Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::the ancient Indian city of Kapilavastu, the birthplace of the Buddha [kapilavatthu]|, in the Banyan Park.
Then, Mahānāma the Sakyan approached the Blessed One; having drawn near, he paid homage to the Blessed One and sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One: “For a long time, venerable sir, I have understood the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| taught by the Blessed One in this way: ‘|Greed::lust, wanting, desire [lobha]| is an |impurity::blemish, flaw, imperfection [upakkilesa]| that defiles the mind, |aversion::ill-will, hate, hatred, fault, resentment [dosa]| is an impurity that defiles the mind, |illusion::delusion, hallucination, misperception, distorted view; that which fuels further confusion and doubt [moha]| is an impurity that defiles the mind.’ Yet while I understand the Dhamma taught by the Blessed One thus, there are times when greed |occupies::obsesses, controls [pariyādāya]| and remains in my mind, aversion occupies and remains in my mind, illusion occupies and remains in my mind. I have wondered, venerable sir: ‘What quality within me has not yet been abandoned, by reason of which, there are times when greed, aversion, and illusion occupy and remain in my mind.’”
“There is, Mahānāma, still a quality within you that has |not been abandoned::not been given up, not been removed [appahīna]|, on account of which, at times, greed occupies and remains in your mind, aversion occupies and remains in your mind, illusion occupies and remains in your mind. For if that quality had truly been abandoned, Mahānāma, you would not be living the household life, nor would you be enjoying sensual pleasures. It is precisely because that quality remains unremoved within you that you continue to live the household life and enjoy sensual pleasures.
‘Even if, Mahānāma, a noble disciple has clearly seen |as it truly is::as it has come to be, in reality [yathābhūta]| with proper wisdom that sensual pleasures provide little |gratification::satisfaction, pleasure, enjoyment, sweetness [assāda]|, are fraught with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and despair, and that their |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| is even greater—yet if he does not attain the |joy and happiness::joyful pleasure associated with the first and second jhāna. You can read more on the factors of a jhāna in [AN 5.28](/an5.28) discourse. [pītisukha]| that is apart from sensual pleasures, apart from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities, or to something more peaceful than that, then he has not yet turned away from sensual pleasures. But when, Mahānāma, a noble disciple has clearly seen as it truly is with proper wisdom that sensual pleasures provide little gratification, are fraught with much suffering and despair, and that their drawback is even greater—and he attains the joy and happiness that is apart from sensual pleasures, apart from unwholesome mental qualities, or to something more peaceful than that, it is then that he no longer returns to sensual pleasures.
Before my full awakening, while I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, I too clearly saw as it truly is with proper wisdom that sensual pleasures provide little gratification, are fraught with much suffering and despair, and that their drawback is even greater, but as long as I still did not attain the joy and happiness that is apart from sensual pleasures, apart from unwholesome mental qualities, or to something more peaceful than that, I recognized that I could still be attracted to sensual pleasures. But when, Mahānāma, I clearly saw as it truly is with proper wisdom that sensual pleasures provide little gratification, are fraught with much suffering and despair, and that their drawback is even greater—and I attained the joy and happiness that is apart from sensual pleasures, apart from unwholesome mental qualities, or to something more peaceful than that, I recognized that I was no longer attracted to sensual pleasures.
Sensual Pleasures
And what, Mahānāma, is the gratification in the case of sensual pleasures? Mahānāma, 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, Mahānāma, 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, Mahānāma, is the drawback in the case of sensual pleasures? Here, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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, Mahānāma, 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.
Who Abides in Greater Ease
Once, Mahānāma, I was dwelling in Rājagaha at Vulture Peak Mountain. At that time, a number of |Nigaṇṭhas::An ascetic sect in ancient India, known for strict self-discipline and austerities, often associated with Mahāvīra, a contemporary of the Buddha. Followers were known for practicing restraint, rejecting possessions, and adhering to non-violence. [nigaṇṭha]| living on the Black Rock at the slope of Mount Isigili were practicing continuous standing, rejecting seats, and were experiencing painful, agonizing, and piercing feelings due to exertion.
Then, when it was evening, Mahānāma, I emerged from seclusion and went to the Black Rock on Mount Isigili, where the Nigaṇṭhas were. Having approached them, I asked: ‘Why, friends, are you standing continuously, rejecting seats, and enduring these painful, agonizing, and piercing feelings due to exertion?’
When this was said, they replied: ‘Friend, the Nigaṇṭha Nātaputta is |omniscient::all-knowing, with complete understanding [sabbaññū]| and |all-seeing::who perceives everything [sabbadassāvī]| and claims to have complete knowledge and vision thus: “Whether I am walking or standing or asleep or awake, knowledge and vision are continuously and uninterruptedly present to me.”
He says thus: “Nigaṇṭhas, you have done |injurious actions::harmful, bad, potentially evil intention or action [pāpakamma]| in the past; exhaust them with the performance of piercing austerities. And when you are here and now restrained in body, speech, and mind, that is doing no injurious actions for the future. So by exhausting with asceticism past actions and through non-doing, there will be |no outflow::no result, no effect [anavassava]| in the future. With no outflow in the future, action is exhausted. When action is exhausted, suffering is exhausted. With the exhaustion of suffering, there is the exhaustion of feeling. With the exhaustion of feeling, all suffering will be exhausted.” This is [the doctrine] we approve of and accept, and we are satisfied with it.’
When this was said, I told them: ‘But, friends, do you know that you existed in the past, and that it is not the case that you did not exist?’
‘No, friend.’
‘But, friends, do you know that you did injurious actions in the past and did not abstain from them?’
‘No, friend.’
‘But, friends, do you know that you did such and such injurious actions?’
‘No, friend.’
‘But, friends, do you know that so much suffering has already been exhausted, or that so much suffering has still to be exhausted, or that when so much suffering has been exhausted all suffering will have been exhausted?’
‘No, friend.’
‘But, friends, do you know what the abandoning of unwholesome mental qualities is and what the cultivation of wholesome mental qualities is here and now?’
‘No, friend.’
‘So, friends, if you do not know whether you existed in the past, whether you performed injurious actions in the past, or what those actions were; if you do not know how much suffering has been exhausted, how much still remains, or whether all suffering will be exhausted when a certain amount is exhausted; and if you do not know what the abandoning of unwholesome mental qualities is, or what the cultivation of wholesome ones is here and now—then in such a case, friends, would it not follow that even violent, blood-stained people in the world, those engaged in cruel actions who are born among humans—could go forth and ordain among the Nigaṇṭhas?’
‘No, friend Gotama, |ease::contentment, happiness, pleasant abiding [sukha]| is not to be gained through pleasure; ease is to be gained through pain. For were ease to be gained through pleasure, then King Seniya Bimbisāra of Magadha would gain ease, since he abides in greater pleasure than the venerable Gotama.’
‘Surely the venerable Nigaṇṭhas have uttered this statement rashly and without reflection: “No, friend Gotama, ease is not to be gained through pleasure; ease is to be gained through pain. For were ease to be gained through pleasure, then King Seniya Bimbisāra of Magadha would gain ease, since he abides in greater pleasure than the venerable Gotama.” Rather it is I who ought to be asked: “Who abides in greater ease, King Seniya Bimbisāra of Magadha or the venerable Gotama?”
‘Surely, friend Gotama, we uttered this statement rashly and without reflection: “No, friend Gotama, ease is not to be gained through pleasure; ease is to be gained through pain. For were ease to be gained through pleasure, then King Seniya Bimbisāra of Magadha would gain ease, since he abides in greater pleasure than the venerable Gotama.” But let that statement stand as it is. Now we ask the venerable Gotama: “Who abides in greater ease, King Seniya Bimbisāra of Magadha or the venerable Gotama?”’
‘Then, friends, I shall ask you a question in return. Answer it as you like. What do you think, friends? Can King Seniya Bimbisāra of Magadha abide without moving his body or uttering a word, perfectly at ease for seven days and nights?’
‘No, friend.’
‘Can King Seniya Bimbisāra of Magadha abide without moving his body or uttering a word, perfectly at ease for six days and nights, ... five days and nights, ... four days and nights, ... three days and nights, ... two days and nights? ... for one day and night?’
‘No, friend.’
‘But, friends, Nigaṇṭhas, I can abide without moving my body or uttering a word, perfectly at ease for one day and night. Friends, Nigaṇṭhas, I can abide without moving my body or uttering a word, perfectly at ease for two days and nights ... for three days and nights ... for four days and nights ... for five days and nights ... for six days and nights ... for seven days and nights. What do you think, friends? That being so, who dwells in greater ease, King Seniya Bimbisāra of Magadha or I?’
‘That being so, the venerable Gotama dwells in greater ease than King Seniya Bimbisāra of Magadha.’
That is what the Blessed One said. Mahānāma the Sakyan was satisfied and rejoiced in the Blessed One’s words.