mn.13 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. Then several monks, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for almsfood. Then it occurred to these monks; “It is too early to walk for almsfood in Sāvatthī. Suppose we were to approach the park of the wanderers belonging to other sects?” Then these monks approached the park of the wanderers belonging to other sects; having approached, they exchanged greetings with the wanderers belonging to other sects, and having exchanged greetings of courtesy and friendliness, they sat down at a respectful distance. As these monks were sitting down at a respectful distance, these wanderers belonging to other sects spoke thus to them:

“Your reverences, the recluse Gotama lays down the full understanding of sense-pleasures; we too lay down the full understanding of sense-pleasures. Your reverences, the recluse Gotama lays down the full understanding of material shapes; we too lay down the full understanding of material shapes. Your reverences, the recluse Gotama lays down the full understanding of feelings; we too lay down the full understanding of feelings. So, your reverences, herein what is the divergence, what the discrepancy, what the difference between the recluse Gotama and us, that is to say in dhamma-teaching as against dhamma-teaching, in instruction as against instruction?”

Then those monks neither rejoiced in nor scoffed at what the wanderers belonging to other sects had said. Rising from their seats they departed, not rejoicing, not scoffing, but thinking: “We shall learn the meaning of what has been said in the Lord's presence.” Then these monks having walked for almsfood in Sāvatthī, returning from the alms-gathering after the meal, approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. As they were sitting down at a respectful distance, these monks spoke thus to the Lord: “Now we, Lord, having dressed in the morning, taking our bowls and robes, entered Sāvatthī for almsfood. It occurred to us, Lord: ‘It is too early to walk for almsfood in Sāvatthī. Suppose we were to approach the park of the wanderers belonging to other sects?’ So we, Lord, approached the park of the wanderers belonging to other sects and exchanged greetings with the wanderers belonging to other sects, and having exchanged greetings of courtesy and friendliness, we sat down at a respectful distance. As we were sitting down at a respectful distance, these wanderers belonging to other sects spoke thus to us: “Your reverences, the recluse Gotama lays down the full understanding of sense-pleasures; we too lay down the full understanding of sense-pleasures. Your reverences, the recluse Gotama lays down the full understanding of material shapes; we too lay down the full understanding of material shapes. Your reverences, the recluse Gotama lays down the full understanding of feelings; we too lay down the full understanding of feelings. So, your reverences, herein what is the divergence, what the discrepancy, what the difference between the recluse Gotama and us, that is to say in dhamma-teaching as against dhamma-teaching, in instruction as against instruction?” Then we neither rejoiced in nor scoffed at what the wanderers belonging to other sects had said. Rising from our seats we departed, not rejoicing, not scoffing, but thinking: ‘We shall learn the meaning of what has been said in the Lord's presence.’”

“Monks, wanderers belonging to other sects who speak thus should be spoken to thus: ‘But what, your reverences, is the satisfaction in pleasures of the senses, what the peril, what the escape (from them)?’ Monks, when wanderers belonging to other sects are questioned in this way, they will not be able to explain, and moreover they will get into further difficulties. What is the reason for this? It is that it is not within their scope. I, monks, do not see anyone in the world with its devas, Maras and Brahmas, in creation with its recluses and brahmans, its devas and men, who could win approbation with his answers to these questions except a Tathāgata or a Tathāgata disciple or one who has heard (the teaching) from them.

And what, monks, is the satisfaction in pleasures of the senses? These five, monks, are the strands of sense-pleasures. What five? Material shapes cognisable by the eye, agreeable, pleasant, liked, enticing, connected with sensual pleasures, alluring. Sounds cognisable by the ear, agreeable, pleasant, liked, enticing, connected with sensual pleasures, alluring. Smells cognisable by the nose, agreeable, pleasant, liked, enticing, connected with sensual pleasures, alluring. Tastes cognisable by the tongue, agreeable, pleasant, liked, enticing, connected with sensual pleasures, alluring. Touches cognisable by the body, agreeable, pleasant, liked, enticing, connected with sensual pleasures, alluring. These, monks, are the five strands of sense-pleasures. Whatever pleasure, whatever happiness arises in consequence of these five strands of sense-pleasures, this is the satisfaction in sense-pleasures.

And what, monks, is the peril in sense-pleasures? In this case, monks, a young man of family earns his living by some craft, such as reckoning on the fingers, such as calculation, such as computing, such as agriculture, such as being in a rajah's service, such as by another craft. He is afflicted by the cold, he is afflicted by the heat, suffering from the touch of gadflies, mosquitoes, wind, sun, creeping things, dying of hunger and thirst. This, monks, is a peril in pleasures of the senses that is present, a stem of ill, having pleasures of the senses as the cause, having pleasures of the senses as the provenance, being a consequence of pleasures of the senses, the very cause of pleasures of the senses.

If, monks, this young man of family rouses himself, exerts himself, strives thus, but if these possessions do not come to his hand, he grieves, mourns, laments, beating his breast and wailing, he falls into disillusionment, and thinks: ‘Indeed my exertion is vain, indeed my striving is fruitless.’ This too, monks, is a peril in the pleasures of the senses that is present, a stem of ill, having pleasures of the senses as the cause, having pleasures of the senses as the provenance, being a consequence of pleasures of the senses, the very cause of pleasures of the senses.

If, monks, this young man of family rouses himself, exerts himself, strives thus, and these possessions come to his hand, he experiences suffering and sorrow in consequence of looking after them, and thinks: ‘Now by what means may neither kings nor thieves take away my possessions, nor fire burn them, nor water carry them away, nor heirs whom I do not like take them away?’ Although he looks after these possessions and guards them, kings do take them away or thieves take them away, or fire burns them or water carries them away, or heirs whom he does not like take them away. He grieves, mourns, laments, beating his breast and wailing, he falls into disillusionment, and thinks: ‘I do not even have that which was mine.’ This too, monks, is a peril in the pleasures of the senses that is present, a stem of ill, having pleasures of the senses as the cause, having pleasures of the senses as the provenance, being a consequence of pleasures of the senses, the very cause of pleasures of the senses.

And again, monks, when sense-pleasures are the cause, sense-pleasures the provenance, sense-pleasures the consequence, the very cause of sense-pleasures, kings dispute with kings, nobles dispute with nobles, brahmans dispute with brahmans, householders dispute with householders, a mother disputes with her son, a son disputes with his mother, a father disputes with his son, a son disputes with his father, a brother disputes with a brother, a brother disputes with a sister, a sister disputes with a brother, a friend disputes with a friend. Those who enter into quarrel, contention, dispute and attack one another with their hands and with stones and with sticks and with weapons, these suffer dying then and pain like unto dying. This too, monks, is a peril in the pleasures of the senses that is present, a stem of ill, having pleasures of the senses as the cause, having pleasures of the senses as the provenance, being a consequence of pleasures of the senses, the very cause of pleasures of the senses.

And again, monks, when sense-pleasures are the cause, sense-pleasures the provenance, sense-pleasures the consequence, the very cause of sense-pleasures, having taken sword and shield, having girded on bow and quiver, both sides mass for battle and arrows are hurled and knives are hurled and swords are flashing. These who wound with arrows and wound with knives and decapitate with their swords, these suffer dying then and pain like unto dying. This too, monks, is a peril in the pleasures of the senses that is present, a stem of ill, having pleasures of the senses as the cause, having pleasures of the senses as the provenance, being a consequence of pleasures of the senses, the very cause of pleasures of the senses.

And again, monks, when sense-pleasures are the cause, sense-pleasures the provenance, sense-pleasures the consequence, the very cause of sense-pleasures, having taken sword and shield, having girded on bow and quiver, they leap on to the newly daubed ramparts, and arrows are hurled and knives are hurled and swords are flashing. Those who wound with arrows and wound with knives and pour boiling cow-dung over them and crush them with the (falling) portcullis and decapitate them with their swords, these suffer dying then and pain like unto dying. This too, monks, is a peril in the pleasures of the senses that is present, a stem of ill, having pleasures of the senses as the cause, having pleasures of the senses as the provenance, being a consequence of pleasures of the senses, the very cause of pleasures of the senses.

And again, monks, when sense-pleasures are the cause, sense-pleasures the provenance, sense-pleasures the consequence, the very cause of sense-pleasures, they break into a house and carry off the booty and behave as a thief and wait in ambush and go to other men's wives. Kings, having arrested such a one, deal out various punishments. They lash him with whips and they lash him with canes and they lash him with (birch) rods, and they cut off his hand, and they cut off his foot, and they cut off his hand and foot, and they cut off his ear, and they cut off his nose, and they cut off his ear and nose, and they give him the ‘gruel-pot’ punishment, and they give him the ‘shell-tonsure’ punishment, and they give him the ‘Rahu's mouth.’ punishment, and they give him the ‘fire-garland’ punishment, and they give him the ‘flaming hand’ punishment, and they give him the ‘hay-twist’ punishment, and they give him the ‘bark-dress’ punishment, and they give him the ‘antelope’ punishment, and they give him the ‘flesh-hooking’ punishment, and they give him the ‘disc-slice’ punishment, and they give him the ‘pickling process’ punishment, and they give him the ‘circling the pin.’ punishment, and they give him the ‘straw mattress.’ punishment, and they spray him with boiling oil, give him as food to the dogs, impale him alive on stakes and decapitate him with a sword. This too, monks, is a peril in the pleasures of the senses that is present, a stem of ill, having pleasures of the senses as the cause, having pleasures of the senses as the provenance, being a consequence of pleasures of the senses, the very cause of pleasures of the senses.

And again, monks, when sense-pleasures are the cause, sense-pleasures the provenance, sense-pleasures the consequence, the very cause of sense-pleasures, they behave wrongly in body, they behave wrongly in speech, they behave wrongly in thought. These, having behaved wrongly in body, in speech, in thought, at the breaking up of the body after dying, arise in a sorrowful state, a bad bourn, the abyss, Niraya Hell. This, monks, is a peril in pleasures of the senses that is of the future, a stem of ill, having pleasures of the senses as the cause, having pleasures of the senses as the provenance, being a consequence of pleasures of the senses, the very cause of pleasures of the senses.

And what, monks, is the escape from pleasures of the senses? Whatever, monks, is the control of desire for and attachment to pleasures of the senses, the getting rid of the desire and attachment, this is the escape from pleasures of the senses.

Monks, whatever recluses or brahmans do not thus comprehend the satisfaction in pleasures of the senses as satisfaction, the peril as peril, the escape as escape as it really is, these indeed will neither know their own sense-pleasures accurately, nor will they arouse another to a similar condition so that, as he fares along, he will know sense-pleasures accurately, this situation does not exist. But, monks, whatever recluses or brahmans comprehend thus the satisfaction in pleasures of the senses as satisfaction, the peril as peril, the escape as escape as it really is, these indeed either know their own sense-pleasures accurately, or they will arouse another to a similar condition, so that, as he fares along, he will know sense-pleasures accurately, this situation exists.

And what, monks, is the satisfaction in material shapes? Monks, it is like a girl in a noble's family or a brahman's family or a householder's family who at the age of fifteen or sixteen is not too tall, not too short, not too thin, not too fat, not too dark, not too fair, is she, monks, at the height of her beauty and loveliness at that time?”

“Yes, Lord.”

“Monks, whatever happiness and pleasure arise because of beauty and loveliness, this is satisfaction in material shapes.

And what, monks, is peril in material shapes? As to this, monks, one might see that same lady after a time, eighty or ninety or a hundred years old, aged, crooked as a rafter, bent, leaning on a stick, going along palsied, miserable, youth gone, teeth broken, hair thinned, skin wrinkled, stumbling along, the limbs discoloured. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see that same lady diseased, suffering, sorely ill, lying in her own excrement, having to be lifted up by others, having to be laid down by others. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see that same lady, her body thrown aside in a cemetery, dead for one, two or three days, swollen, discoloured, decomposing. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see this same lady, her body thrown aside in a cemetery, being devoured by crows or ravens or vultures or wild dogs or jackals or by a variety of animals. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see that same lady, her body thrown aside in a cemetery, a skeleton with (some) flesh and blood, sinew-bound. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see that same lady, her body thrown aside in a cemetery, a fleshless skeleton with a smear of blood, sinew-bound. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see that same lady, her body thrown aside in a cemetery, a skeleton without flesh or blood, sinew-bound. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see that same lady, her body thrown aside in a cemetery, the bones no longer held together, scattered in this direction and that: here a hand-bone, there a foot-bone, here a leg-bone, there a rib, here a hip-bone, there a back-bone, here the skull. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see that same lady, her body thrown aside in a cemetery, the bones white and something like sea-shells. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see that same lady, her body thrown aside in a cemetery, a heap of dried-up bones more than a year old. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And again, monks, one might see that same lady, her body thrown aside in a cemetery, the bones gone rotten and reduced to powder. What would you think, monks? That that which was former beauty and loveliness has vanished, a peril has appeared?”

“Yes, Lord.”

“This too, monks, is a peril in material shapes.

And what, monks, is the escape from material shapes? Whatever, monks, is the control of desire and attachment, the getting rid of desire and attachment to material shapes, this is the escape from material shapes. Monks, whatever recluses or brahmans do not thus comprehend the satisfaction in material shapes as satisfaction, the peril as peril, the escape as escape as it really is, these indeed will neither know material shapes accurately themselves nor will they arouse another to a similar condition, so that, as he fares along, he will know material shapes accurately, this situation does not exist. But, monks, whatever recluses or brahmans comprehend thus the satisfaction in material shapes as satisfaction, the peril as peril, the escape as escape as it really is, these indeed either know material shapes accurately themselves or they will arouse another to a similar condition, so that, as he fares along, he will know material shapes accurately, this situation exists.

And what, monks, is the satisfaction of feelings? As to this, monks, a monk aloof from pleasures of the senses, aloof from unskilled states of mind, enters into and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful. Monks, at the time in which the monk aloof from pleasures of the senses, aloof from unskilled states of mind, enters into and abides in the first meditation which is accompanied by initial thought and discursive thought, is born of aloofness, and is rapturous and joyful, if at that time he does not strive for his own hurt, if he does not strive for the hurt of others, if he does not strive for the hurt of both, at that very time he experiences a feeling that is not hurtful. I, monks, say that not-hurtfulness is the highest satisfaction among feelings.

And again, monks, a monk, by allaying initial thought and discursive thought, with the mind subjectively tranquillised and fixed on one point, enters into and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration, and is rapturous and joyful. Monks, at the time in which the monk, by allaying initial thought and discursive thought, with the mind subjectively tranquillised and fixed on one point, enters into and abides in the second meditation which is devoid of initial and discursive thought, is born of concentration, and is rapturous and joyful, if at that time he does not strive for his own hurt, if he does not strive for the hurt of others, if he does not strive for the hurt of both, at that very time he experiences a feeling that is not hurtful. I, monks, say that not-hurtfulness is the highest satisfaction among feelings.

And again, monks, a monk, by the fading out of rapture, abiding with equanimity, attentive, and clearly conscious experiencing in his person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful.’ enters into and abides in the third meditation. Monks, at the time in which the monk, by the fading out of rapture, abiding with equanimity, attentive, and clearly conscious experiencing in his person that joy of which the ariyans say: ‘Joyful lives he who has equanimity and is mindful.’ enters into and abides in the third meditation, if at that time he does not strive for his own hurt, if he does not strive for the hurt of others, if he does not strive for the hurt of both, at that very time he experiences a feeling that is not hurtful. I, monks, say that not-hurtfulness is the highest satisfaction among feelings.

And again, monks, a monk, by getting rid of joy and by getting rid of anguish, and by the going down of his former pleasures and sorrows, enters into and abides in the fourth meditation, which has neither anguish nor joy and which is entirely purified by equanimity and mindfulness. Monks, at the time in which the monk, by getting rid of joy and by getting rid of anguish, and by the going down of his former pleasures and sorrows, enters into and abides in the fourth meditation, which has neither anguish nor joy and which is entirely purified by equanimity and mindfulness, if at that time he does not strive for his own hurt, if he does not strive for the hurt of others, if he does not strive for the hurt of both, at that very time he experiences a feeling that is not hurtful. I, monks, say that not-hurtfulness is the highest satisfaction among feelings.

And what, monks, is the peril of feelings? Inasmuch, monks, as feelings are impermanent, ill, liable to change, this is the peril of feelings.

And what, monks, is the escape from feelings? Whatever, monks, is the control of desire and attachment, the getting rid of desire and attachment to feelings, this is the escape from feelings.

Monks, whatever recluses or brahmans do not thus comprehend the satisfaction in feelings as satisfaction, the peril as peril, the escape as escape as it really is, these indeed will neither know feelings accurately themselves nor will they arouse another to a similar condition, so that, as he fares along, he will know feelings accurately, this situation does not exist. But, monks, whatever recluses or brahmans comprehend thus the satisfaction in feelings as satisfaction, the peril as peril, the escape as escape as it really is, these indeed know feelings accurately themselves or they will arouse another to a similar condition, so that, as he fares along, he will know feelings accurately, this situation exists.”

Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.

The Greater Discourse on the Stems of Anguish: The Third

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.

Then, when it was morning, a number of bhikkhus dressed, and taking their bowls and outer robes, went into Sāvatthī for alms. Then they thought: “It is still too early to wander for alms in Sāvatthī. Suppose we went to the park of the wanderers of other sects.” So they went to the park of the wanderers of other sects and exchanged greetings with the wanderers. When this courteous and amiable talk was finished, they sat down at one side. The wanderers said to them:

“Friends, the recluse Gotama describes the full understanding of sensual pleasures, and we do so too; the recluse Gotama describes the full understanding of material form, and we do so too; the recluse Gotama describes the full understanding of feelings, and we do so too. What then is the distinction here, friends, what is the variance, what is the difference between the recluse Gotama’s teaching of the Dhamma and ours, between his instructions and ours?”

Then those bhikkhus neither approved nor disapproved of the wanderers’ words. Without doing either they rose from their seats and went away, thinking: “We shall come to understand the meaning of these words in the Blessed One’s presence.”

When they had wandered for alms in Sāvatthī and had returned from their almsround, after the meal they went to the Blessed One, and after paying homage to him, they sat down at one side and told him what had taken place. The Blessed One said:

“Bhikkhus, wanderers of other sects who speak thus should be questioned thus: ‘But, friends, what is the gratification, what is the danger, and what is the escape in the case of sensual pleasures? What is the gratification, what is the danger, and what is the escape in the case of material form? What is the gratification, what is the danger, and what is the escape in the case of feelings?’ Being questioned thus, wanderers of other sects will fail to account for the matter, and what is more, they will get into difficulties. Why is that? Because it is not their province. Bhikkhus, I see no one in the world with its gods, its Māras, and its Brahmās, in this generation with its recluses and brahmins, with its princes and its people, who could satisfy the mind with a reply to these questions, except for the Tathāgata or his disciple or one who has learned it from them.

Sensual Pleasures

i “And what, bhikkhus, is the gratification in the case of sensual pleasures? Bhikkhus, 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.

ii “And what, bhikkhus, is the danger in the case of sensual pleasures? Here, bhikkhus, 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.

“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…the cause being simply sensual pleasures.

“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…the cause being simply sensual pleasures.

“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 here and now…the cause being simply sensual pleasures.

“Again, with sensual pleasures as the cause…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.

“Again, with sensual pleasures as the cause…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.

“Again, with sensual pleasures as the cause…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’; 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 here and now…the cause being simply sensual pleasures.

“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, having sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.

iii “And what, bhikkhus, is the escape in the case of sensual pleasures? It is the removal of desire and lust, the abandonment of desire and lust for sensual pleasures. This is the escape in the case of sensual pleasures.

“That those recluses and brahmins who do not understand as it actually is the gratification as gratification, the danger as danger, and the escape as escape in the case of sensual pleasures, can either themselves fully understand sensual pleasures or instruct another so that he can fully understand sensual pleasures—that is impossible. That those recluses and brahmins who understand as it actually is the gratification as gratification, the danger as danger, and the escape as escape in the case of sensual pleasures, can either themselves fully understand sensual pleasures or instruct another so that he can fully understand sensual pleasures—that is possible.

Material Form

i “And what, bhikkhus, is the gratification in the case of material form? Suppose there were a girl of the noble class or the brahmin class or of householder stock, in her fifteenth or sixteenth year, neither too tall nor too short, neither too thin nor too fat, neither too dark nor too fair. Is her beauty and loveliness then at its height?”—“Yes, venerable sir.”—“Now the pleasure and joy that arise in dependence on that beauty and loveliness are the gratification in the case of material form.

ii “And what, bhikkhus, is the danger in the case of material form? Later on one might see that same woman here at eighty, ninety, or a hundred years, aged, as crooked as a roof bracket, doubled up, supported by a walking stick, tottering, frail, her youth gone, her teeth broken, grey-haired, scanty-haired, bald, wrinkled, with limbs all blotchy. What do you think, bhikkhus? Has her former beauty and loveliness vanished and the danger become evident?”—“Yes, venerable sir.”—“Bhikkhus, this is a danger in the case of material form.

“Again, one might see that same woman afflicted, suffering, and gravely ill, lying fouled in her own urine and excrement, lifted up by some and set down by others. What do you think, bhikkhus? Has her former beauty and loveliness vanished and the danger become evident?”—“Yes, venerable sir.”—“Bhikkhus, this too is a danger in the case of material form.

“Again, one might see that same woman as a corpse thrown aside in a charnel ground, one, two, or three days dead, bloated, livid, and oozing matter. What do you think, bhikkhus? Has her former beauty and loveliness vanished and the danger become evident?”—“Yes, venerable sir.”—“Bhikkhus, this too is a danger in the case of material form.

“Again, one might see that same woman as a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures, dogs, jackals, or various kinds of worms… …a skeleton with flesh and blood, held together with sinews…a fleshless skeleton smeared with blood, held together with sinews…a skeleton without flesh and blood, held together with sinews…disconnected bones scattered in all directions—here a hand-bone, there a foot-bone, here a thigh-bone, there a rib-bone, here a hip-bone, there a back-bone, here the skull…bones bleached white, the colour of shells…bones heaped up…bones more than a year old, rotted and crumbled to dust. What do you think, bhikkhus? Has her former beauty and loveliness vanished and the danger become evident?”—“Yes, venerable sir.”—“Bhikkhus, this too is a danger in the case of material form.

iii “And what, bhikkhus, is the escape in the case of material form? It is the removal of desire and lust, the abandonment of desire and lust for material form. This is the escape in the case of material form.

“That those recluses and brahmins who do not understand as it actually is the gratification as gratification, the danger as danger, and the escape as escape in the case of material form, can either themselves fully understand material form or instruct another so that he can fully understand material form—that is impossible. That those recluses and brahmins who understand as it actually is the gratification as gratification, the danger as danger, and the escape as escape in the case of material form, can either themselves fully understand material form or instruct another so that he can fully understand material form—that is possible.

Feelings

i “And what, bhikkhus, is the gratification in the case of feelings? Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. On such an occasion he does not choose for his own affliction, or for another’s affliction, or for the affliction of both. On that occasion he feels only feeling that is free from affliction. The highest gratification in the case of feelings is freedom from affliction, I say.

“Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…With the fading away as well of rapture…he enters upon and abides in the third jhāna…With the abandoning of pleasure and pain he enters upon and abides in the fourth jhāna…On such an occasion he does not choose for his own affliction, or for another’s affliction, or for the affliction of both. On that occasion he feels only feeling that is free from affliction. The highest gratification in the case of feelings is freedom from affliction, I say.

ii “And what, bhikkhus, is the danger in the case of feelings? Feelings are impermanent, suffering, and subject to change. This is the danger in the case of feelings.

iii “And what, bhikkhus, is the escape in the case of feelings? It is the removal of desire and lust, the abandonment of desire and lust for feelings. This is the escape in the case of feelings.

“That those recluses and brahmins who do not understand as it actually is the gratification as gratification, the danger as danger, and the escape as escape in the case of feelings, can either themselves fully understand feelings or instruct another so that he can fully understand feelings—that is impossible. That those recluses and brahmins who understand as it actually is the gratification as gratification, the danger as danger, and the escape as escape in the case of feelings, can either themselves fully understand feelings or instruct another so that he can fully understand feelings—that is possible.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, at Jeta‘s Grove, in Anāthapiṇḍika‘s Park. Then many monks dressed in the morning, took their bowls and robes, and entered Sāvatthi for alms. Then it occurred to those monks, “It is too early to go for alms in Sāvatthi. Perhaps we will approach the park where there are wanderers from other religions.”

Then those monks approached the park where there were wanderers from other religions and conversed with them. When the appropriate polite conversation was finished, they sat to one side. When the monks were seated to one side, the wanderers said to them, “Venerables, the contemplative Gotama teaches the complete understanding of sensuality, and we also teach the complete understanding of sensuality. The contemplative Gotama teaches the complete understanding of bodies¹, and we also teach the complete understanding of bodies. The contemplative Gotama teaches the complete understanding of feelings, and we also teach the complete understanding of feelings. Venerables, what is the distinction, the difference, the variation between the teachings and instructions given by the contemplative Gotama and those given by us?”

The monks neither approved of nor rejected the wanderers’ statement. Instead, they rose from their seats and left, thinking “We will understand the meaning of this in the Blessed One‘s presence.”

Then after those monks had gone for alms in Sāvatthi, finished their meal, and returned from their alms-round, they approached the Blessed One, paid respects to him, and sat to one side. When they were seated to one side, those monks said to the Blessed One, “Bhante, this morning we dressed, took our bowls and robes, and entered Sāvatthi for alms… we rose from our seats and left, thinking ‘We will understand the meaning of this in the Blessed One‘s presence.’”

“Monks, when wanderers from other religions say that, this is what you should say: ‘Venerable, in relation to sensuality, what is the gratification, what is the drawback, and what is the escape? In relation to bodies, what is the gratification, what is the drawback, and what is the escape? In relation to feelings, what is the gratification, what is the drawback, and what is the escape?’ Monks, when wanderers from other religions are asked this, they will be unable to reply and will only get more distressed. For what reason? Monks, it is not their domain. Monks, I do not see anyone in this world of devas, māras, and brahmas, in this generation of contemplatives and brahmins with its celestial and human beings, that is able to satisfy the mind with an answer to these questions – except a Tathāgata, a disciple of a Tathāgata, or someone who has heard it from them.

“Monks, in relation to sensuality, what is the gratification? Monks, there are these five strands of sensuality. What five? Sights cognizable by the eye which are desirable, enjoyable, pleasant, lovable, sensual, and exciting; sounds cognizable by the ear… fragrances cognizable by the nose… flavors cognizable by the tongue… tangibles cognizable by the body which are desirable, enjoyable, pleasant, lovable, sensual, and exciting – monks, these are the five strands of sensuality. Monks, the pleasure and elation which arises dependent on these five strands of sensuality is the gratification in relation to sensuality.

“Monks, in relation to sensuality, what is the drawback? Monks, here a gentleman makes a living by means of some kind of job – whether scribing, accounting, calculating, farming, trading, cow-herding, archery, government service, or some other job. He must face cold and heat, suffer the touch of flies, mosquitoes, wind, sunburn, and reptiles, and endure hunger and thirst. Monks, this is a visible² drawback in relation to sensuality: the mass of suffering which is caused by sensuality, originates in sensuality, is the consequence of sensuality – the cause of which is just sensuality.

“Monks, if that gentleman‘s exertion, struggle, and effort does not produce wealth, he becomes sorrowful, weary, and aggrieved; he beats his chest and falls into confusion, thinking ‘My exertion was in vain! My effort was fruitless!’ Monks, this is another visible drawback in relation to sensuality: the mass of suffering which is caused by sensuality, originates in sensuality, is the consequence of sensuality – the cause of which is just sensuality.

“Monks, if that gentleman‘s exertion, struggle, and effort does produce wealth, then he experiences pain and depression as a consequence of guarding his wealth, thinking ‘May the government³ not take my wealth, may thieves not take it, may fire not burn it, may water not sweep it away, may unloved heirs not take it.’ But despite his attempt to guard his wealth, the government takes it, or thieves take it, or fire burns it, or water sweeps it away, or unloved heirs take it. He becomes sorrowful, weary, and aggrieved; he beats his chest and falls into confusion, thinking ‘What once was mine is no longer mine!’ Monks, this is another visible drawback in relation to sensuality: the mass of suffering which is caused by sensuality, originates in sensuality, is the consequence of sensuality – the cause of which is just sensuality.

“Furthermore, monks, these are caused by sensuality, originate in sensuality, are the consequence of sensuality, the cause of which is just sensuality: kings dispute with kings, aristocrats dispute with aristocrats, brahmins dispute with brahmins, householders dispute with householders, mothers dispute with their children, children dispute with their mothers, fathers dispute with their children, children dispute with their fathers, brothers dispute with brothers, brothers dispute with sisters, sisters dispute with brothers, companions disputes with companions. Because of that disputing, arguing, and contention, they attack each other with fists, stones, sticks, and knives. As a result, they undergo death or death-like pain. Monks, this is another visible drawback in relation to sensuality: the mass of suffering which is caused by sensuality, originates in sensuality, is the consequence of sensuality – the cause of which is just sensuality.

“Furthermore, monks, these are caused by sensuality, originate in sensuality, are the consequence of sensuality, the cause of which is just sensuality: having taken up sword and shield, having strapped on bow and quiver, they take both⁴ and charge into battle, amidst speeding⁵ arrows and spears, amidst flashing swords. There they are pierced by arrows, pierced by spears, and decapitated by swords. As a result, they undergo death or death-like pain. Monks, this is another visible drawback in relation to sensuality: the mass of suffering which is caused by sensuality, originates in sensuality, is the consequence of sensuality – the cause of which is just sensuality.

“Furthermore, monks, these are caused by sensuality, originate in sensuality, are the consequence of sensuality, the cause of which is just sensuality: having taken up sword and shield, having strapped on bow and quiver, they charge at fortified strongholds, amidst speeding arrows and spears, amidst flashing swords. There they are pierced by arrows, pierced by spears, doused in caustic liquids⁶, crushed by heavy weights, and decapitated by swords. As a result, they undergo death or death-like pain. Monks, this is another visible drawback in relation to sensuality: the mass of suffering which is caused by sensuality, originates in sensuality, is the consequence of sensuality – the cause of which is just sensuality.

“Furthermore, monks, these are caused by sensuality, originate in sensuality, are the consequence of sensuality, the cause of which is just sensuality: they break into houses, they plunder, they commit burglary, they commit highway robbery, they commit adultery. Then after seizing them, the government inflicts various kinds of torture on them – it has them flogged with whips, beaten with sticks, beaten with batons; it cuts off their hands, their feet, their hands and feet, their ears, their nose, their ears and nose; it performs the ‘Vinegar-bowl,’ the ‘Conch-head,’ the ‘Eclipse-mouth,’ the ‘Glowing Necklace,’ the ‘Hand-torch,’ the ‘Grass-voice,’ the ‘Bark-garment,’ the ‘Antelope,’ the ‘Meat-hook,’ the ‘Coin,’ the ‘Lye-dissolving,’ the ‘Twisting Lock,’ the ‘Straw Seat’;⁷ it douses them with hot oil, has them chewed on by dogs, impales them on a spike while they are still alive, and decapitates them. As a result, they undergo death or death-like pain. Monks, this is another visible drawback in relation to sensuality: the mass of suffering which is caused by sensuality, originates in sensuality, is the consequence of sensuality – the cause of which is just sensuality.

“Furthermore, monks, these are caused by sensuality, originate in sensuality, are the consequence of sensuality, the cause of which is just sensuality: they engage in physical misconduct, verbal misconduct, and mental misconduct. After engaging in physical, verbal, and mental misconduct, when they are separated from their bodies after death, they appear in deprivation, a bad destination, downfall – in hell. Monks, this is a future⁸ drawback in relation to sensuality: the mass of suffering which is caused by sensuality, originates in sensuality, is the consequence of sensuality – the cause of which is just sensuality.

“Monks, what is the escape in relation to sensuality? Monks, the destruction of desire and lust for sensuality, the abandoning of desire and lust for sensuality – this is the escape in relation to sensuality.

“Monks, regarding those contemplatives and brahmins who do not truly understand in relation to sensuality the gratification as the gratification, the drawback as the drawback, and the escape as the escape – it is impossible that they will themselves come to a complete understanding of sensuality, and that they will encourage others to practice similarly so that they can also come to a complete understanding of sensuality.

“Monks, regarding those contemplatives and brahmins who truly understand in relation to sensuality the gratification as the gratification, the drawback as the drawback, and the escape as the escape – it is possible that they will themselves come to a complete understanding of sensuality, and that they will encourage others to practice similarly so that they can also come to a complete understanding of sensuality.

“Monks, what is the gratification in relation to bodies? Here, monks, one might see a young lady – an aristocrat, a brahmin, or a householder – who is fifteen or sixteen years old, not too tall and not too short, not too thin and not too fat, not too dark and not too pale. Monks, on that occasion is she at the peak of her radiance and beauty?” “Yes, Bhante.” “Monks, the pleasure and elation which arises dependent on that radiance and beauty is the gratification in relation to bodies.

“Monks, what is the drawback in relation to bodies? Monks, on a later occasion one might see that same sister – eighty, ninety, or a hundred years old – decrepit, hunch-backed, bent over, leaning on a stick, trembling as she moves, afflicted; her youth gone, teeth broken, hair gone grey and sparse, limbs wrinkled and mottled. What do you think, monks? Has her previous peak of radiance and beauty disappeared, and the drawback manifested?” “Yes, Bhante.” “Monks, this is the drawback in relation to bodies.

“Furthermore, monks, on a later occasion one might see that same sister – sick, in pain, severely ill, lying in her own urine and excrement, relying on others to get her up and lead her around. What do you think, monks? Has her previous peak of radiance and beauty disappeared, and the drawback manifested?” “Yes, Bhante.” “Monks, this is another drawback in relation to bodies.

“Furthermore, monks, on a later occasion one might see that same sister, her corpse discarded in a cemetery – one, two, or three days dead; bloated, discolored, festering. What do you think, monks? Has her previous radiance and beauty disappeared, and the drawback manifested?” “Yes, Bhante.” “Monks, this is another drawback in relation to bodies.

“Furthermore, monks, on a later occasion one might see that same sister, her corpse discarded in a cemetery – being chewed on by crows, hawks, vultures, dogs, jackals, or worms. What do you think, monks? Has her previous radiance and beauty disappeared, and the drawback manifested?” “Yes, Bhante.” “Monks, this is another drawback in relation to bodies.

“Furthermore, monks, on a later occasion one might see that same sister, her corpse discarded in a cemetery – a skeleton with flesh and blood, bound together by sinews; a fleshless, bloody skeleton bound together by sinews; a fleshless, bloodless skeleton bound together by sinews; or disconnected bones scattered in every direction – a hand-bone in one direction, a foot-bone in another direction, an ankle-bone in another direction, a calf-bone in another direction, a thigh-bone in another direction, a hip-bone in another direction, a rib-bone in another direction, a spine-bone in another direction, a breast-bone in another direction, a neck-bone in another direction, a jaw-bone in another direction, a tooth in another direction, a skull in another direction. What do you think, monks? Has her previous radiance and beauty disappeared, and the drawback manifested?” “Yes, Bhante.” “Monks, this is another drawback in relation to bodies.

“Furthermore, monks, on a later occasion one might see that same sister, her corpse discarded in a cemetery – bones as white as conch-shells, a pile of bones more than a year old, bones crumbled to dust. What do you think, monks? Has her previous radiance and beauty disappeared, and the drawback manifested?” “Yes, Bhante.” “Monks, this is another drawback in relation to bodies.

“Monks, what is the escape in relation to bodies? Monks, the destruction of desire and lust for bodies, the abandoning of desire and lust for bodies – this is the escape in relation to bodies.

“Monks, regarding those contemplatives and brahmins who do not truly understand in relation to bodies the gratification as the gratification, the drawback as the drawback, and the escape as the escape – it is impossible that they will themselves come to a complete understanding of bodies, and that they will encourage others to practice similarly so that they can also come to a complete understanding of bodies.

“Monks, regarding those contemplatives and brahmins who truly understand in relation to bodies the gratification as the gratification, the drawback as the drawback, and the escape as the escape – it is possible that they will themselves come to a complete understanding of bodies, and that they will encourage others to practice similarly so that they can also come to a complete understanding of bodies.

“Monks, what is the gratification in relation to feelings? Monks, isolated from sensuality and from unwholesome phenomena, a monk attains and remains in the first Jhāna, which has thought, examination, and the rapture and happiness produced by isolation. Monks, on the occasion when, isolated from sensuality and from unwholesome phenomena, a monk attains and remains in the first Jhāna, which has thought, examination, and the rapture and happiness produced by isolation, at that time he does not intend harm⁹ for himself, for others, or for both; at that time he feels feelings that are completely harmless¹⁰. Monks, I say that freedom from harm is the highest gratification in relation to feelings.

“Furthermore, monks, with the pacification of thought and examination, and with internal composure and mental unification, a monk attains and remains in the second Jhāna, which has no thought, no examination, and has the rapture and happiness produced by concentration… with the dissipation of rapture a monk dwells equanimous, mindful, and clearly aware – what the noble ones describe as ‘Equanimous, mindful, and happy’; he attains and remains in the third Jhāna… with the abandoning of pleasure and pain, and with the previous disappearance of elation and depression, a monk attains and remains in the fourth Jhāna, which has neither pain nor pleasure, and has purity of mindfulness and equanimity… at that time he does not intend harm for himself, for others, or for both; at that time he feels feelings that are completely harmless. Monks, I say that freedom from harm is the highest gratification in relation to feelings.

“Monks, what is the drawback in relation to feelings? Monks, that feelings are impermanent, unsatisfying, and subject to change – this is the drawback in relation to feelings.

“Monks, what is the escape in relation to feelings? Monks, the destruction of desire and lust for feelings, the abandoning of desire and lust for feelings – this is the escape in relation to feelings.

“Monks, regarding those contemplatives and brahmins who do not truly understand in relation to feelings the gratification as the gratification, the drawback as the drawback, and the escape as the escape – it is impossible that they will themselves come to a complete understanding of feelings, and that they will encourage others to practice similarly so that they can also come to a complete understanding of feelings.

“Monks, regarding those contemplatives and brahmins who truly understand in relation to feelings the gratification as the gratification, the drawback as the drawback, and the escape as the escape – it is possible that they will themselves come to a complete understanding of feelings, and that they will encourage others to practice similarly so that they can also come to a complete understanding of feelings.”

This is what the Blessed One said. Satisfied, the monks delighted in the Blessed One‘s speech.