MN 26. Ariyapariyesanasuttaṁ
The Discourse about the Noble Search

[12. The Five Strands of Sense Pleasure]

Pañcime, bhikkhave, kāmaguṇā.
There are these five strands, monks, of sense pleasure.

Katame pañca?
Which five?

Cakkhuviññeyyā rūpā,
Forms cognizable by the eye,

iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
which are wanted, lovely, pleasant, likeable, sensual, enticing,

sotaviññeyyā saddā,
sounds cognizable by the ear,

iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
which are wanted, lovely, pleasant, likeable, sensual, enticing,

ghānaviññeyyā gandhā,
smells cognizable by the nose,

iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
which are wanted, lovely, pleasant, likeable, sensual, enticing,

jivhāviññeyyā rasā,
tastes cognizable by the tongue,

iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
which are wanted, lovely, pleasant, likeable, sensual, enticing,

kāyaviññeyyā phoṭṭhabbā,
tangibles cognizable by the body,

iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
which are wanted, lovely, pleasant, likeable, sensual, enticing,

ime kho, bhikkhave, pañca kāmaguṇā.
these, monks, are the five strands of sense pleasure.

Ye hi keci, RTE: Ye keci.01 bhikkhave, samaṇā vā brāhmaṇā vā
Whichever ascetics or brāhmaṇas, monks,

ime pañca kāmaguṇe gathitā mucchitā ajjhāpannā, ChS: here and in what follows ajjhopannā, but above ajjhāpannā. 02
are tied, infatuated, and indulging in these five strands of sense pleasure,

anādīnavadassāvino anissaraṇapaññā paribhuñjanti,
who use them not seeing the danger in them, not knowing the escape from them,

te evam-assu veditabbā:
of them this should be known:

‘Anayam-āpannā byasanam-āpannā, yathākāmakaraṇīyā Pāpimato.’
‘They have fallen upon misfortune, they have fallen upon destruction, the Wicked One can do whatever he likes (with them).’

seyyathā pi, bhikkhave, āraññako mago RTE: migo, alternative form.03 baddho pāsarāsiṁ adhisayeyya,
Just as, monks, if there were a wild deer lying bound in a snare,

so evam-assa veditabbo:
about him you could know:

‘Anayam-āpanno byasanam-āpanno yathākāmakaraṇīyo luddassa,
‘He has fallen upon misfortune, he has fallen upon destruction, the hunter can do whatever he likes (with him),
āgacchante ca pana PTS, RTE omit pana.04 ludde na yena kāmaṁ pakkamissatī.’ ti ChS: āgacchante ca pana ludde yena kāmaṁ na pakkamissatī ti, alternative word order.05
and when the hunter comes he cannot depart as he desires.’

Evam-eva kho, bhikkhave, ye hi keci RTE: ye keci.06 samaṇā vā brāhmaṇā vā
Just so, monks, whichever ascetics or brāhmaṇas

ime pañca kāmaguṇe gathitā mucchitā ajjhāpannā,
are tied, infatuated, and indulging in these five strands of sense pleasure,

anādīnavadassāvino anissaraṇapaññā paribhuñjanti,
who use them not seeing the danger in them, not knowing the escape from them,

te evam-assu veditabbā:
of them this should be known:

‘Anayam-āpannā byasanam-āpannā, yathākāmakaraṇīyā Pāpimato.’
‘They have fallen upon misfortune, they have fallen upon destruction, the Wicked One can do whatever he likes (with them).’

Ye ca kho keci, RTE: ye keci.07 bhikkhave, samaṇā vā brāhmaṇā vā
And, monks, whichever ascetics or brāhmaṇas

ime pañca kāmaguṇe agathitā amucchitā anajjhāpannā,
are not tied, not infatuated, and do not indulge in these five strands of sense pleasure,

ādīnavadassāvino nissaraṇapaññā paribhuñjanti,
who use them seeing the danger in them, knowing the escape from them,

te evam-assu veditabbā:
of them this should be known:

‘Na anayam-āpannā na byasanam-āpannā na yathākāmakaraṇīyā Pāpimato.’
‘They have not fallen upon misfortune, they have not fallen upon destruction, the Wicked One cannot do whatever he likes (with them).’

seyyathā pi, bhikkhave, āraññako mago abaddho RTE: abandho, alternative form.08 pāsarāsiṁ adhisayeyya,
Just as, monks, if there were a wild deer not lying bound in a snare,

so evam-assa veditabbo:
about him you could know:

‘Na anayam-āpanno na byasanam-āpanno na yathākāmakaraṇīyo luddassa.
‘He has not fallen upon misfortune, he has not fallen upon destruction, the hunter cannot do whatever he likes (with him),

āgacchante ca pana ludde yena kāmaṁ pakkamissatī.’ ti
and when the hunter comes he can depart as he desires.’

Evam-eva kho, bhikkhave, ye hi keci BJT, RTE: ye keci.09 samaṇā vā brāhmaṇā vā
Just so, monks, whichever ascetics or brāhmaṇas

ime pañca kāmaguṇe agathitā amucchitā,
are not tied, not infatuated, and do not indulge in these five strands of sense pleasure,

anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti,
who use them seeing the danger in them, knowing the escape from them,

te evam-assu veditabbā:
of them this should be known:

‘Na anayam-āpannā na byasanam-āpannā na yathākāmakaraṇīyā Pāpimato.’
‘They have not fallen upon misfortune, they have not fallen upon destruction, the Wicked One cannot do whatever he likes (with them).’

seyyathā pi, bhikkhave, āraññako mago araññe pavane caramāno, BJT omits caramāno.10
Just as, monks, if there were a wild deer wandering in a forest wilderness,

vissattho RTE: vissaṭṭho, and similarly throughout, alternative form.11 gacchati, vissattho tiṭṭhati,
he goes confidently, he stands confidently,

vissattho nisīdati, vissattho seyyaṁ kappeti.
he sits confidently, he lies down confidently.

Taṁ kissa hetu?
What is the reason for that?

Anāpāthagato, bhikkhave, luddassa.
He is not, monks, within the range of a hunter.

 

Evam-eva kho, bhikkhave, bhikkhu
Just so, monks, a monk

vivicceva kāmehi, vivicca akusalehi dhammehi,
quite secluded from sense desires, secluded from unwholesome things,

savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharati.
dwells having attained the first absorption.

Ayaṁ vuccati, bhikkhave, bhikkhu andham-akāsi Māraṁ apadaṁ,
It is said of this monk, monks, he has made Māra blind and footless,

vadhitvā Māracakkhuṁ, adassanaṁ gato Pāpimato.
he has destroyed Māra’s eye, the Wicked One wanders without seeing (him).

 

Puna caparaṁ, bhikkhave, bhikkhu,
Furthermore, monks, a monk,

vitakkavicārānaṁ vūpasamā,
with the ending of thinking and reflection,

ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ,
with internal clarity, and one-pointedness of mind,

avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ,
being without thinking, without reflection, having the happiness and rapture born of concentration,

dutiyaṁ jhānaṁ upasampajja viharati.
dwells having attained the second absorption.

Ayaṁ vuccati, bhikkhave, bhikkhu andham-akāsi Māraṁ apadaṁ,
It is said of this monk, monks, he has made Māra blind and footless,

vadhitvā Māracakkhuṁ, adassanaṁ gato Pāpimato.
he has destroyed Māra’s eye, the Wicked One wanders without seeing (him).

 

Puna caparaṁ, bhikkhave, bhikkhu,
Furthermore, monks, a monk,

pītiyā ca virāgā upekkhako PTS: upekh-, and similarly throughout, alternative form.12 ca viharati,
with the fading away of rapture dwells equanimous,

sato ca sampajāno, sukhañ-ca kāyena paṭisaṁvedeti,
mindful, clearly knowing, experiencing happiness through the body,

yaṁ taṁ Ariyā ācikkhanti:
about which the Noble Ones declare:

‘Upekkhako satimā sukhavihārī,’ ti
“He lives pleasantly, mindful, and equanimous,”

tatiyaṁ jhānaṁ upasampajja viharati.
(thus) he dwells having attained the third absorption.

Ayaṁ vuccati, bhikkhave, bhikkhu andham-akāsi Māraṁ apadaṁ,
It is said of this monk, monks, he has made Māra blind and footless,

vadhitvā Māracakkhuṁ, adassanaṁ gato Pāpimato.
he has destroyed Māra’s eye, the Wicked One wanders without seeing (him).

 

Puna caparaṁ, bhikkhave, bhikkhu,
Furthermore, monks, a monk,

sukhassa ca pahānā, dukkhassa ca pahānā,
having given up pleasure, given up pain,

pubbe va somanassadomanassānaṁ atthaṅgamā,
and with the previous disappearence of mental well-being and sorrow,

adukkhaṁ asukhaṁ, ChS: adukkham-asukhaṁ, sandhi form.13 upekkhāsatipārisuddhiṁ,
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

catutthaṁ jhānaṁ upasampajja viharati.
dwells having attained the fourth absorption.

Ayaṁ vuccati, bhikkhave, bhikkhu andham-akāsi Māraṁ apadaṁ,
It is said of this monk, monks, he has made Māra blind and footless,

vadhitvā Māracakkhuṁ, adassanaṁ gato Pāpimato.
he has destroyed Māra’s eye, the Wicked One wanders without seeing (him).

 

Puna caparaṁ, bhikkhave, bhikkhu,
Furthermore, monks, a monk,

sabbaso rūpasaññānaṁ samatikkamā, paṭighasaññānaṁ atthaṅgamā, BJT, PTS: atthagamā, alternative form.14
having completely transcended perceptions of form, with the disappearance of perceptions of (sensory) impact,

nānattasaññānaṁ amanasikārā: ‘Ananto ākāso,’ ti
not attending to perceptions of variety, (understanding): ‘This is endless space’,

ākāsānañcāyatanaṁ upasampajja viharati.
abides in the sphere of endless space.

Ayaṁ vuccati, bhikkhave, bhikkhu andham-akāsi Māraṁ apadaṁ,
It is said of this monk, monks, he has made Māra blind and footless,

vadhitvā Māracakkhuṁ, adassanaṁ gato Pāpimato.
he has destroyed Māra’s eye, the Wicked One wanders without seeing (him).

 

Puna caparaṁ, bhikkhave, bhikkhu,
Furthermore, monks, a monk,

sabbaso ākāsānañcāyatanaṁ samatikkamma: ‘Anantaṁ viññāṇan,’-ti
having completely transcended the sphere of endless space, (understanding): ‘This is endless consciousness,’

viññāṇañcāyatanaṁ upasampajja viharati.
abides in the sphere of endless consciousness.

Ayaṁ vuccati, bhikkhave, bhikkhu andham-akāsi Māraṁ apadaṁ,
It is said of this monk, monks, he has made Māra blind and footless,

vadhitvā Māracakkhuṁ, adassanaṁ gato Pāpimato.
he has destroyed Māra’s eye, the Wicked One wanders without seeing (him).

 

Puna caparaṁ, bhikkhave, bhikkhu,
Furthermore, monks, a monk,

sabbaso viññāṇañcāyatanaṁ samatikkamma: ‘Natthi kiñcī,’ ti
having completely transcended the sphere of endless consciousness, (understanding): ‘This is nothing,’

ākiñcaññāyatanaṁ upasampajja viharati.
abides in the sphere of nothingness.

Ayaṁ vuccati, bhikkhave, bhikkhu andham-akāsi Māraṁ apadaṁ,
It is said of this monk, monks, he has made Māra blind and footless,

vadhitvā Māracakkhuṁ, adassanaṁ gato Pāpimato.
he has destroyed Māra’s eye, the Wicked One wanders without seeing (him).

 

Puna caparaṁ, bhikkhave, bhikkhu,
Furthermore, monks, a monk,

sabbaso ākiñcaññāyatanaṁ samatikkamma,
having completely transcended the sphere of nothingness,

nevasaññānāsaññāyatanaṁ upasampajja viharati.
abides in the sphere of neither-perception-nor-non-perception.

Ayaṁ vuccati, bhikkhave, bhikkhu andham-akāsi Māraṁ apadaṁ,
It is said of this monk, monks, he has made Māra blind and footless,

vadhitvā Māracakkhuṁ, adassanaṁ gato Pāpimato.
he has destroyed Māra’s eye, the Wicked One wanders without seeing (him).

 

Puna caparaṁ, bhikkhave, bhikkhu,
Furthermore, monks, a monk,

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma,
having completely transcended the sphere of neither-perception-nor-non-perception,

saññāvedayitanirodhaṁ upasampajja viharati,
abides in the cessation of perception and feeling,

paññāya cassa RTE: paññāya passa.15 disvā, āsavā parikkhīṇā honti.
and having seen with wisdom, his pollutants are totally destroyed.

Ayaṁ vuccati, bhikkhave, bhikkhu andham-akāsi Māraṁ apadaṁ,
It is said of this monk, monks, he has made Māra blind and footless,

vadhitvā Māracakkhuṁ, adassanaṁ gato Pāpimato.
he has destroyed Māra’s eye, the Wicked One wanders without seeing (him).

Tiṇṇo loke visattikaṁ,
He has crossed over the world,

so ChS omits so.16 vissattho RTE: vissaṭṭho, alternative form.17 gacchati, vissattho tiṭṭhati,
he goes confidently, he stands confidently,

vissattho nisīdati, vissattho seyyaṁ kappeti.
he sits confidently, he lies down confidently.

Taṁ kissa hetu?
What is the reason for that?

Anāpāthagato, bhikkhave, Pāpimato.” ti
He is not within the range, monks, of the Wicked One.

Idam-avoca Bhagavā,
The Gracious One said this,

attamanā te bhikkhū Bhagavato bhāsitaṁ abhinandun-ti.
and those monks were uplifted and greatly rejoiced in what was said by the Gracious One.

Ariyapariyesanasuttaṁ Niṭṭhitaṁ BJT, PTS: Ariyapariyesanasuttaṁ Chaṭṭhaṁ; RTE, ChS: Pāsarāsisuttaṁ Niṭṭhitaṁ Chaṭṭhaṁ.18
The Discourse about the Noble Search is Finished