotherparaṁ
orvā
to suchnesstathattāya
will instructsamādapessanti
asyathā
practicingpaṭipanno
feelingvedanaṁ
will completely understand — thisparijānissatīti—netaṁ
possibilityṭhānaṁ
existsvijjati.
whoYe
andca
indeedkho
anykeci,
monksbhikkhave,
asceticssamaṇā
orvā
brahminsbrāhmaṇā
orvā
thusevaṁ
of feelingsvedanānaṁ
gratification andassādañca
as gratificationassādato
drawback andādīnavañca
as drawbackādīnavato
escape andnissaraṇañca
as escapenissaraṇato
as it really isyathābhūtaṁ
understandpajānanti
theyte
surelyvata
themselvessāmaṁ
orvā
feelingvedanaṁ
will completely understandparijānissanti,
anotherparaṁ
orvā
to suchnesstathattāya
will instructsamādapessanti
asyathā
practicingpaṭipanno
feelingvedanaṁ
will completely understand — this possibilityparijānissatīti—ṭhānametaṁ
existsvijjatī”ti.
this he saidIdamavoca
the Blessed Onebhagavā.
satisfiedAttamanā
thosete
monksbhikkhū
of the Blessed Onebhagavato
speechbhāsitaṁ
approvedabhinandunti.
The Longer Discourse on the Mass of SufferingMahādukkhakkhandhasuttaṁ
finishedniṭṭhitaṁ
thirdtatiyaṁ.
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.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
‹ Previous · Page 4 of 4
Lite mode — plain HTML for e-readers and old browsers. Full version