1Thus have I heard. On one occasion the Blessed One was living in the Sakyan country at Kapilavatthu in Nigrodha's Park.

Then Mahānāma the Sakyan[n.205] Mahānāma the Sakyan was a cousin of the Buddha and the brother of the monks Anuruddha and Ānanda. He chose to remain a householder and let Anuruddha become a monk. The story is told in Ñāṅamoli, The Life of the Buddha, pp. 80–81. went to the Blessed One, and after paying homage to him, he sat down at one side and said: "Venerable sir, I have long understood the Dhamma taught by the Blessed One thus: ‘Greed is an imperfection that defiles the mind, hate is an imperfection that defiles the mind, delusion is an imperfection that defiles the mind.’ Yet while I understand the Dhamma taught by the Blessed One thus, at times states of greed, hate, and delusion invade my mind and remain. I have wondered, venerable sir, what state is still unabandoned by me internally, owing to which at times these states of greed, hate, and delusion invade my mind and remain."[n.206] According to MA, Mahānāma had long ago attained the fruit of the once-returner, which only weakens greed, hate, and delusion but does not eradicate them. MA says that he had the mistaken notion that greed, hate, and delusion are eradicated by the path of the once-returner. Thus, when he saw that they still arose in his mind, he realised that they were not abandoned and inquired from the Buddha the cause for their arising. Noble disciples can be mistaken about which defilements are abandoned by which path.

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2"Mahānāma, there is still a state unabandoned by you internally, owing to which at times states of greed, hate, and delusion invade your mind and remain; for were that state already abandoned by you internally you would not be living the home life, you would not be enjoying sensual pleasures.[n.207] From the ensuing discussion on the danger in sensual pleasures, it seems that the "state" (dhamma) unabandoned by Mahānāma was sensual desire, which kept him tied to the home life and the enjoyment of sensual pleasures. It is because that state is unabandoned by you internally that you are living the home life and enjoying sensual pleasures.

3"Even though a noble disciple has seen clearly as it actually is with proper wisdom that sensual pleasures provide little gratification, much suffering and despair, and that the danger in them is still more, as long as he still does not attain to the rapture and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, he may still be attracted to sensual pleasures.[n.208] The "rapture and pleasure that are apart from sensual pleasures" are the rapture and pleasure pertaining to the first and second jhānas; the states "more peaceful than that" are the higher jhānas. From this passage it seems that a disciple may attain even to the second path and fruit without possessing mundane jhāna. But when a noble disciple has seen clearly as it actually is with proper wisdom that sensual pleasures provide little gratification, much suffering and despair, and that the danger in them is still more, and he attains to the rapture and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, then he is no longer attracted to sensual pleasures.

4"Before my enlightenment, while I was still only an unenlightened Bodhisatta, I too clearly saw as it actually is with proper wisdom how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them, but as long as I still did not attain to the rapture and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, I recognised that I still could be attracted to sensual pleasures. But when I clearly saw as it actually is with proper wisdom how sensual pleasures provide little gratification, much suffering, and much despair, and how great is the danger in them, and I attained to the rapture and pleasure that are apart from sensual pleasures, apart from unwholesome states, or to something more peaceful than that, I recognised that I was no longer attracted to sensual pleasures.

5"And what is the gratification in the case of sensual pleasures? Mahānāma, there are these five cords of sensual pleasure. What are the five? Forms cognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. Sounds cognizable by the ear … Odours cognizable by the nose … Flavours cognizable by the tongue … Tangibles cognizable by the body that are wished for, desired, agreeable and likeable, connected with sensual desire, and provocative of lust. These are the five cords of sensual pleasure. Now the pleasure and joy that arise dependent on these five cords of sensual pleasure are the gratification in the case of sensual pleasures.

6"And what is the danger in the case of sensual pleasures? Here, on account of the craft by which a clansman makes a living — whether checking or accounting or calculating or farming or trading or husbandry or archery or the royal service, or whatever craft it may be — he has to face cold, he has to face heat, he is injured by contact with gadflies, mosquitoes, wind, sun, and creeping things; he risks death by hunger and thirst. Now this is a danger in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

7"If no property comes to the clansman while he works and strives and makes an effort thus, he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught, crying: ‘My work is in vain, my effort is fruitless!’ Now this too is a danger in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

8"If property comes to the clansman while he works and strives and makes an effort thus, he experiences pain and grief in protecting it: ‘How shall neither kings nor thieves make off with my property, nor fire burn it, nor water sweep it away, nor hateful heirs make off with it?’ And as he guards and protects his property, kings or thieves make off with it, or fire burns it, or water sweeps it away, or hateful heirs make off with it. And he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught, crying: ‘What I had I have no longer!’ Now this too is a danger in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

9"Again, with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the basis, the cause being simply sensual pleasures, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; mother quarrels with son, son with mother, father with son, son with father; brother quarrels with brother, brother with sister, sister with brother, friend with friend. And here in their quarrels, brawls, and disputes they attack each other with fists, clods, sticks, or knives, whereby they incur death or deadly suffering. Now this too is a danger in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

10"Again, with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the basis, the cause being simply sensual pleasures, men take swords and shields and buckle on bows and quivers, and they charge into battle massed in double array with arrows and spears flying and swords flashing; and there they are wounded by arrows and spears, and their heads are cut off by swords, whereby they incur death or deadly suffering. Now this too is a danger in the case of sensual pleasures, a mass of suffering here and now … the cause being simply sensual pleasures.

11"Again, with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the basis, the cause being simply sensual pleasures, men take swords and shields and buckle on bows and quivers, and they charge slippery bastions, with arrows and spears flying and swords flashing; and there they are wounded by arrows and spears and splashed with boiling liquids and crushed under heavy weights, and their heads are cut off by swords, whereby they incur death or deadly suffering. Now this too is a danger in the case of sensual pleasures, a mass of suffering here and now … the cause being simply sensual pleasures.

12"Again, with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the basis, the cause being simply sensual pleasures, men break into houses, plunder wealth, commit burglary, ambush highways, seduce others’ wives, and when they are caught, kings have many kinds of torture inflicted on them. The kings have them flogged with whips, beaten with canes, beaten with clubs; they have their hands cut off, their feet cut off, their hands and feet cut off; their ears cut off, their noses cut off, their ears and noses cut off; they have them subjected to the ‘porridge pot,’ to the ‘polished-shell shave,’ to the ‘Rāhu's mouth,’ to the ‘fiery wreath,’ to the ‘flaming hand,’ to the ‘blades of grass,’ to the ‘bark dress,’ to the ‘antelope,’ to the ‘meat hooks,’ to the ‘coins,’ to the ‘lye pickling,’ to the ‘pivoting pin,’ to the ‘rolled-up palliasse’; MA gives a graphic description of each of these forms of torture. and they have them splashed with boiling oil, and they have them thrown to be devoured by dogs, and they have them impaled alive on stakes, and they have their heads cut off with swords — whereby they incur death or deadly suffering. Now this too is a danger in the case of sensual pleasures, a mass of suffering visible here and now, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

13"Again, with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the basis, the cause being simply sensual pleasures, people indulge in misconduct of body, speech, and mind. Having done so, on the dissolution of the body, after death, they reappear in states of deprivation, in an unhappy destination, in perdition, even in hell. Now this is a danger in the case of sensual pleasures, a mass of suffering in the life to come,It should be noted that while the previous dangers in sensual pleasures were called "a mass of suffering visible here and now" (sandiṭṭhiko dukkhakkhandho), this one is called "a mass of suffering in the life to come" (samparāyiko dukkhakkhandho). having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

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14"Now, Mahānāma, on one occasion I was living at Rājagaha on the mountain Vulture Peak. On that occasion a number of Nigaṇṭhas living on the Black Rock on the slopes of Isigili were practising continuous standing, rejecting seats, and were experiencing painful, racking, piercing feelings due to exertion.[n.209] The Nigaṇṭhas or Jains, followers of the teacher Nigaṇṭha Nātaputta (also known as Mahāvīra), stressed the practice of austerities to wear off the accumulations of past evil kamma. The purpose of this passage, according to MA, is to show the escape, which was not shown earlier along with the gratification and the danger in sensual pleasures. The Buddha brings in the Jain practice of asceticism to demonstrate that his own teaching is a "middle way" free from the two extremes of sensual indulgence and self-mortification.

Then, when it was evening, I rose from meditation and went to the Nigaṇṭhas there. I asked them: ‘Friends, why do you practise continuous standing, rejecting seats, and experience painful, racking, piercing feelings due to exertion?’ When this was said, they replied: "Friend the Nigaṇṭha Nātaputta is omniscient and all-seeing and claims to have complete knowledge and vision thus: Whether I am walking or standing or asleep or awake, knowledge and vision are continuously and uninterruptedly present to me." He says thus: "Nigaṇṭhas, you have done evil actions in the past; exhaust them with the performance of piercing austerities. And when you are here and now restrained in body, speech, and mind, that is doing no evil actions for the future. So by annihilating with asceticism past actions and by doing no fresh actions, there will be no consequence in the future. With no consequence in the future, there is the destruction of action. With the destruction of action, there is the destruction of suffering. With the destruction of suffering, there is the destruction of feeling. With the destruction of feeling, all suffering will be exhausted." This is the doctrine we approve of and accept, and we are satisfied with it.’

15"When this was said, I told them: ‘But, friends, do you know that you existed in the past, and that it is not the case that you did not exist?’ — ‘No, friend.’ — ‘But, friends, do you know that you did evil actions in the past and did not abstain from them?’ — ‘No, friend.’ — ‘But, friends, do you know that you did such and such evil actions?’ — ‘No, friend.’ — ‘But, friends, do you know that so much suffering has already been exhausted, or that so much suffering has still to be exhausted, or that when so much suffering has been exhausted all suffering will have been exhausted?’ — ‘No, friend.’ — ‘But, friends, do you know what the abandoning of unwholesome states is and what the cultivation of wholesome states is here and now?’ — ‘No, friend.’

16"‘So, friends, it seems that you do not know that you existed in the past and that it is not the case that you did not exist; or that you did evil actions in the past and did not abstain from them; or that you did such and such evil actions; or that so much suffering has already been exhausted, or that so much suffering has still to be exhausted, or that when so much suffering has been exhausted all suffering will have been exhausted; or what the abandoning of unwholesome states is and what the cultivation of wholesome states is here and now. That being so, those who are murderers, bloody-handed evil-doers in the world, when they are reborn among human beings, go forth into homelessness as Nigaṇṭhas.’[n.210] The Jains held the view that whatever a person experiences is caused by past kamma. If that were so, the Buddha argues, the severe pains to which they subjected themselves as part of their ascetic discipline would have to be rooted in grave actions of their previous lives.
"‘Friend Gotama, pleasure is not to be gained through pleasure; pleasure is to be gained through pain. For were pleasure to be gained through pleasure, then King Seniya Bimbisāra of Magadha would gain pleasure, since he abides in greater pleasure than the venerable Gotama.’

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17"‘Surely the venerable Nigaṇṭhas have uttered those words rashly and without reflection. Rather it is I who ought to be asked: "Who abides in greater pleasure, King Seniya Bimbisāra of Magadha or the venerable Gotama?"’

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"‘Surely, friend Gotama, we uttered those words rashly and without reflection. But let that be. Now we ask the venerable Gotama: Who abides in greater pleasure, King Seniya Bimbisāra of Magadha or the venerable Gotama?’

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18"‘Then, friends, I shall ask you a question in return. Answer it as you like. What do you think, friends?.
Can King Seniya Bimbisāra of Magadha abide without moving his body or uttering a word, experiencing exclusively pleasure for seven days and nights?’ — ‘No, friend.’

19‘Can King Seniya Bimbisāra of Magadha abide without moving his body or uttering a word, experiencing exclusively pleasure for six, five, four, three, or two days and nights? … for one day and night?’ — ‘No, friend.’

20"‘But, friends, I can abide without moving my body or uttering a word, experiencing exclusively pleasure for one day and night … for two, three, four, five, and six days and nights … for seven days and nights.[n.211] MA: This refers to his own experience of the pleasure of fruition attainment, i.e., the attainment of the fruit of arahantship (arahattaphalasamāpatti). What do you think, friends? That being so, who dwells in greater pleasure, King Seniya Bimbisāra of Magadha or I?’

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"‘That being so, the venerable Gotama abides in greater pleasure than King Seniya Bimbisāra of Magadha.’"

21That is what the Blessed One said. Mahānāma the Sakyan was satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ​ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: "dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi: ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. 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. 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.

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2"So eva kho te, mahānāma, dhammo ajjhattaṁ appahīno yena te ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti. So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi.

3‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti — iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ; atha kho so neva tāva anāvaṭṭī kāmesu hoti. 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; atha kho so anāvaṭṭī kāmesu hoti.

4Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti — evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nājjhagamaṁ, aññaṁ vā tato santataraṁ; atha khvāhaṁ neva tāva anāvaṭṭī kāmesu paccaññāsiṁ. 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; athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ.

5Ko ca, mahānāma, kāmānaṁ assādo? Pañcime, mahānāma, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; sotaviññeyyā saddā … pe … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā – ime kho, mahānāma, pañca kāmaguṇā. Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ — ayaṁ kāmānaṁ assādo.

6Ko ca, mahānāma, kāmānaṁ ādīnavo? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti — yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

7Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

8Tassa ce, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti: ‘Kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā vā dāyādā hareyyun’ti. Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati: ‘yampi me ahosi tampi no natthī’ti. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

9Puna 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. Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

10Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

11Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

12Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti — 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. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

13Puna caparaṁ, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā, apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. Ayampi, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.

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14Ekamidāhaṁ, mahānāma, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṁ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Atha khvāhaṁ, mahānāma, sāyanhasamayaṁ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṁ; upasaṅkamitvā te nigaṇṭhe etadavocaṁ: ‘kiṁ nu tumhe, āvuso nigaṇṭhā, ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti?

Evaṁ vutte, mahānāma, te nigaṇṭhā maṁ etadavocuṁ: ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: "carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan"ti. So evamāha: "atthi kho vo, nigaṇṭhā, pubbe pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha; yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpassa kammassa akaraṇaṁ; iti purāṇānaṁ kammānaṁ tapasā byantibhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo; āyatiṁ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī"ti. Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti.

15Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ: ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha — ahuvamheva mayaṁ pubbe na nāhuvamhā’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha — akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhā’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha — ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti? ‘No hidaṁ, āvuso’. ‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti? ‘No hidaṁ, āvuso’.

16‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha — 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? ‘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.

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17‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā: "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.

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Api ca ahameva tattha paṭipucchitabbo: "ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo"ti? Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, 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 gotamenāti. Api ca tiṭṭhatetaṁ, idānipi mayaṁ āyasmantaṁ gotamaṁ pucchāma: "ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo"ti?

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18Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṁ byākareyyātha. Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti? ‘No hidaṁ, āvuso’.

19‘Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni … pe … pañca rattindivāni … cattāri rattindivāni … tīṇi rattindivāni … dve rattindivāni … ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharitun’ti? ‘No hidaṁ, āvuso’.

20‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ. Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni … tīṇi rattindivāni … cattāri rattindivāni … pañca rattindivāni … cha rattindivāni … satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharituṁ. Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṁ vā’ti?

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‘Evaṁ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’"ti.

21Idamavoca bhagavā. Attamano mahānāmo sakko bhagavato bhāsitaṁ abhinandīti.

Cūḷadukkhakkhandhasuttaṁ niṭṭhitaṁ catutthaṁ.