4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MA 99 苦陰經: Great mass of suffering

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|| MN 13

(google translate)

Madhyamāgama 中阿含經	Madhyamāgama
Chapter 9 因品	Chapter 9 Factors
99. （九九）苦陰經	99. (ninety-nine) bitter yin meridian
中阿含經卷第二十五	The Twenty-fifth Middle Agama Sutra
東晉罽賓三藏瞿曇僧伽提婆譯	Translated by Sangha Deva of Gautan Sanzang of the Eastern Jin Dynasty
我聞如是：	I heard this:
一時，佛遊舍衛國，在勝林給孤 獨園。	For a while, the Buddha traveled to the country of Shewei and gave a lonely garden in Shenglin.
爾時，諸比丘於中食後，少有所為，集 坐講堂。	At that time, after the mid-day meal, all the bhikkhus did little work and sat together in the lecture hall.
於是眾多異學，中後仿佯往詣諸 比丘所，共相問訊，却坐一面，語諸比丘：	So many different students pretended to go to the place of the bhikkhus in the middle and back, and asked each other, but they sat on one side and said to the bhikkhus:
「諸 賢！沙門瞿曇施設知斷欲，施設知斷色，施 設知斷覺。	"My sages! The recluse Gautam uses knowledge to cut off desires, uses knowledge to cut off form, and uses knowledge to cut off consciousness.
諸賢！我等亦施設知斷欲，施設 知斷色，施設知斷覺。	You sages! We also practice awareness of desire, awareness of physical form, and awareness of awareness.
沙門瞿曇及我等此 二知二斷，為有何勝？	The recluse Gautan and we have two knowledges and two judgments, so what is the advantage?
有何差別？」	What's the difference? "
於是，諸 比丘聞彼眾多異學所說，不是亦不非，默 然起去，並作是念：	Then, the bhikkhus, having heard what many other schools of thought said, said it was neither true nor false, they fell silent and thought:
「如此所說，我等當從世 尊得知。」	Speaking of this, I shall learn from the Blessed One.
便詣佛所，稽首作禮，却坐一面，謂 與眾多異學所可共論，盡向佛說。	Then he went to the Buddha's place, bowed at the head, but sat on one side, saying that he could discuss with many different schools, and said everything to the Buddha.
彼時，世 尊告諸比丘：	At that time, the World Honored One told the bhikkhus:
「汝等即時應如是問眾多異 學：	"You should immediately ask the many different schools thus:
『諸賢！云何欲味？	"All sages! What do you want?
云何欲患？	Why do you want to suffer?
云何欲出 要？	Why do you want to come out?
云何色味？	What is the color of the cloud?
云何色患？	What is the color of the cloud?
云何色出要？	What is the color of the cloud?
云何 覺味？	How do you feel?
云何覺患？	Why do you feel troubled?
云何覺出要？』	Why do you think it is necessary? 』
諸比丘！若汝 等作如是問者，彼等聞已，便更互相難 說外餘事，瞋諍轉增，必從座起，默然而退。	Monks! If you ask people like this, when they have heard about it, they will find it difficult to talk to each other about other things, and anger and anger will increase, and they will definitely get up from their seats and retreat in silence.
所以者何？	So what?
我不見此世，天及魔、梵、沙門、梵志、 一切餘眾，能知此義而發遣者，唯有如來、如 來弟子或從此聞。」	I don't see this world, the heavens and the demons, the Brahma, the recluses, the Brahma, and all the rest, who can know this meaning and send it, only the Tathagata, the disciples of the Tathagata may hear from this. "
佛言：	Buddha said:
「云何欲味？	"What do you want?
謂因五 欲功德，生樂生喜，極是欲味，無復過是， 所患甚多。	It is said that because of the merits and virtues of the five desires, there is joy and joy, and it is extremely sensual, and there is no recurrence, and there are many troubles.
「云何欲患？	"Why do you want trouble?
族姓子者，隨其伎 術以自存活，或作田業、或行治生、或以學 書、或明算術、或知工數、或巧刻印、或作 文章、或造手筆、或曉經書、或作勇將、或奉 事王。	Those with the clan surname subsist on their own in accordance with their tricks, or do farming, or practice life, or learn books, or understand arithmetic, or know how to count, or skillfully engrave seals, or write articles, or make handwriting, or know The scriptures, or as a brave general, or serve the king.
彼寒時則寒，熱時則熱，飢渴、疲勞、蚊 虻所蜇，作如是業，求圖錢財。	When it is cold, it is cold, and when it is hot, it is hot. Hungry, thirsty, tired, and stung by mosquitoes and flies, doing such karma, seeking money.
彼族姓子 如是方便，作如是行，作如是求，若不得 錢財者，便生憂苦、愁慼、懊惱，心則生癡，作 如是說：	If the sons of that family are so expedient, do such things, and seek such things, if they do not have money, they will suffer, worry, and worry, and their minds will become delusional. They say this:
『唐作唐苦，所求無果。』	"Tang Zuo Tang suffers, but what he asks for is fruitless. 』
彼族姓子如 是方便作如是行，作如是求，若得錢財 者，彼便愛惜，守護密藏。	If the sons of that family are so expedient, do the things, do the things, and ask for things, if they get money, they will cherish and protect the secret treasures.
所以者何？	So what?
『我此財 物，莫令王奪、賊劫、火燒、腐壞、亡失，出財無 利，或作諸業，而不成就。』	"This property of mine, don't let the king seize it, thieves rob it, burn it, spoil it, lose it, make it worthless, or do all kinds of karma without success. 』
彼作如是守護密 藏，若有王奪、賊劫、火燒、腐壞、亡失，便生憂苦、 愁慼、懊惱，心則生癡，作如是說：	He protects the secret treasury in this way, if there is a king who seizes it, robbers rob it, burn it, rot, or lose it, it will cause sorrow, sorrow, and trouble, and the mind will become delusional. Saying this:
『若 有長夜 所可愛念者，彼則亡失。』	"If there is someone who is loved by the long night, that person will be lost. 』
是謂現法苦陰，因 欲緣欲，以欲為本。	It is the so-called bitter yin of the present method, because desires cause desires, and desires are the foundation.
「復次，眾生因欲緣欲，以 欲為本故，母共子諍，子共母諍，父子、兄弟、 姉妹、親族展轉共諍。	"Furthermore, because of desires and desires, sentient beings take desires as the basis, mothers quarrel with sons, sons quarrel with mothers, fathers and sons, brothers, sisters, and relatives quarrel with each other.
彼既如是共鬪諍已，母 說子惡，子說母惡，父子、兄弟、姉妹、親族更相 說惡，況復他人？	Since they have been arguing together like this, the mother speaks evil of the son, the son speaks evil of the mother, father and son, brothers, sisters, and relatives speak evil of each other, how about others?
是謂現法苦陰，因欲緣欲， 以欲為本。	It is said that the present law is suffering from the yin, because desires cause desires, and desires are the foundation.
「復次，眾生因欲緣欲，以欲為本 故，王王共諍，梵志梵志共諍，居士居士共諍， 民民共諍，國國共諍，彼因鬪諍共相憎故， 以種種器仗，轉相加害，或以拳扠石擲，或 以杖打刀斫，彼當鬪時，或死、或怖，受極重 苦，是謂現法苦陰，因欲緣欲，以欲為本。	"Furthermore, sentient beings cause desires to cause desires, and because desires are the basis, kings and kings fight together, Brahma and Brahmans fight together, laymen and laymen fight together, people and people fight together, nations fight together, and they hate each other because of their disputes. Therefore, if you use various tools to fight, turn around to inflict damage, or throw stones with your fists, or strike with a knife with a stick, when you are fighting, you will die or be terrified, and you will suffer extremely heavy suffering. Desire is based on desire.
「復 次，眾生因欲緣欲，以欲為本故，著鎧被 袍，持矟弓箭，或執刀楯入在軍陣，或以 象鬪，或馬、或車，或以步軍，或以男女鬪。	"Furthermore, sentient beings are driven by their desires and desires, and because of their desires, they put on armor and gowns, hold bows and arrows, or hold swords, and enter the army formation, or use elephants, horses, or chariots, or use infantry, or use Men and women fight.
彼 當鬪時，或死、或怖，受極重苦，是謂現法苦 陰，因欲緣欲，以欲為本。	When he dies, or is terrified, he suffers extremely heavy suffering, which is called the suffering yin of the present law, where desires are caused by desires, and desires are based on desires.
「復次，眾生因欲緣 欲，以欲為本故，著鎧被袍，持矟弓箭，或 執刀楯往奪他國，攻城破塢，共相格戰， 打鼓吹角，高聲喚呼，或以槌打，或以鉾戟， 或以利輪，或以箭射，或亂下石，或以大弩， 或以融銅珠子灑之。	"Furthermore, because of desire and desire, sentient beings take desire as the basis, wear armor and robes, hold bows and arrows, or hold knives to conquer other countries, attack cities and break docks, fight with each other, beat drums and horns, and call loudly , or hit with a mallet, or with a halberd, or with a sharp wheel, or shoot with an arrow, or throw stones at random, or use a crossbow, or sprinkle it with molten copper beads.
彼當鬪時，或死、或怖， 受極重苦，是謂現法苦陰，因欲緣欲，以欲 為本。	When he dies, or fears, he suffers extremely severe suffering. This is called the present dharma of suffering. Desires are caused by desires, and desires are the basis.
「復次，眾生因欲緣欲，以欲為本故，著 鎧被袍，持矟弓箭，或執刀楯入村、入邑、 入國、入城，穿牆發藏，劫奪財物，斷截王 路，或至他巷，壞村、害邑、滅國、破城。	"Furthermore, sentient beings, because of their desires and their desires, and because of their desires, they wear armor and quilts, hold bows and arrows, or hold swords and go into villages, towns, countries, and cities, hide through walls, rob property, and cut off the king's road. , or to other lanes, destroying villages, harming towns, destroying countries, and destroying cities.
於中 或為王人所捉，種種考治，截手、截足或 截手足，截耳、截鼻或截耳鼻，或臠臠割，拔 鬚、拔髮或拔鬚髮，或著檻中衣裹火燒，或 以沙壅草纏火 爇 ，或內鐵驢腹中，或著鐵猪 口中，或置鐵虎口中燒，或安銅釜中，或著 鐵釜中煮，或段段截，或利叉 刺 ，或鐵鉤鉤，或 臥鐵床以沸油澆，或坐鐵臼以鐵杵擣， 或龍蛇蜇，或以鞭鞭，或以杖撾，或以棒打， 或生貫高標上，或梟其首。	In the midst of it, he was caught by the king, and he was treated in various ways, such as amputation of hands, feet or hands and feet, ears, nose or ears and nose, or legs, beard, hair or beard and hair, or wearing a sash. Wrap it in a fire and burn it, or wrap it with sand and grass, or put it in the belly of an iron donkey, or put it in the mouth of an iron pig, or burn it in the mouth of an iron tiger, or put it in a copper kettle, or boil it in an iron kettle, or cut it into pieces, or Stab with a sharp fork, or hook with an iron hook, or lie on an iron bed and pour boiling oil, or sit on an iron mortar and pound with an iron pestle, or be bitten by a dragon or snake, or use a whip, or use a stick, or beat with a stick, or live On the high mark, or take the lead.
彼在其中，或死 或怖，受極重苦，是謂現法苦陰，因欲緣欲， 以欲為本。	In it, he may die or be afraid, and suffer extremely heavy suffering. This is called the suffering shade of the present dharma. Desires are caused by desires, and desires are based on desires.
「復次，眾生因欲緣欲，以欲為本 故，行身惡行，行口、意惡行，彼於後時，疾病 著床，或坐、臥地，以苦逼身，受極重，苦不 可愛樂。	"Furthermore, because of desires and desires, sentient beings do evil deeds with their bodies, speech, and minds because of their desires, and because of their desires, they will be put on the bed when they are sick, or sit or lie on the ground. Heavy, bitter or not.
彼若有身惡行，口、意惡行，彼臨終 時在前覆障，猶日將沒大山崗側，影障覆 地。	If he has evil deeds in body, speech and mind, when he is dying, he will be covered by a barrier in front of him, and he will disappear from the side of the big mountain in the next day, and the shadow will cover the ground.
如是，彼若有身惡行，口、意惡行，在前覆 障，彼作是念：	If so, if he has evil deeds in body, in speech and in mind, and overturns obstacles in front of him, he will do the following thoughts:
『我本惡行，在前覆我，我本不 作福業，多作惡業。	I have done evil things before, and I have not done good deeds, but I have done more evil deeds.
若使有人作惡凶暴 唯為罪，不作福、不行善，無所畏、無所 依、無所歸，隨生處者，我必生彼。』	If someone does evil and violence only for sin, does not do good, does not do good, has nothing to fear, has nothing to rely on, has nothing to return to, and is born wherever he is born, I will give birth to him. 』
從是有 悔，悔者不善死，無福命終，是謂現法苦陰， 因欲緣欲，以欲為本。	From then on there will be regrets, those who regret will not die well, and will not die with blessings.
「復次，眾生因欲緣欲， 以欲為本故，行身惡行，行口、意惡行，彼因 身、口、意惡行故，因此、緣此，身壞命終，必至 惡處，生地獄中，是謂後世苦陰，因欲緣 欲，以欲為本，是謂欲患。	"Furthermore, because of desires and desires, all living beings do evil deeds in the body, and conduct evil deeds in speech and mind because of desires. Because of desires, all living beings do evil deeds in body, speech, and mind. Therefore, due to this, the body breaks down and the end of life will surely come. To be born in hell is to be born in the evil place, which is called the suffering of suffering in the afterlife. Desires are caused by desires, and desires are the root.
「云何欲出要？	"Why does Yun want to come out?
若斷 除欲，捨離於欲，滅欲欲盡，度欲出要，是 謂欲出要。	If you cut off desires, let go of desires, eliminate desires, and save desires, this is called desires.
若有沙門、梵志，欲味、欲患、欲出 要不知如真者，彼終不能自斷其欲，況 復能斷於他欲耶？	If there are recluses and Brahmans who want to taste, want to suffer, and want to come out, if they don’t know the truth, they will not be able to cut off their desires, let alone cut off their desires?
若有沙門、梵志，欲味、 欲患、欲出要知如真者，彼既自能除，亦能 斷他欲。	If there are recluses, Brahmans, desires, desires, and desires to know the truth, they can not only eliminate themselves, but also cut off other desires.
「云何色味？	"What color is the cloud?
若剎利女、梵志、居士、工 師女，年十四五，彼於爾時，美色最妙。	Ruo Shali women, Fanzhi women, lay Buddhists, and Gongshi women were all fourteen or five years old. At that time, they were the most beautiful.
若 因彼美色、緣彼美色故，生樂生喜，極是 色味無復過是，所患甚多。	If, because of that beauty, because of that beauty, one is born with happiness and joy, then the color and taste are incomparable, and one suffers a lot.
「云何色患？	"What's wrong with the cloud?
若見 彼姝而於後時極大衰老，頭白齒落，背僂 脚戾，拄杖而行，盛壯日衰，壽命垂盡，身體 震動，諸根毀熟，於汝等意云何？	If you see her and later she becomes very old, her head white and her teeth fall out, her back is bent and her feet are stern, she walks with a stick, her strength declines day by day, her lifespan is dying, her body shakes, and her roots are destroyed, what do you think?
若本有美 色，彼滅生患耶？」	If there is beauty in the first place, will it be born and suffer? "
答曰：	Answer:
「如是。」	Yes.
「復次，若見彼 姝疾病著床，或坐、臥地，以苦逼身，受極 重苦，於汝等意云何？	"Furthermore, if you see that other woman lying on a bed with a disease, or sitting or lying on the ground, oppressing her body with pain, and suffering extremely heavy pain, what do you think?
若本有美色，彼滅生 患耶？」	If there is beauty in the first place, will it cause trouble if it dies? "
答曰：	Answer:
「如是。」	Yes.
「復次，若見彼姝死，或一二 日至六七日，烏鵄所啄，犲狼所食，火燒埋 地，悉爛腐壞，於汝等意云何？	"Furthermore, if you see the other sister die, or from one to two days to six or seven days, pecked by crows, eaten by wolves, burned and buried in the ground, all rotten, what do you think?
若本有美色， 彼滅生患耶？」	If there is beauty in the first place, will it be born and suffer? "
答曰：	Answer:
「如是。」	Yes.
「復次，若見彼姝息 道，骸骨青色爛腐，食半骨璅在地，於汝等 意云何？	"Furthermore, if you see her breathing, her bones are green and rotten, half eaten and lying on the ground, what do you think?
若本有美色，彼滅生患耶？」	If there is beauty in the first place, will it be born and suffer? "
答曰：	Answer:
「如 是。」	If so.
「復次，若見彼姝息道，離皮肉血，唯筋相 連，於汝等意云何？	"Furthermore, if you see that other woman breathing down, leaving skin, flesh and blood, but connected by tendons, what do you think?
若本有美色，彼滅生患 耶？」	If there is beauty in the first place, will it cause trouble if it dies? "
答曰：	Answer:
「如是。」	Yes.
「復次，若見彼姝息道，骨節 解散，散在諸方，足骨、 ［跳－兆＋專］ 骨、髀骨、髖骨、脊骨、 肩骨、頸骨、髑髏骨各在異處，於汝等意云 何？	"Furthermore, if you see Bi Shu breathing out, the joints are disintegrated and scattered in various places, the foot bones, [jump-zhao+zhuan] bones, thigh bones, hip bones, spine, shoulder bones, neck bones, and skull bones are all in different places. , What do you think of it?
若本有美色，彼滅生患耶？」	If there is beauty in the first place, will it be born and suffer? "
答曰：	Answer:
「如是。」	Yes.
「復 次，若見彼姝息道，骨白如螺，青猶鴿色，赤 若血塗，腐壞碎末，於汝等意云何？	"Furthermore, if you see her breathing, her bones are white like snails, green like a dove's color, red like blood smeared, rotten and broken, what do you think?
若本有 美色，彼滅生患耶？」	If there is beauty in the first place, will it be born and suffer? "
答曰：	Answer:
「如是。」	Yes.
「是謂色患。」	It's called lust.
「云何色出要？	"What is the color of the cloud?
若斷除色，捨離於色，滅色色 盡，度色出要，是謂色出要。	If you break away from form, let go of form, eliminate form and use up form, save form and get out of the way, this is called form out of the way.
若有沙門、梵志， 色味、色患、色出要不知如真者，彼終不能 自斷其色，況復能斷於他色耶？	If there are recluses, Brahmans, color tastes, color troubles, and color appearances, if you don’t know the real ones, they will not be able to judge their colors, let alone other colors?
若有沙門、 梵志，色味、色患、色出要知如真者，彼既自能 除，亦能斷他色。	If there are recluses, Brahmans, and those who need to know the truth about color, taste, color trouble, and color appearance, they can eliminate themselves, and they can also cut off other colors.
「云何覺味？	"How do you feel?
比丘者，離欲、離 惡不善之法，至得第四禪成就遊，彼於爾 時不念自害，亦不念害他，若不念害者， 是謂覺樂味。	A bhikkhu, the dharma of abandoning desires, avoiding evil and unwholesomeness, until he attains the achievement of the fourth jhāna, he does not think of harming himself, nor does he think of harming others. If he does not think of harming others, it is said to feel pleasant.
所以者何？	So what?
不念害者，成就 是樂，是謂覺味。	If you don't think of harm, the achievement is happiness, which is called taste.
「云何覺患？	"Why do you feel troubled?
覺者是無常法、苦 法、滅法，是謂覺患。	The enlightened one is the law of impermanence, the law of suffering, and the law of extinction, which is called suffering.
「云何覺出要？	"Why do you think you want it?
若斷除覺， 捨離於覺，滅覺覺盡，度覺出要，是謂覺出 要。	If you break away from awareness, let go of awareness, eliminate awareness and exhaustion, and get rid of awareness, it is called awareness.
若有沙門、梵志，覺味、覺患、覺出要不知 如真者，彼終不能自斷其覺，況復能斷於 他覺耶？	If there are recluses and Brahmans who perceive tastes, afflictions, and sensations without knowing the truth, they will not be able to cut off their own perceptions, let alone cut them off from other people's perceptions?
若有沙門、梵志，覺味、覺患、覺出要 知如真者，彼既自能除，亦能斷他覺。」	If there are recluses and Fanzhi who feel tastes, afflictions, and those who want to know the truth, they can get rid of themselves, and they can also cut off other perceptions. "
佛說 如是。	Buddha said so.
彼諸比丘聞佛所說，歡喜奉行。	The bhikkhus heard what the Buddha said and happily followed it.
苦陰經第三竟 （二千一百六十五字）	The Third End of the Sutra of Suffering Yin (2165 words)

MA 99 BDK trans.

99. The [First] Discourse 584c on the Mass of Dukkha 238 Thus have I heard. At one time the Buddha was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. 237 The

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At that time, after the midday meal, the monks were seated together in the assembly hall for some small matter, when many heterodox practitioners, who were roaming around after midday, approached the monks. 239 Having exchanged greetings, stepped back, and sat to one side, they said to the monks: Venerable friends, the renunciant Gotama sets forth penetrative knowledge of sensual pleasures, he sets forth penetrative knowledge of material form, and he sets forth penetrative knowledge of feelings. Venerable friends, we too set forth penetrative knowledge of sensual pleasures, set forth penetrative knowledge of material form, and set forth penetrative knowledge of feelings. In regard to these two knowledges and these two penetrations [set forth by] the renunciant Gotama and by ourselves, which is superior [or inferior] and what is different? Then the monks, hearing what the many heterodox practitioners had said, neither agreed nor disagreed but silently got up and left, thinking: “From the World-honored One we shall obtain an understanding of what has thus been said. ” Then they approached the Buddha. Having paid homage with their heads [at his feet], stepped back, and sat to one side, they told the Buddha the whole discussion they had had with the many heterodox practitioners. Then the World-honored One told the monks: You should have right away asked the many heterodox practitioners this: “Venerable friends, what is the gratification ( assāda) in sensual pleasures, what is the danger ( ādīnava) in sensual pleasures, and what is the escape ( nissaraṇa) from sensual pleasures? What is the gratification in material form, what is the danger in material form, and what is the escape from material form? What is the gratification in feelings, what is the danger in feelings, and what is the escape from feelings? ” Monks, if you had asked them this, then on hearing [these questions] they would have found it hard to respond. They would have [diverted the] talk to some other topic, would have become more and more upset, and [in the end] would certainly have risen up from their seats and withdrawn in silence. Why is that? 238 Division 9 I do not see in this world, with its deva s and māra s, Brahmās, renunciants, and brahmins, and all other assemblies, anyone who is able to understand and expound the significance of this, excepting the Tathāgata, a disciple of the Tathāgata, or someone who has heard it from them.

1 - (kāmānaṃ = sensual pleasures )

1.1 - (What is gratification of sensual pleasure? STED 5kg )

5kg MN 13¹ (kāmānaṃ = sensual pleasures ) The Buddha said: What is the gratification in sensual pleasures? It is the pleasure and joy that arises in dependence on the five cords of sensual pleasure. This is the 585a foremost gratification in sensual pleasures with nothing beyond it, [yet] it is beset by much danger.

1.2 - (What is drawback of sensual pleasure?)

What is the danger in sensual pleasures? A clansman uses whatever ability or skill he has to gain his livelihood, whether it is farming, trading, using scholarly knowledge, skill in accountancy, knowledge of calculation, skill in carving seals, composing documents, making pens, understanding sacred texts, serving as a brave general, or attending the king. When it is cold, he is [afflicted by] cold; when it is hot, he is [afflicted by] heat; he becomes hungry, thirsty, and tired, and is stung by mosquitoes and gadflies as he undertakes such work in his quest for wealth. If that clansman, making such efforts, engaged in such activity and such striving, does not obtain wealth, then he experiences sorrow and pain, he worries and grieves, is upset and vexed, and bewilderment arises in his mind. He says [to himself], “My undertakings are in vain, my suffering is in vain, my striving is unsuccessful!” If, [however,] that clansman, making such efforts, engaged in such activity and such striving, does obtain wealth, then he cherishes and values it, guarding it in a concealed storeroom. Why is that? [Because he thinks,] “May this wealth of mine not be taken away forcibly by kings, stolen by thieves, or burned up in fire; may it not rot and decay or become lost! May none of my money go out without making profit, or be employed for any undertaking that fails!” [For these reasons,] he guards [his wealth] thus, in a concealed storeroom. If it is taken away forcibly by kings, stolen by thieves, burned in a fire, spoiled, destroyed, ruined, or lost, then sorrow and pain arise. He worries and grieves, is upset and vexed, and bewilderment arises in his mind, as 239 The

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he says [to himself,] “That which I cherished for a long time is now ruined and lost. ” This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. 240 Again, [among] living beings, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, a mother quarrels with her child, or a child quarrels with its mother, a father [quarrels with] his child, . . . an elder brother with his younger brother, . . . an elder sister with her younger sister, . . . or relatives quarrel with one another. Having quarreled like this, a mother speaks badly of her child, a child speaks badly of its mother, a father [speaks badly] of his child . . . an elder brother of his younger brother, . . . an elder sister of her younger sister, . . . and relatives speak badly of one another, let alone other people. 241 This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, [among] living beings, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, kings quarrel with kings, brahmins quarrel with brahmins, householders quarrel with householders, citizens quarrel with citizens, and countries quarrel with countries. Because they quarrel with and hate one another they take up various kinds of weapons to harm each other, striking [each other] with their fists, or hurling stones [at each other], or hitting [each other] with sticks, or cutting [each other] with swords. During the quarrel they may die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, with sensual pleasures as the cause, sensual pleasures as the condition, sensual pleasures as the source, living beings put on armor and 585b coats [of mail], take up lances or bows and arrows, or wield swords and shields and go into battle. They fight on elephants, horses, or chariots, or as foot soldiers, or they fight as [ordinary] people. 242 During the battle they may die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual 240 Division 9 pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings put on armor and coats [of mail], take up lances or bows and arrows, or wield swords and shields, and [set out to] conquer another country. They besiege a city and destroy its fortifications, lining up in battle array to the beating of drums, the blowing of horns, and loud shouting. They strike with hammers, or they use spears and halberds, or they use cutting wheels, or they shoot arrows, or they hurl down rocks, or they use great catapults, or they pour down molten copper pellets. During the battle they may die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings put on armor or coats [of mail], take up lances or bows and arrows, or wield swords and shields, and advance into a village, a town, a country, or a city. They break through walls and open up storerooms to steal property. They inter-cept [travelers] on the king’s highway or reach out to other streets. They destroy villages, damage towns, wipe out countries, and break up cities. In the process they may be caught by the king’s men, who subject them to various punishments, such as cutting off their hands, their feet, or both hands and feet; cutting off their ears, their nose, or both ears and nose; or slicing strips [of flesh] off them, or tearing out their beards, their hair, or both beards and hair; or putting them in a cage and setting fire to their clothing, or wrapping them in straw and setting fire to it, or placing them in the belly of an “iron donkey” or in the mouth of an “iron pig” or in the mouth of an “iron tiger” and then heating it up; or placing them in a copper or iron cauldron and boiling them; or cutting them into pieces, or stabbing them with sharp forks, or hooking them with iron hooks, or laying them down on an iron bed and scalding them with boiling oil, or seating them in an iron mortar and pounding them with an iron pestle, or letting them be bitten by snakes or serpents, or whipping them with whips, or beating them with staves, or hitting them with clubs, or impaling them alive on a tall post, or decapitating them. 241 The

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In the process they will die or become terrified, experiencing extreme suffering. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings do evil bodily verbal, and mental deeds. At a later time they are afflicted by disease and lie on their beds, or sit or lie on the ground, with pain oppressing their body, experiencing extremely severe pain that is not at all desirable. At the time of death their evil bodily, verbal, and mental deeds manifest before them and envelop them. It is just as when at sunset, the shadow of 585c a great mountain peak envelops the earth—in the same way their evil bodily, verbal, and mental deeds manifest before them and envelop them. 243 They think: “Formerly I did evil deeds, which are [now] manifesting before me and enveloping me. Formerly I did not perform meritorious acts; I performed many evil acts. If there is a place where people are reborn who do what is evil, bad, and harmful, who only commit crimes, who make no merit and do no good deeds, who are without fear [of the consequences of their deeds], without reliance, without a refuge, then I will certainly be reborn there. ” From this they feel regret, and being regretful they have a bad death, and their life ends without merit. This is what is meant by a mass of dukkha in the present, which has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. Again, with sensual pleasures as the cause, sensual pleasures as the condition, and sensual pleasures as the source, living beings do evil bodily, verbal, and mental deeds. Because of those evil bodily, verbal, and mental deeds, with this as the cause, with this as the condition, on the breaking up of the body at death they will certainly go to a bad realm and be reborn in hell. This is what is meant by a mass of dukkha in the next life that has sensual pleasures as its cause, sensual pleasures as its condition, and sensual pleasures as its source. This is what is meant by the danger of sensual pleasures.

1.3 - (What is escape from sensual pleasure? Remove chanda + raga)

What is the escape from sensual pleasures? The abandoning and discarding of sensual pleasures, the relinquishing and renunciation of sensual 242 Division 9 pleasures, the cessation of sensual pleasures, the eradication of sensual pleasures, the transcending of and escaping from sensual pleasures—this is what is meant by the escape from sensual pleasures. Any renunciants or brahmins who do not know, as it really is, the gratification in sensual pleasures, the danger in sensual pleasures, and the escape from sensual pleasures are totally unable to abandon sensual pleasures themselves. How then could they cause others to abandon sensual pleasures? Any renunciants or brahmins who know, as it really is, the gratification in sensual pleasures, the danger in sensual pleasures, and the escape from sensual pleasures are able to discard [sensual pleasures] themselves and also able to cause others to abandon sensual pleasures.

2 - (Rūpa = material form [1st of 5 aggregates])

2.1 - (What is gratification of material-form? Compared to 16 year old girl at peak of beauty)

What is the gratification in material form? Suppose there is a girl from the warrior, brahmin, merchant, or worker [caste], fourteen or fifteen years old. At that time her physical beauty is at its most excellent. The pleasure and joy that arise with her physical beauty as its cause, with her physical beauty as its condition, that is the foremost gratification in material form. Nothing excels it, [yet] it is beset by much danger.

2.2 - (What is drawback of material-form? Compared to 16 year old girl at different stages of life )

What is the danger in material form? Suppose one were to see that beautiful girl at a later time when she has become extremely old and feeble, her hair turned white and teeth fallen out, with hunched back and unsteady on her feet, leaning on a stick to walk, with deteriorating health, her life span approaching its end, her body trembling, and her sense faculties failing. What do you think? Has her former physical beauty ceased and its danger manifested? [The monks] replied, “Yes indeed. ” [The Buddha said: ] Again, suppose one were to see that [formerly] beautiful girl afflicted with disease, lying on a bed, or sitting or lying on the ground, with pain oppressing her body, experiencing extremely severe pain. What do you think? Has her former physical beauty ceased and its danger manifested? [The monks] replied, “Yes indeed. ” [The Buddha said: ] 243 The

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Again, suppose one were to see [the corpse of] that [formerly] beautiful girl, dead for one, two days, or up to six or seven days, being pecked at by crows and hawks, devoured by jackals and wolves, burned by fire or buried in the earth, or completely rotten and decomposed. What do you 586a think? Has her former physical beauty ceased and its danger manifested? [The monks] replied, “Yes indeed. ” [The Buddha said: ] Again, suppose one were to see [the corpse of] that [formerly] beautiful girl in a charnel ground as a carcass of bluish color, decomposed and half eaten [by animals], with the skeleton lying on the ground still connected together. What do you think? Has her former physical beauty ceased and its danger manifested? [The monks] replied, “Yes indeed. ” [The Buddha said: ] Again, suppose one were to see [the skeleton of] that beautiful girl in a charnel ground without skin, flesh, or blood, held together only by sinews. What do you think: has her former physical beauty ceased and its danger manifested? [The monks] replied, “Yes indeed. ” [The Buddha said: ] Again, suppose one were to see [the bones of] that [formerly] beautiful girl in a charnel ground, disconnected bones scattered in all directions: feet bones, shin bones, thigh bones, hip bone, vertebrae, shoulder bones, neck bones, and a skull, all in different places. What do you think: has her former physical beauty ceased and its danger manifested? [The monks] replied, “Yes indeed. ” [The Buddha said: ] Again, suppose one were to see [the bones of] that [formerly] beautiful girl in a charnel ground, bones white like shells, or bluish like the color of pigeons, or red as if smeared with blood, rotting and decomposing, in 244 Division 9 bits and pieces. What do you think? Has her former physical beauty ceased and its danger manifested? [The monks] replied, “Yes indeed. ” [The Buddha said: ] This is what is meant by the danger in material form.

2.3 - (What is escape from material-form? Remove chanda + raga for rupa)

What is the escape from material form? The abandoning and discarding of material form, the relinquishing and renouncing of material form, the cessation of material form, the eradicating of material form, the transcending of and escape from material form—this is what is meant by the escape from material form. Any renunciants or brahmins who do not know, as it really is, the gratification in material form, the danger in material form, and the escape from material form are totally unable to abandon material form themselves. How then could they cause others to abandon material form? Any renunciants or brahmins who know, as it really is, the gratification in material form, the danger in material form, and the escape from material form are able to discard [material form] themselves and also able to cause others to abandon material form.

3 – (Vedana/feelings)

3.1 – (What is gratification of vedana/feelings? The 4 jhānas that abide in intentions non afflicting to self and others)

What is the gratification in feelings? Secluded from sensual desires, secluded from evil and unwholesome states, a monk dwells having attained . . . up to . . . the fourth jhāna. At that time he has neither harmful intentions toward himself nor harmful intentions toward others. Being without harmful intentions is what is meant by the pleasure and gratification in feeling. Why is that? [Because] one who is without harmful intentions accomplishes such happiness. This is what is meant by the gratification in feelings.

3.2 - (What is drawback of vedana/feelings? Anicca + dukkha)

What is the danger in feelings? Feelings are of an impermanent nature, of an unsatisfactory nature, of a nature to cease. This is what is meant by the danger in feelings.

3.3 - (What is escape from vedana/feelings? Removing chanda and raga)

What is the escape from feelings? The abandoning and discarding of feelings, the relinquishing and renouncing of feelings, the cessation of feelings, the eradication of feelings, the transcending of and escape from feelings—this is what is meant by the escape from feelings. 245 The

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Any renunciants or brahmins who do not know, as it really is, the gratification in feelings, the danger in feelings, and the escape from feelings are totally unable to abandon feelings themselves. How then could they cause others to abandon feelings? Any renunciants or brahmins who know, as it really is, the gratification in feelings, the danger in feelings, and the escape from feelings definitely are able to discard [feelings] themselves and also able to cause others to abandon feelings. Thus spoke the Buddha. Having heard what the Buddha said, the monks 586b were delighted and received it respectfully. (end of sutta⏹️)

100 – commentary

999 – Bookmarks of interest

999.9 – TOC permalinks

MA 99¹ (kāmānaṃ = sensual pleasures )     MA 99^1.1 (What is gratification of sensual pleasure? STED 5kg )     MA 99^1.2 (What is drawback of sensual pleasure?)     MA 99^1.3 (What is escape from sensual pleasure? Remove chanda + raga) MA 99² (Rūpa = material form [1st of 5 aggregates])     MA 99^2.1 (What is gratification of material-form? Compared to 16 year old girl at peak of beauty)     MA 99^2.2 (What is drawback of material-form? Compared to 16 year old girl at different stages of life )     MA 99^2.3 (What is escape from material-form? Remove chanda + raga for rupa) MA 99³ (Vedana/feelings)     MA 99^3.1 (What is gratification of vedana/feelings? The 4 jhānas that abide in intentions non afflicting to self and others)     MA 99^3.2 (What is drawback of vedana/feelings? Anicca + dukkha)     MA 99^3.3 (What is escape from vedana/feelings? Removing chanda and raga)

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