Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu.
pubbaṇhasamayaṁ → pubbanhasamayaṁ (bj, pts) | pāvisiṁsu → pavisiṁsu (bj)Then, early in the morning, several monks adjusted their lower robes and, carrying their bowls & outer robes, went into Sāvatthī for alms. Atha kho tesaṁ bhikkhūnaṁ etadahosi:The thought occurred to them, “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ,“It’s still too early to go into Sāvatthī for alms. yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti.
yena aññatitthiyānaṁ → yenaññatitthiyānaṁ (bj)What if we were to visit the park of the wanderers of other persuasions?” Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu;
yena aññatitthiyānaṁ → yenaññatitthiyānaṁ (bj)So they headed to the park of the wanderers of other persuasions. On arrival, they exchanged courteous greetings with the wanderers of other persuasions. sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts)After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, the wanderers of other persuasions said to them,

“samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema;
paññapeti → paññāpeti (bj, sya-all, pts) | paññapema → paññāpema (bj, sya-all, pts)“Friends, Gotama the contemplative describes the comprehension of sensuality. We, too, describe the comprehension of sensuality. samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema;
paññapeti → paññāpeti (bj, sya-all, pts) | paññapema → paññāpema (bj, sya-all, pts)He describes the comprehension of forms. We, too, describe the comprehension of forms. samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema;
paññapeti → paññāpeti (bj, sya-all, pts) | paññapema → paññāpema (bj, sya-all, pts)He describes the comprehension of feelings. We, too, describe the comprehension of feelings. idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā—
adhippayāso → adhippāyo (bj, sya-all, pts)So what is the difference, what the distinction, what the distinguishing factor between him and us in terms of his teaching and ours, yadidaṁ dhammadesanāya vā dhammadesanaṁ, anusāsaniyā vā anusāsanin”ti?his message and ours?”

Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu, nappaṭikkosiṁsu;The monks, neither delighting nor disapproving of the words of the wanderers of other persuasions, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu:got up from their seats, (thinking,) “bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti.“We will learn the meaning of these words in the Blessed One’s presence.”

Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:Then, having gone for alms in Sāvatthī, after their meal, returning from their alms round, the monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they [told him what had happened]. “idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisimha.
pubbaṇhasamayaṁ → pubbanhasamayaṁ (bj, pts) | pāvisimha → pavisimha (bj) | pāvisimha tesaṁ no → pavisimha tesanno (sya-all) Tesaṁ no, bhante, amhākaṁ etadahosi: ‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, yaṁ nūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti.
yena aññatitthiyānaṁ → yenaññatitthiyānaṁ (bj) Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimha;
yena aññatitthiyānaṁ → yenaññatitthiyānaṁ (bj) sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimha. Ekamantaṁ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṁ:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts) ‘samaṇo, āvuso, gotamo kāmānaṁ pariññaṁ paññapeti, mayampi kāmānaṁ pariññaṁ paññapema.
paññapeti → paññāpeti (bj, sya-all, pts) | paññapema → paññāpema (bj, sya-all) Samaṇo, āvuso, gotamo rūpānaṁ pariññaṁ paññapeti, mayampi rūpānaṁ pariññaṁ paññapema.
paññapeti → paññāpeti (bj, sya-all) | paññapema → paññāpema (bj, sya-all) Samaṇo, āvuso, gotamo vedanānaṁ pariññaṁ paññapeti, mayampi vedanānaṁ pariññaṁ paññapema.
paññapeti → paññāpeti (bj, sya-all) | paññapema → paññāpema (bj, sya-all) Idha no, āvuso, ko viseso, ko adhippayāso, kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti.
adhippayāso → adhippāyo (bj, sya-all, pts) | anusāsaninti → anasāsaninti (pts) Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimha, nappaṭikkosimha; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha: ‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti.

“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:“Monks, when the wanderers of other persuasions say this, they are to be told, ‘ko panāvuso, kāmānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
ādīnavo → ādinavo (pts)‘What, friends, with regard to sensuality, is the allure, what the drawback, what the escape? Ko rūpānaṁ assādo, ko ādīnavo, kiṁ nissaraṇaṁ?
ādīnavo → adīnavo (pts)What, with regard to forms, is the allure, what the drawback, what the escape? Ko vedanānaṁ assādo, ko ādīnavo, kiṁ nissaraṇan’ti?What, with regard to feelings, is the allure, what the drawback, what the escape?’ Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṁ āpajjissanti.When asked this, they will not manage an answer and, what is more, will get themselves into trouble. Taṁ kissa hetu?Why is that? Yathā taṁ, bhikkhave, avisayasmiṁ.Because it lies outside their range. Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.Monks, in this world with its devas, Māras, and Brahmās, in this people with its contemplatives & brahmans, its royalty & commonfolk, I do not see anyone who can satisfy the mind with an answer to these questions, aside from a Tathāgata, a Tathāgata’s disciples, or someone who has heard it from them.

Ko ca, bhikkhave, kāmānaṁ assādo?“Now what, monks, is the allure of sensuality? Pañcime, bhikkhave, kāmaguṇā.These five strings of sensuality. Katame pañca?Which five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. sotaviññeyyā saddā …pe…
saddā → (bj)Sounds cognizable via the ear… ghānaviññeyyā gandhā …Aromas cognizable via the nose… jivhāviññeyyā rasā …Flavors cognizable via the tongue… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—Tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. ime kho, bhikkhave, pañca kāmaguṇā. Yaṁ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—ayaṁ kāmānaṁ assādo.Now whatever pleasure or happiness arises in dependence on these five strands of sensuality, that is the allure of sensuality.

Ko ca, bhikkhave, kāmānaṁ ādīnavo?“And what is the drawback of sensuality? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—
sippaṭṭhānena → sippuṭṭhānena (sya-all) | sippaṭṭhānena → sippuṭṭhānena (bj: syā) | sippuṭṭhānena → sippaṭṭhānena (sya-all: sī.)There is the case where, on account of the occupation by which a clansman makes a living— yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena—
saṅkhānena → saṅkhāya (mr) | muddāya → muddhāya (sya-all) | saṅkhānena → saṅkhāya (cck: ka.)whether checking or accounting or calculating or plowing or trading or cattle-tending or archery or as a king’s man, or whatever the occupation may be— sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasarīsapasamphassehi rissamāno khuppipāsāya mīyamāno;
rissamāno → īrayamāno (mr); samphassamāno (…) | ḍaṁsamakasavātātapasarīsapasamphassehi → ḍaṁsamakasavātātapasiriṁsapasamphassehi (bj, pts); ḍaṁsamakasavātātapasarīṁsapasamphassehi (cck) | mīyamāno → miyyamāno (sya-all) | rissamāno → īrayamāno (bj: katthaci) | mīyamāno → mīyyamāno (bj: syā) | rissamāno → īrayamāno (cck: ka.); samphassamāno (cck: cūḷani. khaggavisāṇasutta 136) | miyyamāno → mīyamāno (sya-all: sī. yu.)he faces cold, he faces heat, being harassed by mosquitoes & flies, wind & sun & creeping things, dying from hunger & thirst. ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.“Now this drawback in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti.
te → (bj)“If the clansman gains no wealth while thus working & striving & making effort, So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:he sorrows, grieves, & laments, beats his breast, becomes distraught: ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.‘My work is in vain, my efforts are fruitless!’ Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ → (pts)Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

Tassa ce, bhikkhave, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti.“If the clansman gains wealth while thus working & striving & making effort, So tesaṁ bhogānaṁ ārakkhādhikaraṇaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti:he experiences pain & distress in protecting it: ‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi daheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti.
vaheyya → vāheyya (mr) | daheyya → ḍaheyya (bj, sya-all, pts) | me → te (sya-all) | vaheyya → vāheyya (bj: katthaci) | vaheyya → vāheyya (cck: ka.)‘How will 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?’ Tassa evaṁ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṁ vā vahati, appiyā vā dāyādā haranti.
dahati → ḍahati (bj, sya-all, pts)And as he thus guards and watches over 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. So socati kilamati paridevati urattāḷiṁ kandati, sammohaṁ āpajjati:And he sorrows, grieves, & laments, beats his breast, becomes distraught: ‘yampi me ahosi tampi no natthī’ti.‘What was mine is no more!’ Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ → (pts)Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

Puna caparaṁ, bhikkhave, 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.“Again, it is with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that kings quarrel with kings, nobles with nobles, brahmans with brahmans, householders with householders, mother with child, child with mother, father with child, child with father, brother with brother, sister with sister, brother with sister, sister with brother, friend with friend. Te tattha kalahaviggahavivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti.
kalahaviggahavivādāpannā → kalahaviggahavivādamāpannā (pts)And then in their quarrels, brawls, & disputes, they attack one another with fists or with clods or with sticks or with knives, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.so that they incur death or deadly pain. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ → (pts)Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
ubhatobyūḷhaṁ → ubhato viyūḷhaṁ (bj, pts); ubhatobyuḷhaṁ (sya-all) | usūsupi → ususu pi (pts) | sattīsupi → sattisu pi (pts) | asīsupi → asisu pi (pts) | ubhatobyuḷhaṁ → ubhatoviyūḷhaṁ (sya-all: sī. yu.)“Again, it is with sensuality for the reason, sensuality for the source… that (men), taking swords & shields and buckling on bows & quivers, charge into battle massed in double array while arrows & spears are flying and swords are flashing; Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṁ chindanti.and there they are wounded by arrows & spears, and their heads are cut off by swords, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.so that they incur death or deadly pain. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ → (pts)Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.
addāvalepanā → aṭṭāvalepanā (sya-all, mr) | usūsupi → ususu pi (pts) | sattīsupi → sattisu pi (pts) | asīsupi → asisu pi (pts) | addāvalepanā → aṭṭāvalepanā (bj: syā) | addāvalepanā → aṭṭāvalepanā (cck: syā. ka.) | aṭṭāvalepanā → addāvalepanā (sya-all: sī. yu.)“Again, it is with sensuality for the reason, sensuality for the source… that (men), taking swords & shields and buckling on bows & quivers, charge slippery bastions while arrows & spears are flying and swords are flashing; Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṁ chindanti.
chakaṇakāyapi → pakaṭṭhiyāpi (bj, pts1ed); chakaṇaṭiyāpi (sya-all) | chakaṇakāyapi → pakkaṭṭhiyāpi (bj, pts) | pakkaṭṭhiyāpi → chākaṇakāyapi (bj: machasaṁ) | chakaṇakāyapi → pakaṭṭhiyāpi (cck: sī.) | chakaṇaṭiyāpi → pakkaṭṭhiyā (sya-all: sī. yu.)and there they are splashed with boiling cow dung and crushed under heavy weights, and their heads are cut off by swords, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.so that they incur death or deadly pain. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ → (pts)Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti.“Again, it is with sensuality for the reason, sensuality for the source… that (men) break into windows, seize plunder, commit burglary, ambush highways, commit adultery, Tamenaṁ rājāno gahetvā vividhā kammakāraṇā kārenti—
vividhā kammakāraṇā → vividhāni kammakaraṇāni (sya-all) | kammakāraṇā kārenti kasāhipi → kammakaraṇā karonti kasāhi pi (pts) | kammakāraṇā → vividhāni kammakaraṇāni (bj: syā) | kammakaraṇāni → vividhā kammakaraṇā (sya-all: sī. yu.)and when they are captured, kings have them tortured in many ways. 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.
aḍḍhadaṇḍakehipi → addhadaṇḍakehipi (bj, pts) | kahāpaṇikampi → kahāpaṇakampi (bj, sya-all) | saṅkhamuṇḍikampi → saṅkhamuṇḍakampi (sya-all) | baḷisamaṁsikampi → balisamaṁsikampi (sya-all) | khārāpatacchikampi → khārāpaṭicchakampi (sya-all)They flog them with whips, beat them with canes, beat them with clubs; they cut off their hands, cut off their feet, cut off their hands & feet; they cut off their ears, cut off their noses, cut off their ears & noses; they subject them to the ‘porridge pot,’ the ‘polished-shell shave,’ the ‘Rāhu’s mouth,’ the ‘flaming garland,’ the ‘blazing hand,’ the ‘grass-duty (ascetic),’ the ‘bark-dress (ascetic),’ the ‘burning antelope,’ the ‘meat hooks,’ the ‘coin-gouging,’ the ‘lye pickling,’ the ‘pivot on a stake,’ the ‘rolled-up bed’; they have them splashed with boiling oil, devoured by dogs, impaled alive on stakes; they have their heads cut off with swords, Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṁ.so that they incur death or deadly pain. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ → (pts)Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

Puna caparaṁ, bhikkhave, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti.“Again, it is with sensuality for the reason, sensuality for the source… that (people) engage in bodily misconduct, verbal misconduct, mental misconduct. Te kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti.Having engaged in bodily, verbal, and mental misconduct, they—on the break-up of the body, after death—re-appear in the plane of deprivation, the bad destination, the lower realms, in hell. Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.
ayampi → ayaṁ (bj, pts) | ayaṁ → ayampi (bj: machasaṁ)Now this drawback too in the case of sensuality, this mass of stress in the future life, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.

Kiñca, bhikkhave, kāmānaṁ nissaraṇaṁ?“And what, monks, is the escape from sensuality? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṁ—idaṁ kāmānaṁ nissaraṇaṁ.
kho → yoca kho (bj: katthaci)The subduing of desire-passion for sensuality, the abandoning of desire-passion for sensuality: That is the escape from sensuality.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā kāme parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—netaṁ ṭhānaṁ vijjati.“That any contemplatives or brahmans who do not discern, as it has come to be, the allure of sensuality as allure, the drawback of sensuality as drawback, the escape from sensuality as escape, would themselves comprehend sensuality or would rouse another with the truth so that, in line with what he has practiced, he would comprehend sensuality: That is impossible. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti, te vata sāmaṁ vā kāme parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti—ṭhānametaṁ vijjati.
assādañca → assādaṁ (pts)But that any contemplatives or brahmans who discern, as it has come to be, the allure of sensuality as allure, the drawback of sensuality as drawback, the escape from sensuality as escape, would themselves comprehend sensuality or would rouse another with the truth so that, in line with what he has practiced, he would comprehend sensuality: That is possible.

Ko ca, bhikkhave, rūpānaṁ assādo?“Now what, monks, is the allure of forms? Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṁ samaye subhā vaṇṇanibhāti?
pannarasavassuddesikā → paṇṇarasa vassuddesikā (bj, sya-all) | nātikāḷī → nātikāḷikā (sya-all) | nāccodātā → na accodātā (pts) | nātikāḷī → nātikāḷikā (bj: syā)Suppose there were a maiden of the noble caste, the brahman caste, or the householder class, fifteen or sixteen years old, neither too tall nor too short, neither too thin nor too plump, neither too dark nor too pale. Is her beauty & charm at that time at its height?”

‘Evaṁ, bhante’.
bhante → bhanteti (sya-all)“Yes, lord.”

Yaṁ kho, bhikkhave, subhaṁ vaṇṇanibhaṁ paṭicca uppajjati sukhaṁ somanassaṁ—“Whatever pleasure & happiness arise in dependence on that beauty & charm: ayaṁ rūpānaṁ assādo.That is the allure of forms.”

Ko ca, bhikkhave, rūpānaṁ ādīnavo?“And what is the drawback of form? Idha, bhikkhave, tameva bhaginiṁ passeyya aparena samayena āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā, jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantiṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ, vilūnaṁ khalitasiraṁ valinaṁ tilakāhatagattaṁ.
palitakesaṁ → palitakesiṁ (si, sya-all, pts1ed) | khaṇḍadantaṁ → khaṇḍadantiṁ (si, sya-all, pts1ed) | khalitasiraṁ valinaṁ tilakāhatagattaṁ → khalitaṁsiraṁ valitaṁ tilakāhata gattaṁ (bj) | āsītikaṁ → asītikaṁ (sya-all, pts) | nāvutikaṁ → navutikaṁ (sya-all, pts) | gopānasivaṅkaṁ → gopāṇasivaṅkaṁ (sya-all) | khaṇḍadantaṁ palitakesaṁ → khaṇḍadantiṁ palitakesiṁ (sya-all, pts) | khalitasiraṁ valinaṁ → khallitasiraṁ valīnaṁ (sya-all) | tilakāhatagattaṁ → tilakāhatagattiṁ (pts) | khaṇḍadantaṁ → khaṇḍadantiṁ (bj: sīmu9) | palitakesaṁ → palitakesiṁ (bj: sīmu9) | khalitaṁsiraṁ → khalitasīraṁ (bj: sīmu9); khallitasīraṁ (bj: syā) | valitaṁ → valinaṁ (bj: sīmu9) | gattaṁ → tilakāhatagattiṁ (bj: sīmu9) | khaṇḍadantaṁ → khaṇḍadantiṁ (cck: sī. pī.) | palitakesaṁ → palitakesiṁ (cck note) | tilakāhatagattaṁ → tilakāhatagattiṁ (bahūsu) aṭṭhakathā ṭīkā oloketabbā (cck note)There is the case where one might see that very same woman at a later time, when she’s eighty, ninety, one hundred years old: aged, roof-rafter crooked, bent-over, supported by a cane, palsied, miserable, broken-toothed, gray-haired, scanty-haired, bald, wrinkled, her body all blotchy.

Taṁ kiṁ maññatha, bhikkhave,What do you think? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?Has her earlier beauty & charm vanished, and the drawback appeared?”

‘Evaṁ, bhante’.
bhante ayampi → bhanteti ayaṁ (sya-all)“Yes, lord.”

Ayampi, bhikkhave, rūpānaṁ ādīnavo.“This, monks, is the drawback of forms.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ.
semānaṁ → seyyamānaṁ (mr) | saṁvesiyamānaṁ → sampavesiyamānaṁ (sya-all) | saṁvesiyamānaṁ → sampavesiyamānaṁ (bj: syā) | semānaṁ → seyyamānaṁ (cck: ka.) | sampavesiyamānaṁ → saṁvesiyamānanti dissati (sya-all: yu.)“Again, one might see that very same woman sick, in pain, & seriously ill, lying soiled with her own urine & excrement, lifted up by others, laid down by others.

Taṁ kiṁ maññatha, bhikkhave,What do you think? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?Has her earlier beauty & charm vanished, and the drawback appeared?”

‘Evaṁ, bhante’.
bhante → bhanteti (sya-all)“Yes, lord.”

Ayampi, bhikkhave, rūpānaṁ ādīnavo.“This too, monks, is the drawback of forms.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
sivathikāya → sīvathikāya (bj, sya-all, pts)“Again, one might see that very same woman as a corpse cast away in a charnel ground—one day, two days, three days dead, bloated, livid, & oozing. ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā, uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
uddhumātakaṁ → uddhumātakaṁ vā (sya-all)

Taṁ kiṁ maññatha, bhikkhave,What do you think? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?Has her earlier beauty & charm vanished, and the drawback appeared?”

‘Evaṁ, bhante’.
bhante → bhanteti (sya-all)“Yes, lord.”

Ayampi, bhikkhave, rūpānaṁ ādīnavo.“This too, monks, is the drawback of forms.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
sivathikāya → sīvathikāya (bj, sya-all, pts)“Again, one might see that very same woman as a corpse cast away in a charnel ground kākehi vā khajjamānaṁ, kulalehi vā khajjamānaṁ, gijjhehi vā khajjamānaṁ, kaṅkehi vā khajjamānaṁ, sunakhehi vā khajjamānaṁ, byagghehi vā khajjamānaṁ, dīpīhi vā khajjamānaṁ, siṅgālehi vā khajjamānaṁ, vividhehi vā pāṇakajātehi khajjamānaṁ.
kaṅkehi → suvāṇehi (bj) | kākehi → kākehi vā khajjamānaṁ gijjhehi (sya-all) | pāṇakajātehi → pāṇakajātikehi (sya-all) | khajjamānaṁ → kaṅkhehi vā khajjamānaṁ (bj: machasaṁ) | vā → supāṇehi (bj: sīmu); sunakhehi vā khajjamānaṁ, byagghehi vā khajjamānaṁ, dīpīhi vā khajjamānaṁ (bj: machasaṁ) | vā → siṅgālehi (bj: machasaṁ)picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures…

Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṁ, bhante’.
bhante → bhanteti (sya-all) Ayampi, bhikkhave, rūpānaṁ ādīnavo.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
sivathikāya → sīvathikāya (sya-all, pts) aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ, aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni—
apagatasambandhāni disāvidisāvikkhittāni → apagatanhārusambandhāni disāvidisā vikkhittāni (sya-all) | vikkhittāni → disāvidisāsu vikkhittāni (bj: katthaci)a skeleton smeared with flesh & blood, connected with tendons… a fleshless skeleton smeared with blood, connected with tendons… a skeleton without flesh or blood, connected with tendons… aññena hatthaṭṭhikaṁ, aññena pādaṭṭhikaṁ, aññena gopphakaṭṭhikaṁ, aññena jaṅghaṭṭhikaṁ, aññena ūruṭṭhikaṁ, aññena kaṭiṭṭhikaṁ, aññena phāsukaṭṭhikaṁ, aññena piṭṭhiṭṭhikaṁ, aññena khandhaṭṭhikaṁ, aññena gīvaṭṭhikaṁ, aññena hanukaṭṭhikaṁ, aññena dantaṭṭhikaṁ, aññena sīsakaṭāhaṁ.
gopphakaṭṭhikaṁ aññena → (bj) | ūruṭṭhikaṁ → ūraṭṭhikaṁ (bj) | kaṭiṭṭhikaṁ → kaṭaṭṭhikaṁ (bj) | aññena gopphakaṭṭhikaṁ → (sya-all) | aññena → aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena (sya-all) | piṭṭhiṭṭhikaṁ → uraṭṭhikaṁ (sya-all) | khandhaṭṭhikaṁ → bāhuṭṭhikaṁ aññena aṁsaṭṭhikaṁ (sya-all) | hanukaṭṭhikaṁ → hanuṭṭhikaṁ (sya-all) | ūraṭṭhikaṁ → ūruṭṭhikaṁ (bj: machasaṁ) | kaṭaṭṭhikaṁ → kaṭiṭṭhakaṁ (bj: machasaṁ) | piṭṭhikaṇṭakaṁ → piṭṭhiṭṭhikaṁ ... dantaṭṭhikaṁ (bj: machasaṁ)bones detached from their tendons, scattered in all directions—here a hand bone, there a foot bone, here a shin bone, there a thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a skull…

Taṁ kiṁ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṁ, bhante’.
bhante → bhanteti (sya-all) Ayampi, bhikkhave, rūpānaṁ ādīnavo.

Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya sarīraṁ sivathikāya chaḍḍitaṁ—
sivathikāya → sīvathikāya (sya-all) aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni.
saṅkhavaṇṇūpanibhāni → saṅkhavaṇṇa paṭibhāgāni (bj: machasaṁ)the bones whitened, somewhat like the color of shells…piled up, more than a year old… decomposed into a powder.

Taṁ kiṁ maññatha, bhikkhave,What do you think? yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?Has her earlier beauty & charm vanished, and the drawback appeared?”

‘Evaṁ, bhante’.
bhante → bhanteti (sya-all)“Yes, lord.”

Ayampi, bhikkhave, rūpānaṁ ādīnavo.“This too, monks, is the drawback of forms.

Kiñca, bhikkhave, rūpānaṁ nissaraṇaṁ?“And what, monks, is the escape from forms? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṁ—idaṁ rūpānaṁ nissaraṇaṁ.The subduing of desire-passion for forms, the abandoning of desire-passion for forms: That is the escape from form.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti te vata sāmaṁ vā rūpe parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—netaṁ ṭhānaṁ vijjati.“That any contemplatives or brahmans who do not discern, as it has come to be, the allure of forms as allure, the drawback of forms as drawback, the escape from forms as escape, would themselves comprehend form or would rouse another with the truth so that, in line with what he has practiced, he would comprehend form: That is impossible. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā rūpe parijānissanti paraṁ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti—ṭhānametaṁ vijjati.But that any contemplatives or brahmans who discern, as it has come to be, the allure of forms as allure, the drawback of forms as drawback, the escape from forms as escape, would themselves comprehend form or would rouse another with the truth so that, in line with what he has practiced, he would comprehend form: That is possible.

Ko ca, bhikkhave, vedanānaṁ assādo?“Now what, monks, is the allure of feelings? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.There is the case where a monk—quite secluded from sensuality, secluded from unskillful (mental) qualities—enters & remains in the first jhāna: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. Yasmiṁ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;
attabyābādhāyapi → attavyābādhāya (bj) | parabyābādhāyapi → paravyābādhāya (bj) | ubhayabyābādhāyapi → ubhayavyābādhāya (bj)At that time he does not intend his own affliction, the affliction of others, or the affliction of both. abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
abyābajjhaṁyeva → abyāpajjhaṁyeva (bj, sya-all)He feels a feeling totally unafflicted. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.
abyābajjhaparamāhaṁ → abyāpajjhaparamāhaṁ (bj, sya-all)The unafflicted, I tell you, is the highest allure of feelings.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe…
upasampajja viharati → (bj)“Again the monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance… yasmiṁ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati …pe…
tatiyaṁ → tatiyaṁ jhānaṁ catutthaṁ (pts)With the fading of rapture he remains equanimous, mindful & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding’… yasmiṁ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, neva tasmiṁ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti;
atthaṅgamā adukkhamasukhaṁ → atthagamā adukkhaṁ asukhaṁ (bj) | attabyābādhāyapi → attavyābādhāya (bj) | parabyābādhāyapi → paravyābādhāya (bj) | ubhayabyābādhāyapi → ubhayavyābādhāya (bj) | atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ → atthagamā adukkhaṁ asukhaṁ upekhāsatipārisuddhiṁ (pts)With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. At that time he does not intend his own affliction, the affliction of others, or the affliction of both. abyābajjhaṁyeva tasmiṁ samaye vedanaṁ vedeti.
abyābajjhaṁyeva → abyāpajjhaṁyeva (bj, sya-all)He feels a feeling totally unafflicted. Abyābajjhaparamāhaṁ, bhikkhave, vedanānaṁ assādaṁ vadāmi.
abyābajjhaparamāhaṁ → abyāpajjhaparamāhaṁ (bj, sya-all)The unafflicted, I tell you, is the highest allure of feelings.

Ko ca, bhikkhave, vedanānaṁ ādīnavo?“And what is the drawback of feelings? Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo.
yaṁ → yā (bj: katthaci)The fact that feeling is inconstant, stressful, subject to change: This is the drawback of feelings.

Kiñca, bhikkhave, vedanānaṁ nissaraṇaṁ?“And what is the escape from feelings? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṁ—idaṁ vedanānaṁ nissaraṇaṁ.
vedanāsu → vedanānaṁ (sya-all)The subduing of desire-passion for feelings, the abandoning of desire-passion for feelings: That is the escape from feelings.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nappajānanti, te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—netaṁ ṭhānaṁ vijjati.
vedanaṁ → vedanā (bj, sya-all, pts) | yathā paṭipanno vedanaṁ → yathāpaṭipanno vedanā (sya-all, pts) | vedanā → vedanaṁ (bj: machasaṁ)“That any contemplatives or brahmans who do not discern, as it has come to be, the allure of feelings as allure, the drawback of feelings as drawback, the escape from feelings as escape, would themselves comprehend feeling or would rouse another with the truth so that, in line with what he has practiced, he would comprehend feeling: That is impossible. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ pajānanti te vata sāmaṁ vā vedanaṁ parijānissanti, paraṁ vā tathattāya samādapessanti yathā paṭipanno vedanaṁ parijānissatīti—ṭhānametaṁ vijjatī”ti.
pajānanti → pajānāti (bj) | vedanaṁ → vedanā (bj, sya-all, pts) | vedanaṁ parijānissatīti → vedanāparijānissatīti (bj) | yathā paṭipanno vedanaṁ → yathāpaṭipanno vedanā (sya-all, pts)But that any contemplatives or brahmans who discern, as it has come to be, the allure of feelings as allure, the drawback of feelings as drawback, the escape from feelings as escape, would themselves comprehend feeling or would rouse another with the truth so that, in line with what he has practiced, he would comprehend feeling: That is possible.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Mahādukkhakkhandhasuttaṁ niṭṭhitaṁ tatiyaṁ.