English
they flog them with canes, they flog them with clubs; they cut off their hands, they cut off their feet, they cut off their hands and feet, they cut off their ears, they cut off their noses, they cut off their ears and noses; they inflict the "porridge pot" punishment, the "conch-shaving" punishment, the "Rāhu's mouth" punishment, the "garland of flames" punishment, the "hand-torch" punishment, the "bark-strip" punishment, the "rag-robe" punishment, the "antelope" punishment, the "fish-hook flesh" punishment, the "coin" punishment, the "alkaline-ash-cut" punishment, the "bar-rolling" punishment, the "straw-mat" punishment; they drench them with hot oil, they make dogs devour them, they impale them alive on stakes, and they cut off their heads with swords. There they meet death, or suffering like death. This too, Mahānāma, is a visible drawback of sensual pleasures, a mass of suffering, due to sensual pleasures, caused by sensual pleasures, based on sensual pleasures, for the sake of sensual pleasures. Furthermore, Mahānāma, due to sensual pleasures, caused by sensual pleasures, based on sensual pleasures, for the sake of sensual pleasures, they commit misconduct by body, they commit misconduct by speech, they act wrongly by mind. Having acted wrongly by body, having acted wrongly by speech, having acted wrongly by mind, at the breaking up of the body, after death, they are reborn in a state of woe, a bad destination, a downfall, in hell. This too, Mahānāma, is a disadvantage of sensual pleasures in the future, a mass of suffering, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, for the sake of sensual pleasures. 179. “Once, Mahānāma, I was staying in Rājagaha, on Gijjhakūṭa mountain. At that time, many Nigaṇṭhas were standing upright on the Black Rock at Isigili Pass, refusing to sit, experiencing painful, intense, harsh, bitter feelings caused by their own efforts. Then, Mahānāma, in the evening, having risen from my seclusion, I approached the Nigaṇṭhas on the Black Rock at Isigili Pass. Having approached, I said to those Nigaṇṭhas: ‘Why, friends, Nigaṇṭhas, are you standing upright, refusing to sit, experiencing painful, intense, harsh, bitter feelings caused by your own efforts?’ When this was said, Mahānāma, those Nigaṇṭhas said to me: ‘The Nigaṇṭha Nāṭaputta, friend, claims to be omniscient, all-seeing, possessing unimpeded knowledge and vision: “Whether I am walking, standing, sleeping, or awake, knowledge and vision are constantly and continuously present to me.” He says this: “There is, Nigaṇṭhas, evil kamma done by you in the past; that you wear out by this harsh ascetic practice. And that which you are now restrained in body, restrained in speech, restrained in mind, that is non-doing of evil kamma in the future. Thus, by the wearing out of old kamma through austerity, and by the non-doing of new kamma, there is no influx in the future. From no influx in the future, there is the destruction of kamma. From the destruction of kamma, there is the destruction of suffering. From the destruction of suffering, all suffering is worn out.” will be." And that, for us, is pleasing and acceptable, and by that, we are satisfied. 180. "When this was said, Mahānāma, I spoke to those Nigaṇṭhas thus: 'Do you, friends, Nigaṇṭhas, know: "We existed in the past, we did not not exist"?' 'No, friend.' 'Do you, friends, Nigaṇṭhas, know: "We did evil deeds in the past, we did not not do them"?' 'No, friend.' 'Do you, friends, Nigaṇṭhas, know: "We did such and such evil deeds"?' 'No, friend.' 'Do you, friends, Nigaṇṭhas, know: "So much suffering has been worn away, so much suffering is yet to be worn away, and when so much suffering has been worn away, all suffering will be worn away"?' 'No, friend.' 'Do you, friends, Nigaṇṭhas, know: "In this very life, the abandoning of unwholesome states, and the attainment of wholesome states"?' 'No, friend.' "'So then, friends, Nigaṇṭhas, you do not know: "We existed in the past, we did not not exist"; you do not know: "We did evil deeds in the past, we did not 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, so much suffering is yet to be worn away, and when so much suffering has been worn away, all suffering will be worn away." You do not know: "In this very life, the abandoning of unwholesome states, and the attainment of wholesome states." This being so, friends, Nigaṇṭhas, do those in the world who are cruel, with blood-stained hands, of savage deeds, reborn among humans, go forth into the Nigaṇṭha order?' 'Indeed not, friend Gotama, happiness is not to be attained by happiness; happiness is to be attained by suffering. If, friend Gotama, happiness were to be attained by happiness, King Seniya Bimbisāra of Magadha would attain happiness, King Seniya Bimbisāra of Magadha..." more happily abiding than the venerable Gotama. "Surely, venerable sirs, you Nigantthas have spoken a rash and unconsidered word: 'Indeed, friend Gotama, happiness is not to be attained by happiness, happiness is to be attained by suffering. If, friend Gotama, happiness were to be attained by happiness, King Seniya Bimbisāra of Magadha would attain happiness. King Seniya Bimbisāra of Magadha abides more happily than the venerable Gotama.'" But I should have been asked in return there: 'Who, indeed, among the venerable sirs, abides more happily: King Seniya Bimbisāra of Magadha, or the venerable Gotama?' "Indeed, friend Gotama, we have spoken a rash and unconsidered word: 'Indeed, friend Gotama, happiness is not to be attained by happiness, happiness is to be attained by suffering. If, friend Gotama, happiness were to be attained by happiness, King Seniya Bimbisāra of Magadha would attain happiness. King Seniya Bimbisāra of Magadha abides more happily than the venerable Gotama.'" But let that stand. Now we ask the venerable Gotama: 'Who, indeed, among the venerable sirs, abides more happily: King Seniya Bimbisāra of Magadha, or the venerable Gotama?' "Then, friends Nigantthas, I will question you in return there. Answer it as you deem fit. What do you think, friends Nigantthas? Is King Seniya Bimbisāra of Magadha able to abide for seven days and nights, without moving his body, without speaking a word, experiencing unalloyed happiness?" "No, friend." "What do you think, friends Nigantthas? Is King Seniya Bimbisāra of Magadha able to abide for six days and nights... ...five days and nights... ...four days and nights... ...three days and nights... ...two days and nights... ...one day and night, without moving his body, without speaking a word, experiencing unalloyed happiness?" "No, friend." "But I, friends Nigantthas, am able without moving my body, not speaking, to dwell experiencing unalloyed bliss for one day and night. I, friends, Nigaṇṭhas, am able, without moving my body, not speaking, to dwell experiencing unalloyed bliss 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, Nigaṇṭhas? In that case, who is more blissful, King Seniya Bimbisāra of Magadha, or I?” “In that case, Venerable Gotama is more blissful than King Seniya Bimbisāra of Magadha.” This is what the Blessed One said. Mahānāma the Sakyan, delighted, rejoiced in the Blessed One’s words. The Cūḷadukkhakkhandha Sutta, the fourth, is finished. 5. Anumāna Sutta 181. Thus have I heard: At one time, Venerable Mahāmoggallāna was dwelling among the Bhagga people at Susumāragira, in the Bhesakaḷāvana deer park. There, Venerable Mahāmoggallāna addressed the bhikkhus, “Friends, bhikkhus!” “Friend!” those bhikkhus replied to Venerable Mahāmoggallāna. Venerable Mahāmoggallāna said this: “Even if, friends, a bhikkhu invites, ‘Let the venerable ones speak to me, I am to be spoken to by the venerable ones,’ if he is difficult to admonish, endowed with qualities that make one difficult to admonish, impatient, not accepting instruction with respect, then his fellow practitioners do not think he should be spoken to, nor do they think he should be advised, nor do they think they should place trust in that person. “And what, friends, are the qualities that make one difficult to admonish? Here, friends, a bhikkhu has evil wishes, is under the sway of evil wishes. That, friends, a bhikkhu has evil wishes, is under the sway of evil wishes – this too is a quality that makes one difficult to admonish. “Furthermore, friends, a bhikkhu exalts himself and disparages others. That, friends, a bhikkhu exalts himself and disparages others – this too is a quality Making one difficult to admonish. And further, friends, a monk is angry, overcome by anger. That, friends, a monk is angry, overcome by anger – this too is a quality that makes one difficult to admonish. And further, friends, a monk is angry, and because of anger, bears a grudge. That, friends, a monk is angry, and because of anger, bears a grudge – this too is a quality that makes one difficult to admonish. And further, friends, a monk is angry, and because of anger, is hostile. That, friends, a monk is angry, and because of anger, is hostile – this too is a quality that makes one difficult to admonish. And further, friends, a monk is angry, and because of anger, utters harsh words. That, friends, a monk is angry, and because of anger, utters harsh words – this too is a quality that makes one difficult to admonish. And further, friends, a monk, when admonished by an admonisher, retaliates against the admonisher. That, friends, a monk, when admonished by an admonisher, retaliates against the admonisher – this too is a quality that makes one difficult to admonish. And further, friends, a monk, when admonished by an admonisher, disparages the admonisher. That, friends, a monk, when admonished by an admonisher, disparages the admonisher –