Evaṃ me sutaṃ:

I have heard that:

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇha·samayaṃ nivāsetvā patta·cīvara·mādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi: ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena añña·titthiyānaṃ paribbājakānaṃ ārāmo ten·upasaṅkameyyāmā’ ti?

On one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery. Then, early in the morning, several monks put on their robes and, carrying their bowls and outer robes, went into Savatthi for alms. The thought occurred to them, "It's still too early to go into Savatthi for alms. What if we were to visit the park of the wanderers of other persuasions?"

Atha kho te bhikkhū yena añña·titthiyānaṃ paribbājakānaṃ ārāmo ten·upasaṅkamiṃsu; upasaṅkamitvā tehi añña·titthiyehi paribbājakehi saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekam·antaṃ nisīdiṃsu. Ekam·antaṃ nisinne kho te bhikkhū te añña·titthiyā paribbājakā etad·avocuṃ:

So they headed to the park of the wanderers of other persuasions. On arrival, they exchanged courteous greetings with the wanderers of other persuasions. 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 kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānā·karaṇaṃ samaṇassa vā gotamassa amhākaṃ vā yadidaṃ dhamma·desanāya vā dhamma·desanaṃ, anusāsaniyā vā anusāsani nti?

Friends, Gotama the contemplative describes the comprehension of sensuality. We, too, describe the comprehension of sensuality. He describes the comprehension of forms. We, too, describe the comprehension of forms. He describes the comprehension of feelings. We, too, describe the comprehension of feelings. So what is the difference, what the distinction, what the distinguishing factor between him and us in terms of his teaching and ours, his message and ours?

Atha kho te bhikkhū tesaṃ añña·titthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu, nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu: ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’ ti.

The monks, neither delighting nor disapproving of the words of the wanderers of other persuasions, got up from their seats, [thinking,] "We will learn the meaning of these words in the Blessed One's presence."

Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapāta·paṭikkantā yena bhagavā ten·upasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekam·antaṃ nisīdiṃsu. Ekam·antaṃ nisinnā kho te bhikkhū bhagavantaṃ etad·avocuṃ: ‘Idha mayaṃ, bhante, pubbaṇha·samayaṃ nivāsetvā patta·cīvara·mādāya... etassa bhāsitassa atthaṃ ājānissāmā’ ti.

Then, having gone for alms in Savatthi, 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].

Evaṃvādino, bhikkhave, añña·titthiyā paribbājakā evamassu vacanīyā: ‘ko panāvuso, kāmānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanānaṃ assādo, ko ādīnavo, kiṃ nissaraṇa’nti? Evaṃ puṭṭhā, bhikkhave, añña·titthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sa·devake loke sa·mārake sa·brahmake sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgata·sāvakena vā, ito vā pana sutvā.

Monks, when the wanderers of other persuasions say this, they are to be told, 'What, friends, with regard to sensuality, is the allure, what the drawback, what the escape? What, with regard to forms, is the allure, what the drawback, what the escape? What, with regard to feelings, is the allure, what the drawback, what the escape?' When asked this, they will not manage an answer and, what is more, will get themselves into trouble. Why is that? Because it lies outside their range. Monks, in this world with its devas, maras, and brahmas, 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 Tathagata, a Tathagata's disciples, or someone who has heard it from them.

Ko ca, bhikkhave, kāmānaṃ assādo? Pañcime, bhikkhave, kāma·guṇā. Katame pañca? Cakkhu·viññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kām·ūpasaṃhitā rajanīyā. Sota·viññeyyā saddā iṭṭhā kantā manāpā piyarūpā kām·ūpasaṃhitā rajanīyā. Ghāna·viññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kām·ūpasaṃhitā rajanīyā. Jivhā·viññeyyā rasā iṭṭhā kantā manāpā piyarūpā kām·ūpasaṃhitā rajanīyā. Kāya·viññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kām·ūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāma·guṇā. Yaṃ kho, bhikkhave, ime pañca kāma·guṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo.

Now what, monks, is the allure of sensuality? These five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear — agreeable, pleasing, charming, endearing, fostering desire, enticing. Aromas cognizable via the nose — agreeable, pleasing, charming, endearing, fostering desire, enticing. Flavors cognizable via the tongue — agreeable, pleasing, charming, endearing, fostering desire, enticing. Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. Now whatever pleasure or joy arises in dependence on these five strands of sensuality, that is the allure of sensuality.

Ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti: yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rāja·porisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsa·makasa·vātā·tapa·sarīṃsapa-samphassehi rissamāno khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkha·k·khandho kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu.

And what is the drawback of sensuality? There is the case where, on account of the occupation by which a clansman makes a living — 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 — he faces cold, he faces heat, being harassed by mosquitoes & flies, wind & sun & creeping things, dying from hunger & thirst. 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, kula·puttassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati: ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkha·k·khandho kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu.

If the clansman gains no wealth while thus working & striving & making effort, he sorrows, grieves, & laments, beats his breast, becomes distraught: 'My work is in vain, my efforts are fruitless!' 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, kula·puttassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkh·ādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti: ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyu’nti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati: ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkha·k·khandho kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu.

If the clansman gains wealth while thus working & striving & making effort, he experiences pain & distress in protecting it: '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?' 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. And he sorrows, grieves, & laments, beats his breast, becomes distraught: 'What was mine is no more!' 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 caparaṃ, bhikkhave, kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkha·k·khandho kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu.

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. And then in their quarrels, brawls, & disputes, they attack one another with fists or with clods or with sticks or with knives, so that they incur death or deadly pain. 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 caparaṃ, bhikkhave, kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkha·k·khandho kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu.

Again, it is with sensuality for the reason, sensuality sensuality for the source, sensuality for the cause, the reason being simply sensuality, 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; and there they are wounded by arrows & spears, and their heads are cut off by swords, so that they incur death or deadly pain. 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 caparaṃ, bhikkhave, kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkha·k·khandho kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu.

Again, it is with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that (men), taking swords & shields and buckling on bows & quivers, charge slippery bastions while arrows & spears are flying and swords are flashing; and there they are splashed with boiling cow dung and crushed under heavy weights, and their heads are cut off by swords, so that they incur death or deadly pain. 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 caparaṃ, bhikkhave, kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti: kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti.

Again, it is with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that (men) break into windows, seize plunder, commit burglary, ambush highways, commit adultery, and when they are captured, kings have them tortured in many ways. 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.

Bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkha·k·khandho kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu.

They subject them to the 'porridge pot,' the 'polished-shell shave,' the 'Rahu'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, so that they incur death or deadly pain. 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 caparaṃ, bhikkhave, kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko, dukkha·k·khandho kāma·hetu kāma·nidānaṃ kām·ādhikaraṇaṃ kāmānameva hetu.

Again, it is with sensuality for the reason, sensuality for the source, sensuality for the cause, the reason being simply sensuality, that (people) engage in bodily misconduct, verbal misconduct, mental misconduct. Having engaged in bodily misconduct, verbal misconduct, 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. 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, kāmānaṃ nissaraṇaṃ? Yo kho, bhikkhave, kāmesu chanda·rāga·vinayo chanda·rāga·p·pahānaṃ: idaṃ kāmānaṃ nissaraṇaṃ.

And what, monks, is the escape from sensuality? 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 evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathā·bhūtaṃ nappajānanti te vata sāmaṃ vā kāme parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti, netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathā·bhūtaṃ pajānanti, te vata sāmaṃ vā kāme parijānissanti paraṃ vā tathattāya samādapessantntti yathā paṭipanno kāme parijānissatīti, ṭhānametaṃ vijjati.

That any brahmans or contemplatives who do not discern, as it actually is, 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. But that any brahmans or contemplatives who discern, as it actually is, 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, rūpānaṃ assādo? Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṃ samaye subhā vaṇṇanibhāti?

Now what, monks, is the allure of forms? 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?

– Evaṃ, bhante.

– Yaṃ kho, bhikkhave, subhaṃ vaṇṇanibhaṃ paṭicca uppajjati sukhaṃ somanassaṃ: ayaṃ rūpānaṃ assādo.

– Yes, lord.

– Whatever pleasure & joy arise in dependence on that beauty & charm: That is the allure of forms.

Ko ca, bhikkhave, rūpānaṃ ādīnavo? Idha, bhikkhave, tameva bhaginiṃ passeyya aparena samayena āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā, jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantiṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ, vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagattaṃ. Taṃ kiṃ maññatha, bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

And what is the drawback of forms? 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. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānaṃ. Taṃ kiṃ maññatha, bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

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. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ: ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā, uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. Taṃ kiṃ maññatha, bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

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. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ: kākehi vā khajjamānaṃ, kulalehi vā khajjamānaṃ, gijjhehi vā khajjamānaṃ, kaṅkehi vā khajjamānaṃ, sunakhehi vā khajjamānaṃ, byagghehi vā khajjamānaṃ, dīpīhi vā khajjamānaṃ, siṅgālehi vā khajjamānaṃ, vividhehi vā pāṇakajātehi khajjamānaṃ. Taṃ kiṃ maññatha, bhikkhave: yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

Again, one might see that very same woman as a corpse cast away in a charnel ground picked at by crows, picked at by vultures, & picked at by hawks, picked at by dogs, picked at by hyenas... & various other creatures. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ: aṭṭhika-saṅkhalikaṃ samaṃ-salohitaṃ nhāru-sambandhaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

Again, one might see that very same woman as a corpse cast away in a charnel ground, a skeleton smeared with flesh & blood, connected with tendons. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ: aṭṭhika-saṅkhalikaṃ nimaṃ-salohita-makkhitaṃ nhāru-sambandhaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

Again, one might see that very same woman as a corpse cast away in a charnel ground, a fleshless skeleton smeared with blood, connected with tendons. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ: aṭṭhika-saṅkhalikaṃ apagatamaṃ-salohitaṃ nhāru-sambandhaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

Again, one might see that very same woman as a corpse cast away in a charnel ground, a skeleton without flesh or blood, connected with tendons. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ: aṭṭhikāni apagata-sambandhāni disā-vidisā-vikkhittāni: aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena gopphakaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ, aññena ūruṭṭhikaṃ, aññena kaṭiṭṭhikaṃ, aññena phāsukaṭṭhikaṃ, aññena piṭṭhiṭṭhikaṃ, aññena khandhaṭṭhikaṃ, aññena gīvaṭṭhikaṃ, aññena hanukaṭṭhikaṃ, aññena dantaṭṭhikaṃ, aññena sīsakaṭāhaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

Again, one might see that very same woman as a corpse cast away in a charnel ground, 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. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ: aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

Again, one might see that very same woman as a corpse cast away in a charnel ground, the bones whitened, somewhat like the color of shells. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ: aṭṭhikāni puñjakitāni terovassikāni. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

Again, one might see that very same woman as a corpse cast away in a charnel ground, the bones piled up, more than a year old. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ: aṭṭhikāni pūtīni cuṇṇakajātāni. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti?

Again, one might see that very same woman as a corpse cast away in a charnel ground, the bones decomposed into a powder. What do you think: Has her earlier beauty & charm vanished, and the drawback appeared?

– Evaṃ, bhante.

– Ayampi, bhikkhave, rūpānaṃ ādīnavo.

– Yes, lord.

– This, monks, is the drawback of forms.

Kiñca, bhikkhave, rūpānaṃ nissaraṇaṃ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṃ: idaṃ rūpānaṃ nissaraṇaṃ.

And what, monks, is the escape from forms? 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 evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathā·bhūtaṃ nappajānanti te vata sāmaṃ vā rūpe parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti, netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathā·bhūtaṃ pajānanti te vata sāmaṃ vā rūpe parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti, ṭhānametaṃ vijjati.

That any brahmans or contemplatives who do not discern, as it actually is, 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. But that any brahmans or contemplatives who discern, as it actually is, 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, vedanānaṃ assādo? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

Now what, monks, is the allure of feelings? There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. At that time, when — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation, he does not intend his own affliction, the affliction of others, or the affliction of both. He feels a feeling totally unafflicted. The unafflicted, I tell you, is the highest allure of feelings.

Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

Again the monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. At that time, when with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance, he does not intend his own affliction, the affliction of others, or the affliction of both. He feels a feeling totally unafflicted. The unafflicted, I tell you, is the highest allure of feelings.

Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

Again the monk, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding'. At that time, when with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding', he does not intend his own affliction, the affliction of others, or the affliction of both. He feels a feeling totally unafflicted. The unafflicted, I tell you, is the highest allure of feelings.

Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa-domanassānaṃ atthaṅgamā adukkham-asukhaṃ upekkhā-sati-pārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

Again the monk, with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. At that time, when with the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain, he does not intend his own affliction, the affliction of others, or the affliction of both. He feels a feeling totally unafflicted. The unafflicted, I tell you, is the highest allure of feelings.

Ko ca, bhikkhave, vedanānaṃ ādīnavo? Yaṃ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā: ayaṃ vedanānaṃ ādīnavo.

And what is the drawback of feelings? The fact that feeling is inconstant, stressful, subject to change: This is the drawback of feelings.

Kiñca, bhikkhave, vedanānaṃ nissaraṇaṃ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṃ: idaṃ vedanānaṃ nissaraṇaṃ.

And what is the escape from feelings? 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 evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathā·bhūtaṃ nappajānanti, te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti, netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathā·bhūtaṃ pajānanti te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti, ṭhānametaṃ vijjatī ti.

That any brahmans or contemplatives who do not discern, as it actually is, 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. But that any brahmans or contemplatives who discern, as it actually is, 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. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.