Thus have I heard—At one time, the Blessed One was dwelling in Sāvatthi, in Jeta‘s Grove, Anāthapiṇḍika’s park.
Then several bhikkhus, having dressed themselves in the early morning, taking their alms bowls and outer robes, entered Sāvatthi for alms. But then it occurred to them, “It is still too early to wander for alms in Sāvatthi. Suppose we went to the park of the wanderers of other sects.” So those bhikkhus went to the park of the wanderers of other sects. Upon arrival, they exchanged polite greetings with the wanderers of other sects, and after engaging in a courteous and polite conversation, they sat down to one side. As they were seated thus, the wanderers from other sects said this to them:
“Friends, the ascetic Gotama describes the full understanding of |sensual pleasures::sense desires, wishing, wanting, delighting in [kāma]|, we too describe the full understanding of sensual pleasures; the ascetic Gotama describes the full understanding of |form::materiality, material existence, experience of the material world, i.e. encompassing both one‘s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, we too describe the full understanding of form; the ascetic Gotama describes the full understanding of |felt experience::pleasant, neutral or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, we too describe the full understanding of felt experience; what is the distinction here, friends, what is the disparity, what is the difference between the ascetic Gotama’s teaching of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and ours, between his instruction 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.”
Then, having wandered for alms in Sāvatthī, those bhikkhus, after their meal and having returned from their alms round, approached the Blessed One. Having drawn near, they paid homage to him and sat down to one side. As they were seated thus, they said to the Blessed One: “Venerable sir, today in the early morning, after donning our robes and taking our bowls and robes, we entered Sāvatthi for alms. But it occurred to us: ‘It is too early to go for alms in Sāvatthi. Suppose we went to the park of the wanderers of other sects.’ So we went to the park of the wanderers of other sects. Upon arrival, we exchanged polite greetings with them, and after engaging in a friendly and courteous conversation, we sat down to one side. While we were seated, they said to us: ‘Friends, the ascetic Gotama describes the full understanding of sensual pleasures; we too describe the full understanding of sensual pleasures. The ascetic Gotama describes the full understanding of form; we too describe the full understanding of form. The ascetic Gotama describes the full understanding of felt experience; we too describe the full understanding of felt experience. What then is the distinction here, friends, what is the disparity, what is the difference between the ascetic Gotama’s Dhamma teaching and ours, between his instruction and ours? ’Venerable sir, we neither approved nor rejected what they said. Without doing either, we got up from our seats and left, thinking: ‘We shall understand the meaning of these words in the Blessed One’s presence.’”
“Bhikkhus, for those wanderers of other sects who speak in such a way, one should ask: ‘Friends, what is the |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, what is the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|, and what is the |escape::way out, remedy [nissaraṇa]| in the case of sensual pleasures? What is the gratification, what is the drawback, and what is the escape in the case of form? What is the gratification, what is the drawback, and what is the escape in the case of felt experience?’ Being questioned thus, bhikkhus, wanderers of other sects will fail to account for the matter, and what is more, they will fall into confusion. Why is that? Because, bhikkhus, it lies beyond their domain. I do not see anyone in the world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, in this generation with its ascetics and brahmins, kings and commoners, who could satisfy the mind with a reply to these questions, except for the |Tathāgata::one who has arrived at the truth, an epithet of the Buddha [tathāgata]| or his disciple or one who has learned it from them.
Sensual Pleasures
And what, bhikkhus, is the gratification in the case of sensual pleasures? Bhikkhus, there are these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory objects such as various sounds, noises, melodic compositions, verbal expression, whether of praise, blame, honor, respect, disrespect [saddā]| cognizable by the ear... |odors::smells, scents, fragrances, aromas, stench, perfumes, or natural fragrances such as of flowers, food, or earth [gandhā]| cognizable by the nose... |tastes::flavors, tastes, sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes such as umami or astringency [rasā]| cognizable by the tongue... |tangibles::tangible objects such as physical surfaces, textures, fabrics, water, air, heat, cold, bodily pressure, or contact with living beings [phoṭṭhabbā]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, bhikkhus, are the five cords of sensual pleasure. Whatever |happiness::contentment, ease, pleasant abiding [sukha]| and |pleasure::gladness, joy, positive state of mind [somanassa]| arises dependent on sensual pleasures—this is the gratification in the case of sensual pleasures.
And what, bhikkhus, is the drawback in the case of sensual pleasures? Here, bhikkhus, a son of a good family, making his living by some profession—be it writing, calculation, accounting, farming, trade, cattle herding, archery, royal service, or some other craft—is afflicted by cold and heat, by contact with gadflies, mosquitoes, wind, sun, and creeping creatures, and he risks death by hunger and thirst. Now this is a drawback 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.
Now, bhikkhus, if despite his effort, striving, and exertion, wealth is not successfully attained, he |sorrows::grieves [socati]|, becomes exhausted, laments, beats his chest, wails, and falls into confusion: ‘My effort was in vain, my striving was fruitless!’ Now this too is a drawback 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, bhikkhus, a son of a good family, through such effort, striving, and exertion, does obtain wealth, then he experiences pain and |mental distress::dejection, depression, unhappiness, grief, negative state of mind [domanassa]| over its protection: “How might I prevent my wealth from being taken by kings, or stolen by thieves, or destroyed by fire, or swept away by water, or seized by undesired heirs?” And even while he guards and protects that wealth, it may indeed be taken by kings, or stolen by thieves, or consumed by fire, or swept away by water, or seized by undesirable heirs. Then he sorrows, becomes exhausted, laments, beats his chest, wails, and falls into confusion: “What I had is no more!” Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, with sensual pleasures as its cause, sensual pleasures as its source, sensual pleasures as its basis, the cause being simply sensual pleasures.
Furthermore, bhikkhus, because of sensual pleasures, with sensual pleasures as the cause, source, and basis, kings quarrel with kings, nobles with nobles, brahmins with brahmins, householders with householders; a mother quarrels with her son, and a son with his mother; a father with his son, and a son with his father; a brother with his brother, a brother with his sister, a sister with her brother, a friend with a friend. In their disputes and conflicts, they attack one another with fists, with clods, with sticks, and with weapons, whereby they incur death or deadly suffering. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, caused by sensual pleasures, rooted in sensual pleasures, with sensual pleasures as its basis.
Furthermore, bhikkhus, because of sensual pleasures, with sensual pleasures as the cause, the source, and the basis, people take up sword and shield, string bow and quiver, and charge into battle, arrayed on both sides. They plunge into the battle amidst flying arrows, spears, and flashing swords. There, they are pierced by arrows, pierced by spears, and their heads are severed by swords, whereby they incur death or deadly suffering. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, caused by sensual pleasures, rooted in sensual pleasures, with sensual pleasures as its foundation.
Again, bhikkhus, because of sensual pleasures, with sensual pleasures as the cause, the source, and the basis, people take up sword and shield, string bow and quiver, and charge against freshly fortified walls, rushing into the fray amid flying arrows, spears, and flashing swords. There, they are pierced by arrows, pierced by spears, doused with boiling liquids, crushed by spiked weapons, and their heads are severed by swords, whereby they incur death or deadly suffering. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, with sensual pleasures as its cause, its source, its basis—the cause being simply sensual pleasures.
Furthermore, bhikkhus, because of sensual pleasures, with sensual pleasures as the cause, the source, and the basis, people break into houses, plunder wealth, commit burglary, ambush highways, seduce others‘ wives, and when they are caught by the authorities, kings subject them to various forms of torture and punishment: they are whipped with lashes, beaten with bamboo canes, struck with clubs; they have their hands cut off, their feet cut off, both their hands and feet cut off, their ears cut off, their nose cut off, their ears and nose cut off. They are subjected to the ’sour pot,‘ the ’bald shave,‘ ’Rāhu‘s mouth,’ the ‘fiery wreath,’ the ‘blazing hand,’ the ‘grass twist,’ wearing the ‘bark dress,’ the ‘black antelope,’ the ‘meat hook,’ the ‘silver coins,’ ‘caustic peeling,’ the ‘spinning bar,’ the ‘straw chair,’ being doused with hot oil, being devoured by dogs, impaled alive on stakes, or having the head cut off with a sword, whereby they incur death or deadly suffering. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, with sensual pleasures as its cause, its source, its basis—the cause being simply sensual pleasures.
Furthermore, bhikkhus, because of sensual pleasures, with sensual pleasures as the cause, the source, and the basis, people engage in misconduct by body, by speech, and by mind. Having acted wrongly by body, having acted wrongly by speech, having acted wrongly by mind, upon the breakup of the body, after death, are |reborn in a state of loss::in a state of misery [apāya]|, in a bad destination, in the |realms of downfall::in realms of misery [vinipāta]|, in hell. Now this too is a drawback in the case of sensual pleasures—a mass of suffering visible here and now, with sensual pleasures as its cause, its source, its basis—the cause being simply sensual pleasures.
And what, bhikkhus, is the escape from sensual pleasures? It is the removal of desire and lust for sensual pleasures, the abandonment of desire and lust. This is the escape from sensual pleasures.
Whatever ascetics or brahmins, bhikkhus, do not understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of sensual pleasures, it is not possible that they will themselves |completely comprehend::fully understand [parijānāti]| sensual pleasures or instruct another so that he can completely comprehend sensual pleasures—that is impossible. Whatever ascetics or brahmins, bhikkhus, understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of sensual pleasures, it is possible that they will themselves completely comprehend sensual pleasures and instruct another so that he can completely comprehend sensual pleasures—that is possible.
Forms
And what, bhikkhus, is the gratification in the case of |form::materiality, material existence, experience of the material world, i.e. encompassing both one‘s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|? Suppose there were a girl of the aristocratic class or the brahmin class or a householder’s daughter, in her fifteenth or sixteenth year, not too tall nor too short, not too thin nor too fat, not too dark nor too fair. Is her beauty and loveliness then at its height?”
“Yes, venerable sir.”
“Now, bhikkhus, whatever happiness and pleasure arises dependent on that beauty and loveliness, that is the gratification in the case of form.
And what, bhikkhus, is the drawback in the case of form? Later on, bhikkhus, one sees that very same woman here at eighty, ninety, or a hundred years, aged, crooked like a rafter, bent over, walking supported by a staff, tottering, frail, past her prime, 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 drawback become evident?”
“Yes, venerable sir.”
“Bhikkhus, this is a drawback in the case of form.
Furthermore, 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 drawback become evident?”
“Yes, venerable sir.”
“Bhikkhus, this too is a drawback in the case of form.
Furthermore, one might see that same woman‘s body as a corpse, discarded in a charnel ground, dead for one day, dead for two days, or dead for three days, bloated, purple, and decomposing.
What do you think, bhikkhus? Has her former beauty and loveliness vanished and the drawback become evident?”
“Yes, venerable sir.”
“Bhikkhus, this too is a drawback in the case of form.
Furthermore, bhikkhus, one might see that same woman’s body as a corpse, discarded in a charnel ground—being pecked at by crows, torn by hawks, devoured by vultures, picked at by herons, chewed by dogs, gnawed by tigers, torn by leopards, scavenged by jackals, or eaten by various other kinds of small creatures.
What do you think, bhikkhus? Has her former beauty and loveliness vanished and the drawback become evident?” “Yes, venerable sir.” “Bhikkhus, this too is a drawback in the case of form.
Furthermore, bhikkhus, one might see that same woman’s body as a corpse, discarded in a charnel ground—now reduced to a skeleton with flesh and blood still clinging, connected by |sinews::tendons [nhāru]|; or a skeleton smeared with blood but without flesh, still held together by sinews; or a skeleton devoid of both flesh and blood, but still bound by sinew. Eventually, the bones become disjoined, scattered in all directions— the hand bones in one place, foot bones in another, ankle bones elsewhere, shin bones somewhere else, thigh bones, hip bones, rib bones, spine, shoulder bones, neck bones, jaw bones, teeth, and skull each lying apart from the others.
What do you think, bhikkhus? Has her former beauty and loveliness vanished and the drawback become evident?” “Yes, venerable sir.” “Bhikkhus, this too is a drawback in the case of form.
Furthermore, bhikkhus, one might see that same woman’s body as a corpse, discarded in a charnel ground—bones bleached white like the color of a conch shell; or bones heaped in a pile, over a year old, rotten and crumbled to dust.
What do you think, bhikkhus? Has her former beauty and loveliness vanished and the drawback become evident?”
“Yes, venerable sir.”
“Bhikkhus, this too is a drawback in the case of form.
And what, bhikkhus, is the escape in the case of form? The removal of desire and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| for form, the abandonment of desire and passion—this is the escape in the case of form.
Whatever ascetics or brahmins, bhikkhus, do not understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of form, it is not possible that they will themselves completely comprehend form or instruct another so that he can completely comprehend form—that is impossible. Whatever ascetics or brahmins, bhikkhus, understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of form, it is possible that they will themselves completely comprehend form and instruct another so that he can completely comprehend form—that is possible.
Felt Experience
And what, bhikkhus, is the gratification in the case of |felt experience::pleasant, neutral or painful sensation, feeling, second of the five aggregates [vedanā]|? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, enters and dwells in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born from seclusion::secluded from the defilements [vivekaja]|, and is |filled with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|. At the time, bhikkhus, when a bhikkhu enters and abides in that first jhāna, he does not wish for his own |affliction::harm, injury [byābādha]|, nor for another’s affliction, nor for the affliction of both. At that time, he experiences a feeling that is free from affliction. The highest gratification in the case of feelings, I say, is freedom from affliction.
Furthermore, bhikkhus, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, the bhikkhu enters and dwells in the second jhāna, which is characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, |born from collectedness::born from a stable mind [samādhija]|, and is filled with joyful pleasure. ... At that time, bhikkhus, with the fading away of joyful pleasure, the bhikkhu dwells in a |state of equanimity::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. He enters and dwells in the third jhāna, which the noble ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ ... At that time, bhikkhus, with the abandoning of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::clear comprehension and full awareness of body, felt experiences, mind, and mental qualities [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant. At that time, he does not wish for his own affliction, nor for another‘s affliction, nor for the affliction of both. At that time, he experiences a feeling that is free from affliction. The highest gratification in the case of feelings, I say, is freedom from affliction.
And what, bhikkhus, is the drawback in the case of felt experience? Felt experience is |impermanent::not lasting, transient, unreliable [anicca]|, |dissatisfactory::uncomfortable, unpleasant [dukkha]|, and |subject to change::of changing nature [vipariṇāmadhamma]|—this is the drawback in the case of felt experience.
And what, bhikkhus, is the escape in the case of felt experience? The removal of desire and passion for felt experience, the abandonment of desire and passion—this is the escape in the case of felt experience.
Whatever ascetics or brahmins, bhikkhus, do not understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of felt experience, it is not possible that they will themselves completely comprehend felt experience or instruct another so that he can completely comprehend felt experience—that is impossible. Whatever ascetics or brahmins, bhikkhus, understand as it actually is, the gratification as gratification, the drawback as drawback, and the escape as escape in the case of felt experience, it is possible that they will themselves completely comprehend felt experience and instruct another so that he can completely comprehend felt experience—that is possible.
The Blessed One said this. Those bhikkhus were satisfied and rejoiced in the Blessed One’s words.