Cūḷadukkhakkhandhasutta

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Majjhima Nikāya 14

Cūḷadukkhakkhandhasutta

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

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Sakyanssakkesu was stayingviharati at Kapilavatthukapilavatthusmiṁ in the Banyan Tree Monasterynigrodhārāme.

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

thenAtha indeedkho Mahānāmamahānāmo the Sakyansakko toward whomyena the Blessed Onebhagavā went up to himtenupasaṅkami; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ sat downnisīdi. to one sideEkamantaṁ having satnisinno indeedkho Mahānāmamahānāmo the Sakyansakko the Blessed Onebhagavantaṁ said this to himetadavoca:
for a long time I“dīgharattāhaṁ, sirbhante, by the Blessed Onebhagavatā thusevaṁ dhammadhammaṁ taughtdesitaṁ I understandājānāmi:
greed‘lobho of the mindcittassa a corruptionupakkileso, hatedoso of the mindcittassa a corruptionupakkileso, delusionmoho of the mindcittassa a corruptionupakkileso’ti.
and thus IEvañcāhaṁ, sirbhante, by the Blessed Onebhagavatā dhammadhammaṁ taughtdesitaṁ I understandājānāmi:
greed‘lobho of the mindcittassa a corruptionupakkileso, hatedoso of the mindcittassa a corruptionupakkileso, delusionmoho of the mindcittassa a corruptionupakkileso’ti.
thenAtha butca howeverpana myme sometimesekadā states of greedlobhadhammāpi the mindcittaṁ having overwhelmedpariyādāya they persisttiṭṭhanti, states of hatedosadhammāpi the mindcittaṁ having overwhelmedpariyādāya they persisttiṭṭhanti, states of delusionmohadhammāpi the mindcittaṁ having overwhelmedpariyādāya they persisttiṭṭhanti.
of thatTassa of memayhaṁ, sirbhante, thusevaṁ it occurshoti:
which indeed‘kosu indeednāma of meme qualitydhammo internallyajjhattaṁ not abandonedappahīno because of whichyena of meme sometimesekadā states of greedlobhadhammāpi the mindcittaṁ having overwhelmedpariyādāya they persisttiṭṭhanti, states of hatedosadhammāpi the mindcittaṁ having overwhelmedpariyādāya they persisttiṭṭhanti, states of delusionmohadhammāpi the mindcittaṁ having overwhelmedpariyādāya they persisttiṭṭhantī’”ti.

Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him, “For a long time, sir, I have understood your teaching like this: ‘Greed, hate, and delusion are corruptions of the mind.’ Despite understanding this, sometimes my mind is occupied by thoughts of greed, hate, and delusion. I wonder what qualities remain in me that I have such thoughts?”

that“So justeva indeedkho in youte, Mahānāmamahānāma, qualitydhammo internallyajjhattaṁ not given upappahīno by whichyena youte sometimesekadā states of greedlobhadhammāpi mindcittaṁ having overcomepariyādāya persisttiṭṭhanti, states of hatreddosadhammāpi mindcittaṁ having overcomepariyādāya persisttiṭṭhanti, states of delusionmohadhammāpi mindcittaṁ having overcomepariyādāya persisttiṭṭhanti.
thatSo andca indeedhi in youte, Mahānāmamahānāma, qualitydhammo internallyajjhattaṁ given uppahīno had beenabhavissa, notna youtvaṁ household lifeagāraṁ would liveajjhāvaseyyāsi, notna sensual pleasureskāme would enjoyparibhuñjeyyāsi.
sinceYasmā andca indeedkho in youte, Mahānāmamahānāma, thatso veryeva qualitydhammo internallyajjhattaṁ not given upappahīno thereforetasmā youtvaṁ household lifeagāraṁ liveajjhāvasasi, sensual pleasureskāme enjoyparibhuñjasi.

“Mahānāma, there is a quality that remains in you that makes you have such thoughts. For if you had given up that quality you would not still be living at home and enjoying sensual pleasures. But because you haven’t given up that quality you are still living at home and enjoying sensual pleasures.

of little gratification‘Appassādā sensual pleasureskāmā of much sufferingbahudukkhā of much distressbahupāyāsā, the drawbackādīnavo hereettha is greater'bhiyyo’ti—
thusiti even thoughcepi, Mahānāmamahānāma, a noble discipleariyasāvakassa as it really isyathābhūtaṁ with right wisdomsammappaññāya clearly seensudiṭṭhaṁ hashoti, theyso andca apart fromaññatreva from sensual pleasureskāmehi apart fromaññatra unskillfulakusalehi qualitiesdhammehi rapture and blisspītisukhaṁ does not achievenādhigacchati, somethingaññaṁ orvā than thattato more peacefulsantataraṁ;
thenatha indeedkho theyso not yetneva so longtāva one who returnsanāvaṭṭī to sensual pleasureskāmesu ishoti.
whenYato andca indeedkho, Mahānāmamahānāma, a noble discipleariyasāvakassa of little gratification‘appassādā sensual pleasureskāmā of much sufferingbahudukkhā of much distressbahupāyāsā, the drawbackādīnavo hereettha is greater'—this is howbhiyyo’ti—evametaṁ as it really isyathābhūtaṁ with right wisdomsammappaññāya clearly seensudiṭṭhaṁ hashoti, theyso andca apart fromaññatreva from sensual pleasureskāmehi apart fromaññatra unskillfulakusalehi qualitiesdhammehi rapture and blisspītisukhaṁ achievesadhigacchati somethingaññaṁ orvā than thattato more peacefulsantataraṁ;
thenatha indeedkho theyso one who returnsanāvaṭṭī to sensual pleasureskāmesu ishoti.

Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. So, Mahānāma, even though a noble disciple has clearly seen this with right wisdom, as long as they do not achieve the rapture and bliss that are apart from sensual pleasures and unskillful qualities, or something even more peaceful than that, they can return to sensual pleasures. But when they do achieve that rapture and bliss, or something more peaceful than that, they do not return to sensual pleasures.

to me tooMayhampi indeedkho, Mahānāmamahānāma, even beforepubbeva from awakeningsambodhā, of one not fully awakenedanabhisambuddhassa being a bodhisattabodhisattasseva beingsato,
of little gratification‘appassādā sensual pleasureskāmā of much sufferingbahudukkhā of much distressbahupāyāsā, drawbackādīnavo hereettha more; this is thusbhiyyo’ti—evametaṁ as it truly isyathābhūtaṁ with right wisdomsammappaññāya well seensudiṭṭhaṁ ishoti,
thatso andca apart fromaññatreva from sensual pleasureskāmehi apart fromaññatra from unskillfulakusalehi from qualitiesdhammehi rapture and blisspītisukhaṁ I did not achievenājjhagamaṁ, anotheraññaṁ orvā than thattato more peacefulsantataraṁ;
thenatha I indeedkhvāhaṁ not yetneva as long astāva one not returninganāvaṭṭī in sensual pleasureskāmesu I did not announcepaccaññāsiṁ.
but whenYato andca indeedkho to meme, Mahānāmamahānāma, of little gratification‘appassādā sensual pleasureskāmā of much sufferingbahudukkhā of much distressbahupāyāsā, drawbackādīnavo hereettha more; this is thusbhiyyo’ti—evametaṁ as it truly isyathābhūtaṁ with right wisdomsammappaññāya well seensudiṭṭhaṁ wasahosi, thatso andca apart fromaññatreva from sensual pleasureskāmehi apart fromaññatra from unskillfulakusalehi from qualitiesdhammehi rapture and blisspītisukhaṁ I achievedajjhagamaṁ, anotheraññaṁ orvā than thattato more peacefulsantataraṁ;
then Iathāhaṁ one not returninganāvaṭṭī in sensual pleasureskāmesu I announcedpaccaññāsiṁ.

Before my awakening—when I was still unawakened but intent on awakening—I too clearly saw with right wisdom that: ‘Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ But so long as I didn’t achieve the rapture and bliss that are apart from sensual pleasures and unskillful qualities, or something even more peaceful than that, I didn’t announce that I would not return to sensual pleasures. But when I did achieve that rapture and bliss, or something more peaceful than that, I announced that I would not return to sensual pleasures.

whatKo andca, Mahānāmamahānāma, of sensual pleasureskāmānaṁ gratificationassādo?
these fivePañcime, Mahānāmamahānāma, kinds of sensual stimulationkāmaguṇā.
whichKatame fivepañca?
known by the eyeCakkhuviññeyyā sightsrūpā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousingrajanīyā;
known by the earsotaviññeyyā soundssaddā …pe……pe…
known by the noseghānaviññeyyā smellsgandhā ……
known by the tonguejivhāviññeyyā tastesrasā ……
known by the bodykāyaviññeyyā touchesphoṭṭhabbā likableiṭṭhā desirablekantā agreeablemanāpā pleasantpiyarūpā sensualkāmūpasaṁhitā arousingrajanīyā—
theseime indeedkho, Mahānāmamahānāma, fivepañca kinds of sensual stimulationkāmaguṇā.
thatYaṁ indeedkho, Mahānāmamahānāma, theseime fivepañca kinds of sensual stimulationkāmaguṇe owing topaṭicca arisesuppajjati pleasuresukhaṁ happinesssomanassaṁ—
thisayaṁ of sensual pleasureskāmānaṁ gratificationassādo.

And what is the gratification of sensual pleasures? There are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation: this is the gratification of sensual pleasures.

And what is the drawback of sensual pleasures? It’s when a gentleman earns a living by means such as arithmetic, accounting, calculating, farming, trade, raising cattle, archery, government service, or one of the professions. But they must face cold and heat, being hurt by the touch of flies, mosquitoes, wind, sun, and reptiles, and risking death from hunger and thirst. This is a drawback of sensual pleasures apparent in the present life, a mass of suffering caused by sensual pleasures.

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