3.
The Greater Discourse on the Mass of Suffering
163. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then several monks, having dressed in the earlier period of the day, taking their bowls and robes, entered Sāvatthī for almsfood. Then those monks had this thought: "It is still very early to walk for almsfood in Sāvatthī. What if we were to approach the park of the heterodox wandering ascetics?" Then those monks approached the park of the heterodox wandering ascetics; having approached, they exchanged friendly greetings with those heterodox wandering ascetics; having concluded the pleasant and memorable talk, they sat down to one side. When those monks were seated to one side, those heterodox wandering ascetics said this to them: "The ascetic Gotama, friends, declares the full understanding of sensual pleasures, we too declare the full understanding of sensual pleasures; the ascetic Gotama, friends, declares the full understanding of material forms, we too declare the full understanding of material forms; the ascetic Gotama, friends, declares the full understanding of feelings, we too declare the full understanding of feelings; here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us - that is to say, regarding teaching the Teaching or regarding instruction?" Then those monks neither delighted in nor protested against what those heterodox wandering ascetics had said; without delighting in and without protesting against, they rose from their seats and departed - "We shall understand the meaning of this statement in the presence of the Blessed One."
164. Then those monks, having walked for almsfood in Sāvatthī, after the meal, having returned from their alms round, approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Here we, venerable sir, having dressed in the earlier period of the day, taking our bowls and robes, entered Sāvatthī for almsfood. Then this occurred to us, venerable sir - 'It is still very early to walk for almsfood in Sāvatthī. What if we were to approach the park of the heterodox wandering ascetics?' Then we, venerable sir, approached the park of the heterodox wandering ascetics; having approached, we exchanged friendly greetings with those heterodox wandering ascetics; having concluded the pleasant and memorable talk, we sat down to one side. When we were seated to one side, venerable sir, those heterodox wandering ascetics said this to us - 'The ascetic Gotama, friends, declares the full understanding of sensual pleasures, we too declare the full understanding of sensual pleasures. The ascetic Gotama, friends, declares the full understanding of material forms, we too declare the full understanding of material forms. The ascetic Gotama, friends, declares the full understanding of feelings, we too declare the full understanding of feelings. Here, friends, what is the distinction, what is the disparity, what is the difference between the ascetic Gotama and us, that is to say, regarding teaching the Teaching or regarding instruction?' Then we, venerable sir, neither delighted in nor protested against what those heterodox wandering ascetics had said; without delighting in and without protesting against, we rose from our seats and departed - 'We shall understand the meaning of this statement in the presence of the Blessed One.'"
165. "Monks, heterodox wandering ascetics who speak thus should be told thus - 'But what, friend, is the gratification of sensual pleasures, what is the danger, what is the escape? What is the gratification of material forms, what is the danger, what is the escape? What is the gratification of feelings, what is the danger, what is the escape?' Thus asked, monks, heterodox wandering ascetics will not be able to explain, and furthermore they will fall into vexation. What is the reason for this? Because, monks, it is not within their domain. I do not see anyone, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could satisfy the mind with an explanation of these questions, except for the Truth-finder or a disciple of the Truth-finder, or else having heard it from here.
166. "And what, monks, is the gratification of sensual pleasures? These are the five types of sensual pleasure, monks. Which five? Forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing; sounds cognizable by ear... etc. odours cognizable by nose... flavours cognizable by tongue... tangible objects cognizable by body that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing - these, monks, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure - this is the gratification of sensual pleasures.
167. "And what, monks, is the danger of sensual pleasures? Here, monks, a son of good family earns his living by whatever craft - whether by accounting, whether by calculation, whether by reckoning, whether by farming, whether by trade, whether by cattle-herding, whether by archery, whether by government service, whether by some other craft - facing cold, facing heat, being afflicted by contact with gadflies, mosquitoes, wind, sun, and creeping creatures, dying of hunger and thirst; this too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.
"If, monks, for that son of good family thus exerting, striving, and endeavouring, those riches are not achieved. He grieves, is wearied, laments, beats his breast and wails, falls into confusion - 'Surely my effort was in vain, surely my endeavour was fruitless.' This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.
"If, monks, for that son of good family thus exerting, striving, and endeavouring, those riches are achieved. He experiences suffering and displeasure on account of protecting those riches - 'How might kings not take my riches, how might thieves not take them, how might fire not burn them, how might water not carry them away, how might disagreeable heirs not take them.' For him thus guarding and protecting, those riches are taken by kings, or taken by thieves, or burnt by fire, or carried away by water, or taken by disagreeable heirs. He grieves, is wearied, laments, beats his breast and wails, falls into confusion - 'What I had, that too is no longer mine.' This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.
168. "Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, kings quarrel with kings, those of the warrior caste quarrel with those of the warrior caste, brahmins quarrel with brahmins, householders quarrel with householders, a mother quarrels with her son, a son quarrels with his mother, a father quarrels with his son, a son quarrels with his father, a brother quarrels with his brother, a brother quarrels with his sister, a sister quarrels with her brother, a friend quarrels with his friend. They, having engaged in dispute, strife and contention there, attack one another with fists, attack with clods, attack with sticks, attack with knives. They there undergo death and suffering like death. This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.
"Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, having taken up sword and shield, having fastened bow and quiver, they plunge into battle massed on both sides, while arrows are being shot, while spears are being hurled, while swords are flashing. They there are pierced by arrows, are pierced by spears, have their heads cut off by swords. They there undergo death and suffering like death. This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.
"Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, having taken up sword and shield, having fastened bow and quiver, they charge at slippery bastions plastered with mud, while arrows are being shot, while spears are being hurled, while swords are flashing. They there are pierced by arrows, are pierced by spears, are drenched with boiling cow dung, are crushed by the portcullis, have their heads cut off by swords. They there undergo death and suffering like death. This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.
169. "Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, they break into houses, they carry off plunder, they commit robbery, they stand in ambush on the highway, they go to another's wife. Kings, having seized him, inflict various bodily punishments - they flog him with whips, they flog him with canes, they flog him with half-clubs; they cut off his hand, they cut off his foot, they cut off his hand and foot, they cut off his ear, they cut off his nose, they cut off his ear and nose; they inflict the "gruel pot" torture, they inflict the "shell-tonsure" torture, they inflict the "Rāhu's mouth" torture, they inflict the "fire garland" torture, they inflict the "hand torch" torture, they inflict the "grass-strip" torture, they inflict the "bark-dress" torture, they inflict the "antelope" torture, they inflict the "flesh-hook" torture, they inflict the "coin-cutting" torture, they inflict the "lye-pickling" torture, they inflict the "pivot-turning" torture, they inflict the "straw-chair" torture, they pour boiling oil on him, they have him eaten by dogs, they impale him alive on a stake, they cut off his head with a sword. They there undergo death and suffering like death. This too, monks, is a danger of sensual pleasures visible here and now, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.
"Furthermore, monks, because of sensual pleasures, with sensual pleasures as the source, with sensual pleasures as the reason, the cause being simply sensual pleasures, they practise misconduct by body, they practise misconduct by speech, they practise misconduct by mind. They, having practised misconduct by body, having practised misconduct by speech, having practised misconduct by mind, upon the body's collapse at death, are reborn in a realm of misery, an unfortunate realm, a nether world, in hell. This too, monks, is a danger of sensual pleasures pertaining to the future life, a mass of suffering with sensual pleasures as the cause, sensual pleasures as the source, sensual pleasures as the reason, the cause being simply sensual pleasures.
170. "And what, monks, is the escape from sensual pleasures? Whatever, monks, is the removal of desire and lust, the abandoning of desire and lust regarding sensual pleasures - this is the escape from sensual pleasures.
"Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification of sensual pleasures as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand sensual pleasures by themselves, or will instigate another towards the truth so that one practicing thus will fully understand sensual pleasures - this is impossible. But whatever ascetics or brahmins, monks, who understand as it really is the gratification of sensual pleasures as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand sensual pleasures by themselves, or will instigate another towards the truth so that one practicing thus will fully understand sensual pleasures - this is possible.
171. "And what, monks, is the gratification of material forms? Just as, monks, a maiden of the warrior caste or a maiden of the brahmin caste or a maiden of the householder caste, fifteen or sixteen years of age, not too tall, not too short, not too thin, not too stout, not too dark, not too fair - is she at that time, monks, at the height of her beauty and radiance?" "Yes, venerable sir." Whatever happiness and pleasure arises dependent on that beauty and radiance - this is the gratification of material forms.
"And what, monks, is the danger of material forms? Here, monks, one might see that same lady at a later time, eighty or ninety or a hundred years old by birth, aged, bent like a roof beam, broken, leaning on a stick, trembling as she walks, afflicted, past her youth, with broken teeth, grey hair, scanty hair, bald-headed, wrinkled, with limbs blotched with spots. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.
"Furthermore, monks, one might see that same lady sick, suffering, severely ill, fallen into her own urine and excrement, lying down, being lifted up by some, being laid down by others. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.
172. "Furthermore, monks, one might see that same lady's body abandoned in a charnel ground - dead for one day, or dead for two days, or dead for three days, bloated, discoloured, festering. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.
"Furthermore, monks, one might see that same lady's body abandoned in a charnel ground - being devoured by crows, or being devoured by hawks, or being devoured by vultures, or being devoured by herons, or being devoured by dogs, or being devoured by tigers, or being devoured by leopards, or being devoured by jackals, or being devoured by various kinds of creatures. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.
"Furthermore, monks, one might see that same lady's body abandoned in a charnel ground - a skeleton with flesh and blood, held together by sinews; a skeleton without flesh, smeared with blood, held together by sinews; a skeleton without flesh and blood, held together by sinews; bones disconnected, scattered in all directions - here a hand bone, there a foot bone, here an ankle bone, there a shin bone, here a thigh bone, there a hip bone, here a rib bone, there a back bone, here a shoulder bone, there a neck bone, here a jaw bone, there a tooth bone, here a skull. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.
"Furthermore, monks, one might see that same lady's body abandoned in a charnel ground - bones white, the colour of shells; bones heaped up, more than a year old; bones rotten, reduced to powder. What do you think, monks, has not that former beauty and radiance disappeared, and the danger become manifest?" "Yes, venerable sir." This too, monks, is a danger of material forms.
"And what, monks, is the escape from material forms? Whatever, monks, is the removal of desire and lust, the abandoning of desire and lust regarding material forms - this is the escape from material forms.
"Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification of material forms as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand material forms by themselves, or will instigate another towards the truth so that one practicing thus will fully understand material forms - this is impossible. But whatever ascetics or brahmins, monks, who understand as it really is the gratification of material forms as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand material forms by themselves, or will instigate another towards the truth so that one practicing thus will fully understand material forms - this is possible.
173. "And what, monks, is the gratification of feelings? Here, monks, a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. At the time, monks, when a monk, quite secluded from sensual pleasures, secluded from unwholesome mental states, enters and dwells in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion, at that time he does not intend for his own affliction, nor does he intend for the affliction of others, nor does he intend for the affliction of both; at that time he feels only a feeling free from affliction. I say, monks, that freedom from affliction is the highest gratification of feelings.
"Furthermore, monks, with the subsiding of applied and sustained thought, a monk enters and dwells in the second meditative absorption, which has internal confidence and unification of mind, is without applied thought and without sustained thought, with rapture and happiness born of concentration. Etc. At the time, monks, when a monk, with the fading away of rapture, dwells equanimous, mindful and fully aware, and experiences happiness with the body - that which the noble ones declare: 'One who is equanimous and mindful, one who dwells in happiness' - he enters and dwells in the third meditative absorption. Etc. At the time, monks, when a monk, with the abandoning of pleasure and with the abandoning of pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth meditative absorption, which has neither-unpleasant-nor-pleasant and purity of mindfulness due to equanimity, at that time he does not intend for his own affliction, nor does he intend for the affliction of others, nor does he intend for the affliction of both; at that time he feels only a feeling free from affliction. I say, monks, that freedom from affliction is the highest gratification of feelings.
174. "And what, monks, is the danger of feelings? That, monks, feelings are impermanent, suffering, subject to change - this is the danger of feelings.
"And what, monks, is the escape from feelings? Whatever, monks, is the removal of desire and lust, the abandoning of desire and lust regarding feelings - this is the escape from feelings.
"Whatever ascetics or brahmins, monks, who do not understand as it really is the gratification of feelings as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand feelings by themselves, or will instigate another towards the truth so that one practising thus will fully understand feelings - this is impossible. But whatever ascetics or brahmins, monks, who understand as it really is the gratification of feelings as gratification, the danger as danger, and the escape as escape, that they indeed will either fully understand feelings by themselves, or will instigate another towards the truth so that one practising thus will fully understand feelings - this is possible."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Greater Mass of Suffering is concluded as third.