Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park.

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca:Then Mahānāma the Sakyan went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, “dīgharattāhaṁ, bhante, bhagavatā evaṁ dhammaṁ desitaṁ ājānāmi:“For a long time now, lord, I have understood the Dhamma taught by the Blessed One thus: ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti.
‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti → idaṁ vākyaṁ cck potthake‘Greed is a defilement of the mind; aversion is a defilement of the mind; delusion is a defilement of the mind.’ Evañcāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi:
Evañcāhaṁ → evaṁpāhaṁ (mr)Yet even though I understand the Dhamma taught by the Blessed One that ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti.greed is a defilement of the mind, aversion is a defilement of the mind, delusion is a defilement of the mind, Atha ca pana me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti.there are still times when the quality of greed invades my mind and remains, when the quality of aversion… the quality of delusion invades my mind and remains. Tassa mayhaṁ, bhante, evaṁ hoti:The thought occurs to me: ‘kosu nāma me dhammo ajjhattaṁ appahīno yena me ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhantī’”ti.What quality is unabandoned within me so that there are times when the quality of greed invades my mind and remains, when the quality of aversion… the quality of delusion invades my mind and remains?”

“So eva kho te, mahānāma, dhammo ajjhattaṁ appahīno yena te ekadā lobhadhammāpi cittaṁ pariyādāya tiṭṭhanti, dosadhammāpi cittaṁ pariyādāya tiṭṭhanti, mohadhammāpi cittaṁ pariyādāya tiṭṭhanti.“Mahānāma, that very quality [i.e., greed, aversion, or delusion] is what is unabandoned within you so that there are times when the quality of greed… the quality of aversion… the quality of delusion invades your mind and remains. So ca hi te, mahānāma, dhammo ajjhattaṁ pahīno abhavissa, na tvaṁ agāraṁ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi.For if that quality were abandoned in you, you would not live the household life and would not partake of sensuality. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṁ appahīno tasmā tvaṁ agāraṁ ajjhāvasasi, kāme paribhuñjasi.It’s because that quality is not abandoned in you that you live the household life and partake of sensuality.

‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—
bahupāyāsā → bahūpāyāsā (bj, sya-all)“Even though a disciple of the noble ones has clearly seen as it has come to be with right discernment that sensuality is of much stress, much despair, & greater drawbacks, iti cepi, mahānāma, ariyasāvakassa yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nādhigacchati, aññaṁ vā tato santataraṁ;
hoti, so ca → sova (mr)still—if he has not attained a rapture & pleasure apart from sensuality, apart from unskillful qualities, or something more peaceful than that— atha kho so neva tāva anāvaṭṭī kāmesu hoti.he can be tempted by sensuality. 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;But when he has clearly seen as it has come to be with right discernment that sensuality is of much stress, much despair, & greater drawbacks, and he has attained a rapture & pleasure apart from sensuality, apart from unskillful qualities, or something more peaceful than that, atha kho so anāvaṭṭī kāmesu hoti.he cannot be tempted by sensuality.

Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato,“I myself, before my self-awakening, when I was still just an unawakened bodhisatta, saw as it had come to be with right discernment that ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti,sensuality is of much stress, much despair, & greater drawbacks, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṁ nājjhagamaṁ, aññaṁ vā tato santataraṁ;
ca → sova (mr)but as long as I had not attained a rapture & pleasure apart from sensuality, apart from unskillful qualities, or something more peaceful than that, atha khvāhaṁ neva tāva anāvaṭṭī kāmesu paccaññāsiṁ.I did not claim that I could not be tempted by sensuality. 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;But when I saw as it had come to be with right discernment that sensuality is of much stress, much despair, & greater drawbacks, and I had attained a rapture & pleasure apart from sensuality, apart from unskillful qualities, or something more peaceful than that, athāhaṁ anāvaṭṭī kāmesu paccaññāsiṁ.that was when I claimed that I could not be tempted by sensuality.

Ko ca, mahānāma, kāmānaṁ assādo?“Now what, Mahānāma, is the allure of sensuality? Pañcime, mahānāma, 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…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, mahānāma, pañca kāmaguṇā. Yaṁ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ—Now whatever pleasure or happiness arises in dependence on these five strands of sensuality, ayaṁ kāmānaṁ assādo.that is the allure of sensuality.

Ko ca, mahānāma, kāmānaṁ ādīnavo?“And what is the drawback of sensuality? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṁ kappeti—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,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;he faces cold, he faces heat, being harassed by mosquitoes & flies, wind & sun & creeping things, dying from hunger & thirst. ayampi, mahānāma, 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, mahānāma, kulaputtassa evaṁ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti,“If the clansman gains no wealth while thus working & striving & making effort, so socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati ‘moghaṁ vata me uṭṭhānaṁ, aphalo vata me vāyāmo’ti.he sorrows, grieves, & laments, beats his breast, becomes distraught: ‘My work is in vain, my efforts are fruitless!’ Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.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, mahānāma, 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 vā dāyādā hareyyun’ti.‘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.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, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.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, 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.“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.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, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.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, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, ubhatobyūḷhaṁ saṅgāmaṁ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.“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, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.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, mahānāma, kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu asicammaṁ gahetvā, dhanukalāpaṁ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu.“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.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, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.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, mahānāma, 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—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.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, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.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, mahānāma, 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, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu.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.

Ekamidāhaṁ, mahānāma, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.“Once, Mahānāma, when I was staying near Rājagaha on Vulture Peak Mountain, Tena kho pana samayena sambahulā nigaṇṭhā isigilipasse kāḷasilāyaṁ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti.
nigaṇṭhā → niganthā (sya-all, mr)a number of Nigaṇṭhas were at Black Rock on the slopes of Isigili, practicing continuous standing: rejecting seats, experiencing fierce, sharp, racking pains due to exertion.

Atha khvāhaṁ, mahānāma, sāyanhasamayaṁ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṁ; upasaṅkamitvā te nigaṇṭhe etadavocaṁ:So, emerging from my seclusion in the evening, I went to the Nigaṇṭhas at Black Rock on the slopes of Isigili and on arrival asked them, ‘kiṁ nu tumhe, āvuso nigaṇṭhā, ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti?‘Why are you practicing continuous standing: rejecting seats, experiencing fierce, sharp, racking pains due to exertion?’

Evaṁ vutte, mahānāma, te nigaṇṭhā maṁ etadavocuṁ:When this was said, the Nigaṇṭhas said to me, ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti:
nāṭaputto → nātaputto (bj); nāthaputto (pts1ed)‘Friend, the Nigaṇṭha Nāṭaputta is all-knowing, all-seeing, and claims total knowledge & vision thus: “carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.“Whether I am walking or standing, sleeping or awake, knowledge & vision are continuously & continually established in me.”

So evamāha:He has told us, “atthi kho vo, nigaṇṭhā, pubbe pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha;
atthi kho vo → atthi vo (bj); atthi kho bho (sya-all, mr) | nijjīretha → nijjaretha (bj, sya-all, pts1ed)“Nigaṇṭhas, there are evil actions that you have done in the past. Exhaust them with these painful austerities. yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpassa kammassa akaraṇaṁ;
yaṁ panettha → mayaṁ panettha (mr)When in the present you are restrained in body, restrained in speech, and restrained in mind, that is the non-doing of evil action for the future. iti purāṇānaṁ kammānaṁ tapasā byantibhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.” Tañca panamhākaṁ ruccati ceva khamati ca, tena camha attamanā’ti.We approve of that (teaching), prefer it, and are gratified by it.’

Evaṁ vutte, ahaṁ, mahānāma, te nigaṇṭhe etadavocaṁ:“When this was said, I asked them, ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—‘But friends, do you know ahuvamheva mayaṁ pubbe na nāhuvamhā’ti?that you existed in the past, and that you did not not exist?’

‘No hidaṁ, āvuso’.“‘No, friend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—“‘And do you know akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhā’ti?that you did evil actions in the past, and that you did not not do them?’

‘No hidaṁ, āvuso’.“‘No, friend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—“‘And do you know evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti?that you did such-and-such evil actions in the past?’

‘No hidaṁ, āvuso’.“‘No, friend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—“‘And do you know ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted?’

‘No hidaṁ, āvuso’.“‘No, friend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—“‘But do you know diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti?what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now?’

‘No hidaṁ, āvuso’.“‘No, friend.’

‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—“‘So, friends, it seems that ahuvamheva mayaṁ pubbe na nāhuvamhāti, na jānātha—you don’t know that you existed in the past, and that you did not not exist; akaramheva mayaṁ pubbe pāpakammaṁ na nākaramhāti, na jānātha—you don’t know that you did evil actions in the past, and that you did not not do them; evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—you don’t know that you did such-and-such evil actions in the past; ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti.you don’t know that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted; Na jānātha—you don’t know diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ.what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now. Evaṁ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti?That being the case, those in the world who are murderers, bloody-handed doers of what is cruel, when they are later reborn among human beings, go forth with the Nigaṇṭhas.’

‘Na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ;“‘But, friend Gotama, it’s not the case that pleasure is to be attained through pleasure. Pleasure is to be attained through pain. sukhena cāvuso gotama, sukhaṁ adhigantabbaṁ abhavissa, rājā māgadho seniyo bimbisāro sukhaṁ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.For if pleasure were to be attained through pleasure, then King Seniya Bimbisāra of Magadha would attain pleasure, for he lives in greater pleasure than you, friend Gotama.’

‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā:“‘Surely the venerable Nigaṇṭhas said that rashly and without reflecting… “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. Api ca ahameva tattha paṭipucchitabbo:for instead, I should be asked, “ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti?“Who lives in greater pleasure: King Seniya Bimbisāra of Magadha or master Gotama?”’

Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṁ adhigantabbaṁ, dukkhena kho sukhaṁ adhigantabbaṁ;“‘Yes, friend Gotama, we said that rashly and without reflecting… 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:but let that be. We now ask you, master Gotama: “ko nu kho āyasmantānaṁ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo”ti?Who lives in greater pleasure: King Seniya Bimbisāra of Magadha or master Gotama?’

Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṁ byākareyyātha.“‘In that case, Nigaṇṭhas, I will question you in return. Answer as you like. Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro,What do you think? aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti?Can King Seniya Bimbisāra of Magadha—without moving his body, without uttering a word—dwell sensitive to unalloyed pleasure for seven days & nights?’

‘No hidaṁ, āvuso’.“‘No, friend.”

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni …pe…“‘… for six days & nights.… pañca rattindivāni …for five days & nights… cattāri rattindivāni … tīṇi rattindivāni … dve rattindivāni … ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharitun’ti?for a day & a night?’

‘No hidaṁ, āvuso’.“‘No, friend.”

‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ.“‘Now, I—without moving my body, without uttering a word—can dwell sensitive to unalloyed pleasure for a day and a night… Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni …for two days & nights… tīṇi rattindivāni …for three… cattāri rattindivāni …four… pañca rattindivāni …five… cha rattindivāni …six… satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharituṁ.seven days & nights. Taṁ kiṁ maññathāvuso nigaṇṭhā, evaṁ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṁ vā’ti?So what do you think? That being the case, who dwells in greater pleasure: King Seniya Bimbisāra of Magadha or me?’

‘Evaṁ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti.“‘That being the case, master Gotama dwells in greater pleasure than King Seniya Bimbisāra of Magadha.’”

Idamavoca bhagavā.That is what the Blessed One said. Attamano mahānāmo sakko bhagavato bhāsitaṁ abhinandīti.Gratified, Mahānāma the Sakyan delighted in the Blessed One’s words.

Cūḷadukkhakkhandhasuttaṁ niṭṭhitaṁ catutthaṁ.