4.
The Shorter Discourse on the Mass of Suffering
175. Thus have I heard - On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery. Then Mahānāma the Sakyan approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said this to the Blessed One - "For a long time, venerable sir, I have understood the teaching taught thus by the Blessed One - 'Greed is an impurity of the mind, hate is an impurity of the mind, delusion is an impurity of the mind.' And thus I understand the teaching taught by the Blessed One, venerable sir - 'Greed is an impurity of the mind, hate is an impurity of the mind, delusion is an impurity of the mind.' And yet at times states of greed remain obsessing my mind, states of hate remain obsessing my mind, states of delusion remain obsessing my mind. It occurs to me, venerable sir, thus - 'What mental state indeed has not been abandoned internally by me, because of which at times states of greed remain obsessing my mind, states of hate remain obsessing my mind, states of delusion remain obsessing my mind?'"
176. "That very mental state, Mahānāma, has not been abandoned internally by you, because of which at times states of greed remain obsessing your mind, states of hate remain obsessing your mind, states of delusion remain obsessing your mind. If, Mahānāma, that mental state had been abandoned internally by you, you would not dwell in a house, you would not consume sensual pleasures. But because, Mahānāma, that very mental state has not been abandoned internally by you, therefore you dwell in a house, you consume sensual pleasures.
177. "'Sensual pleasures have little enjoyment, much suffering, much anguish, the danger here is greater' - even if, Mahānāma, this has been well seen as it really is with right wisdom by a noble disciple, yet if he does not attain rapture and happiness apart from sensual pleasures, apart from unwholesome mental states, or something more peaceful than that; then he is not yet one who does not return to sensual pleasures. But when, Mahānāma, for a noble disciple 'sensual pleasures have little enjoyment, much suffering, much anguish, the danger here is greater' - this has been well seen as it really is with right wisdom, and he attains rapture and happiness apart from sensual pleasures, apart from unwholesome mental states, or something more peaceful than that; then he is one who does not return to sensual pleasures.
"For me too, Mahānāma, before the enlightenment, while still unenlightened, being just a Bodhisatta, 'sensual pleasures have little enjoyment, much suffering, much anguish, the danger here is greater' - this had been well seen as it really is with right wisdom, yet I did not attain rapture and happiness apart from sensual pleasures, apart from unwholesome mental states, or something more peaceful than that; then I did not acknowledge myself as one who does not return to sensual pleasures. But when for me, Mahānāma, 'sensual pleasures have little enjoyment, much suffering, much anguish, the danger here is greater' - this had been well seen as it really is with right wisdom, and I attained rapture and happiness apart from sensual pleasures, apart from unwholesome mental states, or something more peaceful than that; then I acknowledged myself as one who does not return to sensual pleasures.
178. "And what, Mahānāma, is the gratification of sensual pleasures? There are these five types of sensual pleasure, Mahānāma. 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, Mahānāma, are the five types of sensual pleasure. Whatever happiness and pleasure arises dependent on these five types of sensual pleasure, Mahānāma - this is the gratification of sensual pleasures.
"And what, Mahānāma, is the danger of sensual pleasures? Here, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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.
179. "On one occasion, Mahānāma, I was dwelling at Rājagaha on the Vulture's Peak mountain. Now at that time several Jains at the Black Rock on the slope of Isigili were standing upright, having rejected sitting, experiencing painful, sharp, severe, bitter feelings caused by their own exertion. Then, Mahānāma, in the evening, having emerged from seclusion, I approached the Black Rock on the slope of Isigili where those Jains were; having approached, I said this to those Jains - 'Why are you, friends, Jains, standing upright, having rejected sitting, experiencing painful, sharp, severe, bitter feelings caused by your own exertion?' When this was said, Mahānāma, those Jains said this to me - 'Friend, Nigaṇṭha Nāṭaputta is omniscient, all-seeing, and acknowledges complete knowledge and vision - "Whether I am walking or standing, sleeping or awake, knowledge and vision is constantly and continuously present." He speaks thus: "There is indeed, Jains, evil action done by you in the past; wear that away by this bitter performance of austerities; and that which here and now you are restrained in body, restrained in speech, restrained in mind - that is the non-performance of evil action in the future; thus, through the destruction of past actions by austerity, through the non-performance of new actions, there is no flowing in the future; through no flowing in the future there is the destruction of action, through the destruction of action there is the destruction of suffering, through the destruction of suffering there is the destruction of feeling, through the destruction of feeling all suffering will be worn away." And that pleases us and is agreeable to us, and by that we are delighted.'
180. "When this was said, I, Mahānāma, said this to those Jains - 'But do you, friends Jains, know - we indeed existed in the past, not that we did not exist?' 'No indeed, friend.' 'But do you, friends Jains, know - we indeed did evil deeds in the past, not that we did not do them?' 'No indeed, friend.' 'But do you, friends Jains, know - we did such and such evil deeds?' 'No indeed, friend.' 'But do you, friends Jains, know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away?' 'No indeed, friend.' 'But do you, friends Jains, know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life?' 'No indeed, friend.'
"'So then, friends Jains, you do not know - we indeed existed in the past, not that we did not exist; you do not know - we indeed did evil deeds in the past, not that we did not do them; you do not know - we did such and such evil deeds; you do not know - so much suffering has been worn away, or so much suffering is to be worn away, or when so much suffering has been worn away, all suffering will be worn away. You do not know - the abandoning of unwholesome mental states and the undertaking of wholesome mental states in this very life. This being so, friends Jains, those in the world who are cruel, bloody-handed, engaged in brutal activities, reborn among humans - do they go forth among the Jains?' 'No indeed, friend Gotama, happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering. And if, friend Gotama, happiness were to be attained by means of happiness, King Seniya Bimbisāra of Magadha would attain happiness; King Seniya Bimbisāra of Magadha would dwell more happily than the venerable Gotama.'
"'Certainly this speech was spoken hastily and without reflection by the venerable Jains - "No indeed, friend Gotama, happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering; and if, friend Gotama, happiness were to be attained by means of happiness, King Seniya Bimbisāra of Magadha would attain happiness; King Seniya Bimbisāra of Magadha would dwell more happily than the venerable Gotama." But rather I myself should be asked about this matter - who indeed of the venerable ones dwells more happily, King Seniya Bimbisāra of Magadha or the venerable Gotama?' 'Certainly, friend Gotama, this speech was spoken hastily and without reflection by us - "No indeed, friend Gotama, happiness is not to be attained by means of happiness; happiness is to be attained by means of suffering; and if, friend Gotama, happiness were to be attained by means of happiness, King Seniya Bimbisāra of Magadha would attain happiness; King Seniya Bimbisāra of Magadha would dwell more happily than the venerable Gotama." But let that be; now we ask the venerable Gotama - who indeed of the venerable ones dwells more happily, King Seniya Bimbisāra of Magadha or the venerable Gotama?'
"'If so, friends Jains, I will ask you a question about this very matter; as it pleases you, so you should answer it. What do you think, friends Jains, is King Seniya Bimbisāra of Magadha able, without moving his body, without uttering speech, to dwell experiencing exclusively happiness for seven nights and days?' 'No indeed, friend.'
"'What do you think, friends Jains, is King Seniya Bimbisāra of Magadha able, without moving his body, without uttering speech, for six nights and days... etc. five nights and days... four nights and days... three nights and days... two nights and days... one night and day to dwell experiencing exclusively happiness?' 'No indeed, friend.'
"'I, friends Jains, am able, without moving my body, without uttering speech, to dwell experiencing exclusive happiness for one night and day. I, friends Jains, am able, without moving my body, without uttering speech, for two nights and days... three nights and days... four nights and days... five nights and days... six nights and days... seven nights and days to dwell experiencing exclusive happiness. What do you think, friends Jains, this being so, who dwells more happily - King Seniya Bimbisāra of Magadha or I?' 'This being so, the Venerable Gotama dwells more happily than King Seniya Bimbisāra of Magadha.'"
This is what the Blessed One said. Delighted, Mahānāma the Sakyan rejoiced in what the Blessed One had said.
The Discourse on the Shorter Mass of Suffering is concluded as fourth.