Sutta Pitaka
Samyutta Nikāya
Volume IV –– Saḷāyatanavaggo
Samyutta 34 –– Saḷāyatana Saṃyutta
Chapter 19 –– Āsivisa Vaggo
34. 19. 1.
(238) Āsivisa –– Snake Poison
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “It’s like, there are four dangerously venomous snakes and a man who abhors unpleasantness wants to live, comes there and he is told, good one, these dangerously venomous snakes, from time to time have to be taken out, bathed, fed and put away. If you anger one or the other, of them you come to death or deathly unpleasantness, so do the needful.
4. “This man terrified of the dangerously venomous snakes runs away from them. Then he is told, good man, five hostile warders follow you close behind, thinking whenever we get at him, there itself we will kill him, so do the needful.
5. “This man terrified of the dangerously venomous snakes and terrified of the hostile warders, runs away from them. Then he is told, good man, a sixth secret watcher with raised sword follows you close behind, thinking whenever I get at him, there itself I will slay him, so do the needful.
6. “This man terrified of the dangerously venomous four snakes, the five hostile warders, a sixth secret watcher following him with raised sword, runs away from them. Seeing an abandoned village he enters any house with its emptiness, useless void nature. Whatever vessels he touches are empty, useless and void and he is told, this is a plundered village, so do the needful.
7. “This man terrified of the dangerously venomous four snakes, the five hostile warders, a sixth secret watcher following him with raised sword and the village plunderers, runs away from them. Then seeing a huge expanse of water, the hither bank with fear and the thither bank calm and fear dispelled, yet does not see a boat to cross over or a bridge to cross to the other side
8. “Monks, seeing this it occurred to that man, the hither shore of this huge expanse of water is with fear, the thither shore calm and without fear, there is no boat to cross over, nor a bridge to cross to the other side.
9. “Monks, then that man collects grass, sticks, branches and leaves and builds a raft and with the efforts of his hands and feet safely reaches the other shore, hard ground, a Brahmin.
10. “Monks, this is a simile I have given you, to explain the meaning.
11. “Monks the four venomous snakes, is a synonym for the four primary elements of earth, water, fire, and air.
12. “The five hostile warders is a synonym for the five holding masses of matter, feelings, perceptions, intentions and consciousness.
13. “Monks the sixth secret watcher with raised sword is a synonym for interest and greed.
14. “Monks, empty village is a synonym for the six personal spheres. The wise man examines its useless empty nature through the eye, ear, nose.
He examines its useless, empty nature through the tongue and the body.
He examines its useless empty nature through the mind.
15. “Monks, plunderers of villages are a synonym for the six external spheres. Monks, the eye threshes into pleasing and displeasing forms. The ear, nose, tongue thresh into pleasing and displeasing sounds, scents and savories.
The body and mind thresh into pleasing and displeasing touches and ideas.
16. “Monks, the great ocean is a synonym for the four floods of sensuality, being, views and ignorance.
17. “Monks the fear stricken hither shore is a synonym for self view.
18. “Monks, the thither shore is a synonym for the fear dispelled peaceful extinct state.
19. “Monks, raft is a synonym for the Noble Eightfold Path, consisting of right view, re right concentration
20. “Monks, exerting with hands and feet is a synonym for arousing effort.
21. “Monks, crossed over to hard ground, a Brahmin is a synonym for the worthy one.”
34. 19. 2.
(239) Ratū –– Delighted
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, the monk endowed with three things here and now abides with much pleasantness and wisely yoked to the destruction of desires. What three? They are guarding the doors of the mental faculties, knowing the right amount to partake and yoking to wakefulness.
4. “Monks, how does the monk guard the doors of the mental faculties?
“The monk seeing a form does not take the sign or detail. If evil demerit thoughts of unpleasant covetousness flow to his mind when abiding with the mental faculty of the eye unguarded, he yokes himself to protect and guard the mental faculty of the eye.”
Repeat for hearing a sound, cognizing a scent, tasting a savory, cognizing a touch
“Cognizing an idea he does not take the sign or detail. If evil demerit thoughts of unpleasant covetousness flow to his mind when abiding with the mental faculty of the mind unguarded, he yokes himself to protect and guard the mental faculty of the mind.
5. “Just as at the four cross-roads of some flat land, there’s a chariot to which thoroughbreds are yoked and mounted by the charioteer; a trainer of horses, ready with reins and whip at hand to proceed or recede, where and when he wishes. In the same manner monks the monk is instructed and trained to guard, protect, tame and appease the mental faculties.
6. “Monks, how does the monk know the right amount to partake?
“Here, monks, the monk partakes food reflecting, its not for play, intoxication, or to look beautiful and nice, it’s for the upkeep of the body without attachment to tastes, as help to lead the holy life Thus I will appease earlier unpleasant feelings and not give rise to new unpleasant feelings. I will partake food faultlessly, for a pleasant abiding.
7. “Just as a man would anoint his wound for only curing it, anoint the eye only to put an end to the pain. In the same manner monks, the monk partakes food reflecting, it’s not for play, intoxication, or to look beautiful and nice, it’s for the upkeep of the body without attachment to tastes, as help to lead the holy life Thus I will appease earlier unpleasant feelings and not give rise to new unpleasant feelings. I will partake food faultlessly, for a pleasant abiding.
8. “Monks, how is the monk yoked to wakefulness?
During the day, the monk sitting somewhere purifies the mind from obstructing thoughts. During the first watch of the night the monk sitting somewhere purifies the mind from obstructing thoughts In the middle watch of the night turning to his right lies down, making the lion’s posture, keeping one foot over the other, and mindful and aware of the perception of waking. In the last watch of the night the monk sitting somewhere purifies the mind from obstructing thoughts.
“Monks, the monk is yoked to wakefulness in this manner.
9. “Monks, the monk endowed with these three things here and now abides with much pleasantness and wisely yoked to the destruction of desires.”
34. 19. 3
(240) Kummo –– Turtle
1. I heard thus. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthi.
2. From there the Blessed One addressed the monks:
3. “Monks, in the past a certain turtle was waiting on the bank of a rivulet in the evening to catch a prey.
4. “The turtle saw a fox too waiting for a prey in the distance and it pulled its limbs together with the head under his shell and waited silently and unconcerned.
5. “Monks, the fox too saw the turtle in the distance approached and waited near him, thinking, if he puts out one or the other of his limbs or head, I will pull it out kill and eat it here itself.
6. “As the turtle did not put out any of his limbs or head, the fox went away angrily not getting a chance.
7. “Monks, in the same manner Death the Evil One constantly, uninterruptedly waits on you, thinking, indeed I will get a chance from them through the eye, ear, nose, tongue, body or mind
8. “Therefore monks abide guarding your mental faculties.
“Monks, seeing a form do not take the sign or detail. If evil demerit thoughts of unpleasant covetousness flow to your minds when abiding with the mental faculty of the eye unguarded, yoke yourselves to protect and guard the mental faculty of the eye. Repeat for hearing a sound, cognizing a scent, tasting a savory, cognizing a touch
“Cognizing an idea do not take the sign or detail. If evil demerit thoughts of unpleasant covetousness flow to your minds when abiding with the mental faculty of the mind unguarded, yoke yourselves to protect and guard the mental faculty of the mind
“Monks, when you abide with guarded doors of the mental faculties. You too anger Death the Evil One and he will go away without a chance like the fox that turns away from the turtle.
Monks, collect your thoughts together
Not settling to hurt another,
Extinguish without blaming anyone,”
(241) Dhārukkhanda 1 –– Mass of Wood 1
1. At one time the Blessed One lived in Kosambi on the bank of river Ganges.
2. The Blessed One seeing a huge mass of wood carried along by the current of the river, addressed the monks: “Monks, do you see that huge mass of wood carried along by the current of river Ganges?”
“Yes, venerable sir we do.”
3. “Monks, if this mass of wood does not reach the hither bank, the thither bank, does not sink in the middle, does not reach high ground, is not seized by humans, is not seized by non-humans, is not caught in a whirlpool, does not deteriorate from within, it bends, slants and turns towards the ocean. What is the reason? Monks, the current of river Ganges bends, slants and turns towards the ocean. In the same manner monks, if you do not reach the hither bank, the thither bank, do not sink in the middle, do not reach high ground, are not seized by humans, are not seized by non-humans, are not caught in a whirlpool, do not deteriorate from within, you bend, slant and turn towards extinction. What is the reason? Monks, right view bends, slants and turns towards extinction.
4. “When this was said a certain monk said to the Blessed One, venerable sir, what is the hither shore, what is the thither shore, what is the middle, what is to sink, what is to reach high ground, what is the seizure by humans, what is the seizure by non-humans, what is the whirlpool and what is deterioration from within?
5. “Monk, the hither shore is a synonym for the six personal spheres.
6. “Monk, the thither shore is a synonym for the six external spheres.
7. “To sink in the middle is a synonym for interest and greed.
8. “Monk, to reach high ground is a synonym for measuring as I am.
9. “Monk, what is seizure by humans? Here the monk lives associating lay people sharing interests, grief, pleased with the pleasant, unhappy with the unhappy and he yokes himself to whatever arisen situation. Monk, this is called seizure by humans.
10. “Monks, what is seizure by non-humans? Here, monk, a certain one leads the holy life aspiring to be born in a certain heavenly clan. Leading the holy life observing these virtues, observances and austerities may I be born in the company of such and such a god! Monk, this is called seizure by non humans.
11. “Monk, whirlpool is a synonym for the five strands of sensuality.
12. “Monk, what is the deterioration from within? Here, monks, someone is not virtuous, thinks evil, vile thoughts, has secret actions, has only promised to be a recluse and lead the holy life. Evil thoughts leak from him. This is deterioration from within.
13. At that time the cowherd Nanda was in the vicinity of the Blessed One, and said to the Blessed One: “Venerable sir, I do not reach the hither bank nor the thither bank. I do not sink in the middle, nor reach high ground. I am not seized by humans, non-humans, nor caught in a whirlpool and I do not deteriorate from within, may I gain the going forth and the higher ordination.”
“Then Nanda, return the herd to the master.”
“Venerable sir, they are with calves and they will go.”
“Nanda, you return them to the master.”
14. Then the cowherd Nanda returned the herd to the master and approached the Blessed One and said: “Venerable sir, I have returned the herd to the master. May I gain the going forth and the higher ordination in the presence of the Blessed One”
15. The cowherd Nanda obtained the going forth and the higher ordination and before long venerable Nanda secluded and withdrawing from the crowd, for whatever purpose sons of clansmen rightfully go forth, that highest end of the holy life he realized here and now.
16. Venerable Nanda became a worthy one.
34. 19. 5.
(242) Dhārukkhanda 2 –– Mass of Wood 2
1. At one time the Blessed One lived in Kimbila on the bank of river Ganges.
2. The Blessed One seeing a huge mass of wood carried along by the current of the river, addressed the monks: “Monks, do you see that huge mass of wood carried along by the current of river Ganges?”
“Yes, venerable sir we do.”
3. “Monks, if this mass of wood does not reach the hither bank, the thither bank, does not sink in the middle, does not reach high ground, is not seized by humans, is not seized by non-humans, is not caught in a whirlpool, does not deteriorate from within, it bends, slants and turns towards the ocean. What is the reason? Monks, the current of river Ganges bends, slants and turns towards the ocean. In the same manner monks, if you do not reach the hither bank, the thither bank, do not sink in the middle, do not reach high ground, are not seized by humans, are not seized by non-humans, are not caught in a whirlpool, do not deteriorate from within, you bend, slant and turn towards extinction. What is the reason? Monks, right view bends, slants and turns towards extinction.
4. When this was said venerable Kimbila said to the Blessed One, venerable sir, what is the hither shore, what is the thither shore, what is the middle, what is to sink, what is to reach high ground, what is the seizure by humans, what is the seizure by non-humans, what is the whirlpool and what is deterioration from within?
5. “Kimbila, the hither shore is a synonym for the six personal spheres.
6. “Kimbila, the thither shore is a synonym for the six external spheres.
7. “To sink in the middle is a synonym for interest and greed.
8. “Kimbila, to reach high ground is a synonym for measuring as I am.
9. “Kimbila,what is seizure by humans? Here the monk lives associating lay people sharing interests, grief, pleased with the pleasant, unhappy with the unhappy and he yokes himself to whatever arisen situation. Kimbila, this is called seizure by humans.
10. “Kimbila, what is seizure by non-humans? Here, Kimbila, the monk leads the holy life aspiring to be born in a certain heavenly clan. Leading the holy life observing these virtues, observances and austerities may I be born in the company of such and such a god! Kimbila, this is called seizure by non humans.
11. “Kimbila, whirlpool is a synonym for the five strands of sensuality.
12. “Monk, what is the deterioration from within? Here, Kimbila, the monk falls into some transgression, how to emerge from it is also shown. This is deterioration from within.
34. 19. 6.
(243) Avassuto –– Leaking
1. At one time the Blessed One was living with the Sakyas in Gosita’s monastery in Kapilavatthu.
2. At that time the Sakyas of Kapilavatthu had finished constructing a new assembly hall, which was not inhabited by any recluse or Brahmin or any human to date.
3. The Sakyas of Kapilavatthu approached the Blessed One, worshipped and sat on a side.
4. Sitting the Sakyas of Kapilavatthu said to the Blessed One: “Venerable sir, the Sakyas of Kapilavatthu have finished constructing a new assembly hall, which is not inhabited by any recluse or Brahmin or any human to date; may the Blessed One dwell there first so that it will be for the welfare and happiness of the Sakyas of Kapilavatthu for a long time.
The Blessed One accepted it in silence.
5. The Sakyas of Kapilavatthu, knowing that the Blessed One had accepted the invitation, got up from their seats, worshipped and circumambulated the Blessed One and approached the new assembly hall. Having approached the new assembly hall, they covered it completely with white cloth, prepared seats, placed water pots, lighted an oil lamp, approached the Blessed One, and informed him: “Venerable sir, the new assembly hall is completely covered with white cloth, seats are prepared, water pots are placed, an oil lamp is lighted, and it is the right time for the Blessed One to do the suitable.”
6. Then the Blessed One dressed and taking bowl and robes approached the new assembly hall together with the Community of monks. Having approached the Blessed One washed his feet, entered the assembly hall and sat against the central pillar facing east. The Community of monks too washed their feet entered the assembly hall and sat against the western wall facing east, with the Blessed One in front of them. The Sakyas of Kapilavatthu too washed their feet entered the assembly hall and sat against the eastern wall facing west with the Blessed One in front of them.
7. The Blessed One incited, advised and made the hearts light of the Sakyas of Kapilavatthu until late in the night, and sent them away saying, Gotama’s ṇight has dwindled, now do the suitable.
The Sakyas of Kapilavatthu taking the hint got up from their seats, worshipped and circumambulated the Blessed One and went away.
8. Soon after the Sakyas of Kapilavatthu had left, the Blessed One addressed venerable Mahamoggallana: “Moggallana, the Community of monks are wide awake, give them a sermon, I would lie down, my back is aching.”
Venerable Mahamoggallana agreed to do it.
9. The Blessed One folded the twofold robe into four laid it and lay on it turning to his right in the lion’s posture, keeping one foot over the other and mindful and aware of the perception of getting up.
10. Then venerable Mahamoggallana addressed the monks: “Friends, Monks.”
And they replied: “Yes, friend.”
Venerable Mahamoggllana said: “I will teach the method of leaking with desires and not leaking with desires. Listen and attend carefully to it.”
“Yes, friend, we will.”
And venerable Mahamoggallana said:
11. “Friends, how happens the leaking of desires?
“Friends, monks, the monk, seeing a pleasing form indulges in it and seeing a displeasing form is troubled, he abides with mindfulness of the body not established, with a limited mind and there too not knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.”
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasing idea.
“ indulges in it and seeing a displeasing idea is troubled, he abides with mindfulness of the body not established, with a limited mind and there too not knowing the release of mind and the release through wisdom, as it really is, how the arisen evil thoughts cease without anything remaining.
12. “Friends, monks, to this, it is said the monk leaks with desires for forms cognizable by eye-consciousness. Death approaches him through the eye and gains a sign and gains entry. Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body-consciousness and ideas cognizable by mind-consciousness. Death approaches him through the mind and gains a sign and gains entry.
13. “Like a man approaching a hut made of dried grass or reeds quite dry with time, from the east, west, north, south or from below above or any direction with a lighted grass torch and the fire would snatch a chance to burn it, in the same manner Death approaching him snatches a sign for entry through the eye, ear, nose, tongue, body or mind.
14. “Monks, the monk abiding in this manner, is overcome by forms not the monk overcomes forms, is overcome by sounds not the monk overcomes sounds, is overcome by scents not the monk overcomes scents, is overcome by savories not the monk overcomes savories, is overcome by touches not the monk overcomes touches, is overcome by ideas not the monk overcomes ideas.
“Monks, this is called the monk is overcome by forms, sounds, scents, savories, touches and ideas, overcome by evil, defiled, demerit thoughts with trouble, future birth, unpleasant results and repeated decay and death.
“Friends, thus happens the leaking of desires.
15. “Friends, how happens the non-leaking of desires?
“Friends, monks, the monk, seeing a pleasing form does not indulge in it and seeing a displeasing form is not troubled, he abides with mindfulness of the body established, with a limitless mind and there too knowing the release of mind and release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.”
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasing idea does not indulge in it and seeing a displeasing idea is not troubled.
“He abides with mindfulness of the body established, with a limitless mind and there too knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining. Friends, monks, to this it is said the monk does not leak with desires for forms cognizable by eye-consciousness. Death approaches such a monk through the eye and does not gain a sign and gain entry. Repeat for sounds cognizable by ear-consciousness, scents cognizable by nose-consciousness, tastes cognizable by tongue-consciousness, touches cognizable by body-consciousness and ideas cognizable by mind-consciousness. Death approaches him through the mind and does not gain a sign and gain entry.
16. “Like a man who approaches a gabled house or gabled hall made of kneaded clay and well plastered, from the east, west, north, south or from below with a lighted grass torch, that fire would not get a chance to burn it. In the same manner, Death approaching a monk abiding in such a manner does not get a sign for entry through the eye, ear, nose, tongue, body or mind.
17. “Monks, the monk abiding in this manner, overcomes forms and forms do not overcome the monk, overcomes sounds and sounds do not overcome the monk, overcomes scents and scents do not overcome the monk, overcomes savories and savories do not overcome the monk, overcomes touches and touches do not overcome the monk, overcomes ideas and ideas do not overcome the monk.
“Monks, this is called the monk is master of forms, sounds, scents, savories, touches and ideas and is not mastered by evil, defiled, demerit thoughts with trouble, future birth, unpleasant results and repeated decay and death.
“Friends, thus happens the non-leaking of desires.”
18. Then the Blessed One got up and addressed venerable Mahamoggallana. “It’s good, Moggallana, that you taught the monks the leaking of desires and the not leaking of desires.”
19. After the sermon was over, venerable Mahamoggallana waited for the approval of the Teacher, and the monks delighted in the words of venerable Mahamoggallana.
34. 19. 7.
(244) Dukkhadhammā –– Unpleasant Things
1. At one time the Blessed One was living with the Sakyas in Gosita’s monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. “Monks, to the extent the monk knows the arising and fading of all unpleasant things, as they really are, to that extent he sees his sensuality lessened as the absence of a persistent filling of the mind with sensual interest, sensual love, sensual stupor and sensual wailing and he behaves and abides, awakened to that extent without evil demerit thoughts of unpleasant covetousness filling his mind persistently.
4. “Monks, how does the monk know the arising and fading of all unpleasant things as they really are?
“This is matter, the arising of matter and this is its fading. These are feelings, their arising and their fading. These are perceptions, their arising and their fading. These are intentions, their arising and their fading. This is consciousness, its arising and its fading. Thus the monk knows the arising and fading of all unpleasant things as they really are.
5. “Monks, how is the monk’s lessened sensuality seen, as the absence of sensual interest, sensual love, sensual stupor, and sensual wailing? Just as a man coming to a pit of charcoal deep to the height of a man, burning and red, free of smoke, is taken hold by his limbs, against his wishes by two strong men and is put into the pit of charcoal and he detests and turns his body away from it. What is the reason? Monks, that man knows, if I fall into this pit, I will die or come to deathly unpleasantness. In like manner the monk has seen sensuality comparable to a pit of burning charcoal. As a result sensual interest, love, stupor and wailing do not persistently fill his mind.
6. “Monks, how is the monk’s behavior and abiding awakened, so that evil demerit thoughts of unpleasant coveting do not fill his mind persistently? Just as a man who has entered a thickly overgrown thorny thicket, would be careful moving forward, backward, or to either of the sides, above or below. In like manner in the dispensation of the noble ones, pleasant, agreeable forms in the world are called thorns.
7. “Knowing this, control and lack of control should be known.
8. “Monks, what is lack of control? Here the monk, seeing a pleasing form indulges in it and seeing a displeasing form is troubled, abiding with mindfulness of the body not established, with a limited mind and there too not knowing the release of mind and release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.”
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch, and cognizing a pleasing idea.
“ indulges in it and cognizing an unpleasant idea is troubled abiding mindfulness of the body not established, with a limited mind and there too, not knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.
“Monks, this is lack of control.
9. “Monks, what is control? Here, monks, the monk, seeing a pleasing form does not indulge in it and seeing a displeasing form is not troubled, abides with mindfulness of the body established, with a limitless mind and there too knowing the release of mind and release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.”
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasant idea.
“ does not indulge in it and cognizing an unpleasant idea is not troubled. He abides with mindfulness of the body established, with a limitless mind and there too, knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.
“Monks, this is control.
10. “Monks, the monk behaving and abiding thus on a certain day recollects demerit thoughts that are bonds, owing to bewilderment of mindfulness. Slowly his mindfulness arises, yet quickly he dispels, chases them away, destroys them and makes them not arise again. Like the manner in which a few drops of water put into an iron pot heated throughout the day vanishes and disappears in no time.
11. “Monks, to the monk behaving and abiding in this manner, the awakening arises how evil demerit thoughts of coveting and unpleasantness do not fill the mind persistently. Monks, the monk behaving and abiding in this manner is approached by kings, kings’ ministers, friends, ministers, relations, blood relations with offerings saying: ‘Good one, what’s the use of a robe for you, for begging shaven headed, step down from the holy life, partake of sensuality and do merit. It is not possible that the monk behaving and abiding in this manner would step down from the holy life.
12. “Monks, it’s like a vast number of people had assembled at river Ganges to change its course with baskets and hoe, to bend gradually slant and incline it to the western plains. Monks, would that vast number of people turn river Ganges in the opposite direction?”
“No, venerable sir, they would not happen.”
“What is the reason?”
“Venerable sir, river Ganges bends, gradually slants and inclines towards the east. It is not easy to change its course. It will be only exhaustion to the vast number of people.”
13. “Monks, in the same manner, the monk behaving and abiding in this manner is approached by kings, kings’ ministers, friends, ministers, relations, blood relations with offerings saying: ‘Good one, what’s the use of a robe for you, for begging shaven headed! Step down from the holy life, partake of sensuality and do merit! It is not possible that the monk behaving and abiding in this manner would step down from the holy life. What is the reason? Monks, since long, his mind was bent, had sloped gradually and was inclined to seclusion and it is not possible that he would step down from the holy life.”
34. 19. 8.
(245) Kiṃsukha –– What is Pleasantness
1. At one time the Blessed One was living with the Sakyas in Gosita’s monastery in Kapilavatthu.
2. Then a certain monk approached another and asked him: “Friend, how is a monk’s view rectified?”
“Friend, when the monk knows as it really is, the arising and fading of the six spheres of contact, his view becomes rectified.”
3. That monk not satisfied with his explanation, approached another monk and said: “Friend, how is a monk’s view rectified?”
“Friend, when the monk knows as it really is, the arising and fading of the five holding masses, his view becomes rectified.”
4. That monk not satisfied with his explanation, approached another monk and said: “Friend, how is a monk’s view rectified?”
“Friend, when the monk knows as it really is, the arising and fading of the four primary elements, his view becomes rectified”
5. That monk not satisfied with his explanation, approached another monk and said: “Friend, how is a monk’s view rectified?”
“Friend, when the monk knows as it really is, that all arising things are fading things, his view becomes rectified.”
6. That monk not satisfied with his explanation, approached the Blessed One, worshipped and sat on a side. Sitting, said to the Blessed One: “Venerable sir, I approached a certain monk and asked him, ‘Friend, how is a monk’s view rectified,’ and he replied, ‘Friend, when the monk knows as it really is, the arising and fading of the six spheres of mental contact, his view becomes rectified.’
Venerable sir, not satisfied with his explanation I approached another monk and said ‘Friend, how is a monk’s view rectified,’ and he replied, ‘Friend, when the monk knows as it really is, the arising and fading of the five holding masses, his view becomes rectified.’
Venerable sir, not satisfied with his explanation I approached another monk and said, ‘Friend, how is a monk’s view rectified,’ and that monk said, ‘Friend, when the monk knows as it really is, the arising and fading of the four primary elements, his view becomes rectified.’
Venerable sir, not satisfied with his explanation I approached another monk and said, ‘Friend, how is a monk’s view rectified,’ and he said, ‘Friend, when the monk knows as it really is, that all arising things are fading things, his view becomes rectified.’
Venerable sir, not satisfied with his explanation, I have approached the Blessed One. Venerable sir how is a monk’s view rectified?”
7. “Monk, like a man who does not know what pleasantness is, would approach someone who knew pleasantness and asked him, ‘Good one, what is pleasantness,’ and he would reply, ‘Good one, pleasantness is black, like a burnt stake,’ and according to his words, that man concluded this should be pleasantness.
“Yet not satisfied with his explanation he would approach another who knew pleasantness and asked him, ‘Good one, what is pleasantness,’ and he would reply, ‘Good one, pleasantness is red, like a piece of flesh,’ and according to his words, that man concluded this should be pleasantness.
“Yet not satisfied with his explanation he approached another who knew pleasantness and asked him, ‘Good one, what is pleasantness,’ and he would reply, ‘Good one, pleasantness is living splendidly only to eat,’ and according to his words, that man concluded this should be pleasantness.
“Yet not satisfied with his explanation he approached another who knew pleasantness and asked him, ‘Good one, what is pleasantness and he would reply, ‘Good one, pleasantness is a lot of leaves and fruits,’ and according to his words, that man concluded this should be pleasantness.
“Monk, in this manner according to the extent of their purity, these Great Beings individually explained pleasantness.
8. “Monk, just as a king of the bordering states has a protected city, with a ditch, embankment, a banner, and six doors to enter. He has a wise, far-seeing gatekeeper to stop the unknown from entering the city. Two quick messengers come from the east and ask the gatekeeper, ‘Good one, where is the governor of this city?’ and he would be told, ‘Sir, he sits at the central junction of the four crossroads.’ Then the two quick messengers convey the message as it really is to the governor of the city, and fall to the path they have to follow. Two quick messengers come from the west, re north, re south and ask the gatekeeper, ‘Good one, where is the governor of this city?’ and they would be told, ‘Sir, he sits at the central junction of the four crossroads.’ Then the two quick messengers convey the message as it really is to the governor of the city, and fall to the path they have to follow.
9. “Monk, I have given you a simile to explain the meaning. Monk, city is a synonym for this body of four primary elements, brought forth by mother and father, fed with rice and bread, and subjected to impermanence by rubbing, abrasion, breaking, and destruction.
“Monk, the six doors is a synonym for the six personal spheres.
“Monk, gatekeeper is a synonym for mindfulness.
“Two quick messengers is a synonym for calm and insight.
“Monk, governor of the city is a synonym for consciousness.
“Monk, the four crossroads at the centre is a synonym for the four primary elements of earth, water, fire, and air.
“Monk, the word as it really is, the synonym for extinction.
“Monk, the path followed is a synonym for the noble eightfold path of right view, re right concentration.”
34. 19. 9.
(246) Vīṇā –– Violin
1. At one time the Blessed One was living with the Sakyas in Gosita’s monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. “Monks, in whoever monk’s or female monk’s mind would arise interest, or greed, or hate, or delusion, or repulsion for forms cognizable by eye consciousness there is a need to check that mind, that path is with fear, sharing fear, with thorns, with seizing, it’s following a deviant wrong path beset with danger, it’s a path followed by non-Great Beings, you should not cognize such forms cognizable by eye-consciousness.”
Repeat for sounds cognizable by ear consciousness and for scents cognizable by nose-consciousness.
“In whoever monk’s or female monk’s mind would arise, interest, or greed, or hate, or delusion, or repulsion for tastes cognizable by tongue consciousness re for ideas cognizable by mind consciousness there is a need to check that mind, that path is with fear, sharing fear, with thorns, with seizing, it’s following a deviant wrong path beset with danger, it’s a path followed by non-Great Beings, you should not cognize such ideas cognizable by mind-consciousness.
4. “Monks like cattle that enter a field with grown corn that has a negligent guardian, to eat their fill and be swooned. In the same manner monks the not learned ordinary man, not restrained in the six doors of mental contact, would enjoy the five strands of sensuality to his heart’s content and would be intoxicated.
5. “Monks like cattle that enter a field to eat their fill of grown corn, with a diligent guardian, would be got hold by their nose string, thoroughly beaten and chased out.
“Monks, for the second time the cattle entering the field with grown corn re
“Monks, for the third time the cattle entering the field with grown corn that has a diligent guardian, would be got hold, by their nose strings thoroughly beaten and chased out. In the same manner monks until the monk’s mind becomes thoroughly straightforward and settles in one point in the six spheres of mental contact, it should be guarded.
6. “Monks, like, there was a king or a king’s minister who had not heard the sound of the violin. Hearing the sound of the violin he would say: ‘Good one, what is that sound it arouses my sensual desires, intoxicates, entices and binds me?’
“‘Lord, it is the violin, that produces a very pleasant sound, arouses sensual desires, intoxicates, entices and binds.’
“Then he is told, ‘Go! Good one, bring me that violin.’ Bringing the violin he would say, ‘Lord, this is that violin whose sound was pleasant, aroused sensual desires, intoxicated, enticed and was binding’
“He would say, ‘Good one, the violin is useless for me, bring me that sound.’
“Then he would say, ‘Lord, the violin is said to be, the product of an accumulation of various things such as a canoe-shaped wooden trough, a skin, a pole, an empty space, some strings, a device to regulate the sound, and the suitable efforts of a man.’
/He would split that violin into ten or a hundred pieces, burn it and turn it into ashes and would throw it in the blowing wind, or put it into the stream of a fast flowing-river, saying, ‘Good one, the violin should not be honored; it strays the populace from diligence for too long periods of time.’
7. “In the same manner monks, the monk examines matter, according to its behavior, as long as there is I, or mine, or my belongings in it. He examines feelings, perceptions, intentions and consciousness according to their behavior, as long as there is I, or mine or my belongings in them.”
34. 19. 10
(247) Chappāṇa –– Six Living Things.
1. At one time the Blessed One was living with the Sakyas in Gosita’s monastery in Kapilavatthu.
2. From there the Blessed One addressed the monks:
3. “Monks, like a man with wounded, decaying body was to enter a forest of reeds, where the thorny grass pricks his wounded decaying body and he feels more and more unpleasant on account of it. In the same manner a certain monk gone to the village or forest, hears someone saying, ‘This venerable one is of this activity, this behavior, he is a defiled thorn in the village, knowing this the monk should be controlled or uncontrolled.
4. “Monks, what is lack of control? Here the monk, seeing a pleasing form indulges in it and seeing an unpleasant form is troubled, he abides with mindfulness of the body not established, with a limited mind and there too not knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.”
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasing idea indulges in it and cognizing an unpleasant idea.
“ is troubled, he abides with mindfulness of the body not established, with a limited mind and there too, not knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.
5. “Monks, like a man who gets hold of six living things of different pasture would tie each one with a strong rope. He would tie a serpent, a crocodile, a bird, a dog, a jackal and a monkey with six strong, different ropes and would join the six ropes together putting a knot in the middle, would send them away. Monks, the six living things with different objectives and different pasture would go round in search of their individual pasture. The serpent in search of an anthill, the crocodile in search of water, the bird to fly into space, the dog to enter a village, the jackal in search of a charnel ground and the monkey to enter the forest. Monks, when the six living things are exhausted, the others are over powered by the more powerful one, Monks, in the same manner whoever monk’s mindfulness of the body is not developed and made much, the eye, goes in search of pleasant forms, detests unpleasant forms.”
Repeat for, the ear, nose, tongue, body and the mind in search of pleasant ideas and detests unpleasant ideas.
“Monks, this is lack of control.
6. “Monks, what is control? Here, monks, the monk, seeing a pleasing form does not indulge in it and seeing a displeasing form is not troubled, he abides with mindfulness of the body established, with a limitless mind and there too knowing the release of mind and release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.”
Repeat for hearing a pleasing sound, scenting a pleasing scent, tasting a pleasing savory, cognizing a pleasing touch and cognizing a pleasant idea.
“ does not indulge in it and cognizing an unpleasant idea is not troubled. He abides with mindfulness of the body established, with a limitless mind and there too, knowing the release of mind and the release through wisdom, as it really is, how arisen evil thoughts cease without anything remaining.
“Monks, this is control.
7. “Monks, like a man who gets hold of six living things of different pasture would tie each one with a strong rope. He would tie a serpent, a crocodile, a bird, a dog, a jackal and a monkey with six strong, different ropes and would fix the six ropes tightly to an iron pole or post Monks, the six living things with different objectives and different pasture would go round in search of their individual pasture. The serpent in search of an anthill, the crocodile in search of water, the bird to fly into space, the dog to enter a village, the jackal in search of a charnel ground and the monkey to enter the forest. Monks, when the six living things are exhausted, they would either stand or sit or lie against the pole or post. Monks, in the same manner whoever monk’s mindfulness of the body is developed and made much, the eye does not go in search of pleasant forms, does not detest unpleasant forms.”
Repeat for, the ear, nose, tongue, and body.
“The mind does not go in search of pleasant ideas and does not detest unpleasant ideas.
Monks, this is control.
7. “Monks, the strong iron pole or post is a synonym for mindfulness of the body. Therefore, monks, you should train thus. Our mindfulness of the body will be developed, made much, mastered, made the foundation for practice and well undertaken. Monks, you should train thus.”
34. 19. 11.
(248) Yavakalāpī –– A Sheaf of Barley
1. At one time the Blessed One was living with the Sakyas in Gosita’s monastery in Kapilavatthu
2. From there the Blessed One addressed the monks:
3. “Monks, like there is a sheaf of barley placed by the four crossroads and six men with sickles and poles come to it and thoroughly beat the sheaf of barley. Then a seventh man comes with a sickle and pole and the sheaf of barley is further beaten and it is ready.
4. “In the same manner monks, the not learned ordinary man is molested through the eye, with agreeable and disagreeable forms, molested through the ear with agreeable and disagreeable sounds, molested through the nose with agreeable and disagreeable scents, molested through the tongue with agreeable and disagreeable savories, molested through the body with agreeable and disagreeable touches and molested through the mind with agreeable and disagreeable ideas. Monks, if this not learned ordinary man thinks to be born in the future, the foolish man is further molested like the sheaf of barley beaten by the seventh man.
5. “In the past, it happened that a battle arose between the gods and the demons and Vepacitti the king of the demons addressed the demons: “Sirs, if the demons be victorious, in this battle that has arisen between the gods and demons, you should tie Sakka, the king of gods by the neck with the fivefold bond and bring him to me, to the city of the demons”
Sakka the king of gods too addressed the gods: “Sirs, if the gods be victorious, in this battle that has arisen between the gods and the demons you should tie Vepacitti, the king of demons by the neck with the fivefold bond and bring him to my presence in the Sudhamma assembly hall.”
6. “In this battle the gods were victorious and they bound Vepacitti the king of demons by the neck with the fivefold bond and took him to the presence of Sakka, the king of gods in the Sudhamma assembly hall of the gods.
7. “There, Vepacitti the king of demons is bound by the neck with the fivefold bond. Monks whenever it occurs to Vepacitti the king of gods, the gods are righteous and the demons are unrighteous and I will go to the city of gods, he sees his neck released from the fivefold bond and provided and enjoying the fivefold heavenly sensual pleasures.
Monks whenever it occurs to Vepacitti the king of gods, the demons are righteous and the gods are unrighteous and now I will go to the city of demons, he sees his neck bound with the fivefold bond and he sees the provided, enjoyed, fivefold heavenly sensual pleasures decrease.
8. “Monks, the bonds of Vepacitti are so intriguing and the bonds of Mara are even more intriguing. Monks, the one thinking, is bound. The one not thinking of Death the Evil One is released. Monks, I am is thinking, I am here is thinking, it will be is thinking, it will not be is thinking, it will be material is thinking, it will be immaterial is thinking, will be perceptive is thinking, will be not perceptive is thinking, will be neither perceptive nor imperceptive is thinking Monks, greed is thinking, it’s an abscess is thin king, it’s a prick is thinking. Therefore monks, it should be we will abide not thinking.
9. “Therefore monks, you should train, I am here is vacillation, it will be is vacillation, it will not be is vacillation, it will be material is vacillation, it will be immaterial is vacillation, will be perceptive is vacillation, will be not perceptive is vacillation, will be neither perceptive nor imperceptive is vacillation. Monks, greed is vacillation, it’s an abscess is vacillation, it’s a prick is vacillation. Therefore monks, it should be we will abide with the mind not vacillating.
10. “Therefore monks, you should train, I am here is wavering, it will be is wavering, it will not be is wavering, it will be material is wavering, it will be immaterial is wavering, will be perceptive is wavering, will be not perceptive is wavering, will be neither perceptive nor imperceptive is wavering. Monks, greed is wavering, it’s an abscess is wavering, it’s a prick is wavering. Therefore monks, it should be we will abide with the mind not wavering.
11. “Therefore monks, you should train, I am here is becoming manifold, will be, will not be, will be material, will be immaterial, will be perceptive will be not perceptive, will be neither perceptive nor imperceptive are becoming manifold. Monks, greed is to become manifold, an abscess, a prick are becoming manifold. Therefore monks, it should be we will abide not becoming manifold.
12. “Therefore monks, you should train, I am here is holding a high esteem, it will be is holding a high esteem, it will not be is holding a high esteem, it will be material is holding a high esteem, it will be immaterial is holding a high esteem, will be perceptive is holding a high esteem, will be not perceptive is holding a high esteem, will be neither perceptive nor imperceptive is holding a high esteem. Monks, greed is holding a high esteem, it’s an abscess is holding a high esteem, it’s a prick is holding a high esteem. Therefore monks, it should be we will abide with the mind not holding a high esteem.
“Monks, this should be your training.”
