4👑☸SN 35 vagga 18 & 19

SN 35 18. The Ocean 18. Samuddavagga

	(derived from B. Sujato 2018/12)

Saṃyutta Nikāya 35	Linked Discourses 35

228. The Ocean (1st)


228. Paṭhamasamuddasutta	228. The Ocean (1st)
“‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.	“monks, an uneducated ordinary person speaks of the ocean.
Neso, bhikkhave, ariyassa vinaye samuddo.	But that’s not the ocean in the training of the noble one.
Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo.	That’s just a large body of water, a large sea of water.
Cakkhu, bhikkhave, purisassa samuddo;	For a person, the eye is an ocean,
tassa rūpamayo vego.	and its currents are made of sights.


Yo taṃ rūpamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari cakkhusamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;	Someone who can withstand those currents is said to have crossed over the ocean of the eye, with its waves and whirlpools, its sharks, and monsters.
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo … pe …	Crossed over, the brahmin stands on the far shore.
jivhā, bhikkhave, purisassa samuddo;	For a person, the ear … nose … tongue … body …
tassa rasamayo vego.
Yo taṃ rasamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari jivhāsamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo … pe …
mano, bhikkhave, purisassa samuddo;	mind is an ocean,
tassa dhammamayo vego.	and its currents are made of thoughts.
Yo taṃ dhammamayaṃ vegaṃ sahati, ayaṃ vuccati, bhikkhave, atari manosamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;	Someone who can withstand those currents is said to have crossed over the ocean of the mind, with its waves and whirlpools, its sharks, and monsters.
tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo”ti.	Crossed over, the brahmin stands on the far shore.”
Idamavoca … pe …	That is what the Buddha said.
satthā:	Then the Holy One, the Teacher, went on to say:


“Yo imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,	“A knowledge master who’s crossed the ocean so hard to cross,
Saūmiṃ sāvaṭṭaṃ sabhayaṃ duttaraṃ accatari;	with its sharks and monsters, its waves, whirlpools, and dangers;
Sa vedagū vusitabrahmacariyo,	they’ve completed the spiritual journey, and gone to the end of the world,
Lokantagū pāragatoti vuccatī”ti.	they’re called ‘one who has gone beyond’.”

229. The Ocean (2nd)


229. Dutiyasamuddasutta	229. The Ocean (2nd)
“‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.	“monks, an uneducated ordinary person speaks of the ocean.
Neso, bhikkhave, ariyassa vinaye samuddo.	But that’s not the ocean in the training of the noble one.
Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo.	That’s just a large body of water, a large sea of water.
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo.	This is called the ocean in the training of the noble one.
Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā, apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati … pe ….	And it’s here that this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.


Santi, bhikkhave, jivhāviññeyyā rasā … pe … santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sounds … smells … tastes … touches … thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo.	This is called the ocean in the training of the noble one.
Etthāyaṃ sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā yebhuyyena samunnā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatīti.	And it’s here that this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—is for the most part sunk. It’s become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.


Yassa rāgo ca doso ca,	Those who have discarded
Avijjā ca virājitā;	greed, hate, and ignorance
So imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,	have crossed the ocean so hard to cross,
Saūmibhayaṃ duttaraṃ accatari.	with its sharks and monsters, its waves and dangers.


Saṅgātigo maccujaho nirupadhi,	They’ve got over clinging, given up death, and have no attachments.
Pahāsi dukkhaṃ apunabbhavāya;	They’ve given up suffering, so there are no more future lives.
Atthaṅgato so na puneti,	They’ve come to an end, and cannot be measured;
Amohayī maccurājanti brūmī”ti.	and they’ve confounded the King of Death, I say.”

230. The Simile of the Fisherman


230. Bāḷisikopamasutta	230. The Simile of the Fisherman
“Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyya.	“monks, suppose a fisherman was to cast a baited hook into a deep lake.
Tamenaṃ aññataro āmisacakkhu maccho gileyya.	Seeing the bait, a fish would swallow it.
Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.	And so the fish that swallowed the hook would meet with tragedy and disaster, and the fisherman can do what he wants with it.


Evameva kho, bhikkhave, chayime baḷisā lokasmiṃ anayāya sattānaṃ vadhāya pāṇinaṃ.	In the same way, there are these six hooks in the world that mean tragedy and slaughter for living creatures.
Katame cha?	What six?
Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato … pe …	they’re called a monk who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do what he wants with them.
santi, bhikkhave, jivhāviññeyyā rasā … pe ….	There are sounds … smells … tastes … touches …


Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati.	If a monk approves, welcomes, and keeps clinging to them,
Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.	they’re called a monk who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do what he wants with them.


Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce, bhikkhu, nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato … pe ….	If a monk doesn’t approve, welcome, and keep clinging to them, they’re called a monk who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do what he wants with them.


Santi, bhikkhave, jivhāviññeyyā rasā … pe ….	There are sounds … smells … tastes … touches …
Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato”ti.	If a monk doesn’t approve, welcome, and keep clinging to them, they’re called a monk who hasn’t swallowed Māra’s hook. They’ve broken the hook, destroyed it. They haven’t met with tragedy and disaster, and the Wicked One cannot do what he wants with them.”

231. The Simile of the Latex-Producing Tree


231. Khīrarukkhopamasutta	231. The Simile of the Latex-Producing Tree
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.	“monks, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno … pe ….	Because they still have greed, hate, and delusion, and have not given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi … pe ….	When it comes to sounds … smells … tastes … touches …


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.	thoughts known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.	Because they still have greed, hate, and delusion, and have not given them up.


Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako.	Suppose there was a latex-producing tree—such as a bodhi, a banyan, a wavy leaf fig, or a cluster fig—that’s a tender young sapling.
Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti?	If a man were to chop it here and there with a sharp axe, would latex come out?”
“Evaṃ, bhante”.	“Yes, sir.”
“Taṃ kissa hetu”?	Why is that?
“Yañhi, bhante, khīraṃ taṃ atthī”ti.	Because it still has latex.”


“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.	“In the same way, take any monk or nun who, when it comes to sights known by the eye, still has greed, hate, and delusion, and has not given them up. If even trivial sights come into their range of vision they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno … pe ….	Because they still have greed, hate, and delusion, and have not given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi … pe ….	When it comes to sounds … smells … tastes … touches …


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ; ko pana vādo adhimattānaṃ.	thoughts known by the mind, they still have greed, hate, and delusion, and have not given them up. If even trivial thoughts come into the range of the mind they overcome their mind, not to mention those that are compelling.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.	Because they still have greed, hate, and delusion, and have not given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.	Take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno … pe ….	Because they have no greed, hate, and delusion left, and have given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe … manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.	When it comes to sounds … smells … tastes … touches … thoughts known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno.	Because they have no greed, hate, and delusion left, and have given them up.
Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko.	Suppose there was a latex-producing tree—such as a bodhi, a banyan, a wavy leaf fig, or a cluster fig—that’s dried up, withered, and decrepit.
Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti?	If a man were to chop it here and there with a sharp axe, would latex come out?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Yañhi, bhante, khīraṃ taṃ natthī”ti.	Because it has no latex left.”


“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.	“In the same way, take any monk or nun who, when it comes to sights known by the eye, has no greed, hate, and delusion left, and has given them up. If even compelling sights come into their range of vision they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno … pe ….	Because they have no greed, hate, and delusion left, and have given them up.


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe ….	When it comes to sounds … smells … tastes … touches …


Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti; ko pana vādo parittānaṃ.	thoughts known by the mind, they have no greed, hate, and delusion left, and have given them up. If even compelling thoughts come into the range of the mind they don’t overcome their mind, not to mention those that are trivial.
Taṃ kissa hetu?	Why is that?
Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno”ti.	Because they have no greed, hate, and delusion left, and have given them up.”

232. With Koṭṭhita


232. Koṭṭhikasutta	232. With Koṭṭhita
Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.	At one time Venerable Sāriputta and Venerable Mahākoṭṭhita were staying near Benares, in the deer park at Isipatana.
Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then in the late afternoon, Venerable Mahākoṭṭhita came out of retreat, went to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:


“Kiṃ nu kho, āvuso sāriputta, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ … pe …	“Reverend Sāriputta, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye?
jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ … pe …	Is the ear … nose … tongue … body …
mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojanan”ti?	mind the fetter of thoughts, or are thoughts the fetter of the mind?”


“Na kho, āvuso koṭṭhika, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.	“Reverend Koṭṭhita, the eye is not the fetter of sights, nor are sights the fetter of the eye.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ … pe …	The fetter there is the desire and greed that arises from the pair of them.
na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ.	The ear … nose … tongue … body …
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ … pe …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.	The fetter there is the desire and greed that arises from the pair of them.


Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu.	Suppose there was a black ox and a white ox yoked by a single harness or yoke.
Yo nu kho evaṃ vadeyya:	Would it be right to say that
‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?	the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
“No hetaṃ, āvuso”.	“No, reverend.
“Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, na odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ.	The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox.
Yena ca kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanaṃ.	The yoke there is the single harness or yoke that they’re yoked by.”


Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.	“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ … pe …	The fetter there is the desire and greed that arises from the pair of them.
na jivhā rasānaṃ saṃyojanaṃ … pe …	The ear … nose … tongue … body …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.	The fetter there is the desire and greed that arises from the pair of them.


Cakkhu vā, āvuso, rūpānaṃ saṃyojanaṃ abhavissa, rūpā vā cakkhussa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If the eye were the fetter of sights, or if sights were the fetter of the eye, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ;	However, since this is not the case, but
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya … pe ….	the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.


Jivhā, āvuso, rasānaṃ saṃyojanaṃ abhavissa, rasā vā jivhāya saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	If the ear … nose … tongue … body …
Yasmā ca kho, āvuso, na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya … pe ….


Mano vā, āvuso, dhammānaṃ saṃyojanaṃ abhavissa, dhammā vā manassa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.	mind were the fetter of thoughts, or if thoughts were the fetter of the mind, this living of the spiritual life for the complete ending of suffering would not be found.
Yasmā ca kho, āvuso, na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ;	However, since this is not the case, but
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.	the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.


Imināpetaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.	This too is a way to understand how this is so.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ … pe …
na jivhā rasānaṃ saṃyojanaṃ … pe …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.


Saṃvijjati kho, āvuso, bhagavato cakkhu.	The Buddha has an eye
Passati bhagavā cakkhunā rūpaṃ.	with which he sees a sight.
Chandarāgo bhagavato natthi.	But he has no desire and greed,
Suvimuttacitto bhagavā.	for his mind is well freed.
Saṃvijjati kho, āvuso, bhagavato sotaṃ.	The Buddha has an ear …
Suṇāti bhagavā sotena saddaṃ.
Chandarāgo bhagavato natthi.
Suvimuttacitto bhagavā.
Saṃvijjati kho, āvuso, bhagavato ghānaṃ.	nose …
Ghāyati bhagavā ghānena gandhaṃ.
Chandarāgo bhagavato natthi.
Suvimuttacitto bhagavā.
Saṃvijjati kho, āvuso, bhagavato jivhā.	tongue …
Sāyati bhagavā jivhāya rasaṃ.
Chandarāgo bhagavato natthi.
Suvimuttacitto bhagavā.
Saṃvijjati kho, āvuso, bhagavato kāyo.	The Buddha has a body
Phusati bhagavā kāyena phoṭṭhabbaṃ.	with which he experiences touch.
Chandarāgo bhagavato natthi.	But he has no desire and greed,
Suvimuttacitto bhagavā.	for his mind is well freed.
Vijānāti bhagavā manasā dhammaṃ.	The Buddha knows thought with his mind.
Chandarāgo bhagavato natthi.	But he has no desire and greed,
Suvimuttacitto bhagavā.	for his mind is well freed.


Iminā kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ;	This too is a way to understand how the eye is not the fetter of sights, nor are sights the fetter of the eye.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.	The fetter there is the desire and greed that arises from the pair of them.
Na sotaṃ …	The ear …
na ghānaṃ …	nose …
na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ;	tongue …
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.
Na kāyo …	body …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ;	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanan”ti.	The fetter there is the desire and greed that arises from the pair of them.”

233. With Kāmabhū


233. Kāmabhūsutta	233. With Kāmabhū
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṃ viharanti ghositārāme.	At one time the venerables Ānanda and Kāmabhū were staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā kāmabhū sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then in the late afternoon, Venerable Kāmabhū came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kāmabhū āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:


“Kiṃ nu kho, āvuso ānanda, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ … pe …	“Reverend Ānanda, which is it? Is the eye the fetter of sights, or are sights the fetter of the eye?
jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ … pe …	Is the ear … nose … tongue … body …
mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojanan”ti?	mind the fetter of thoughts, or are thoughts the fetter of the mind?”


“Na kho, āvuso kāmabhū, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ.	“Reverend Kāmabhū, the eye is not the fetter of sights, nor are sights the fetter of the eye.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ … pe …	The fetter there is the desire and greed that arises from the pair of them.
na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ … pe …	The ear … nose … tongue … body …
na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ.	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.	The fetter there is the desire and greed that arises from the pair of them.


Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu.	Suppose there was a black ox and a white ox yoked by a single harness or yoke.
Yo nu kho evaṃ vadeyya:	Would it be right to say that
‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?	the black ox is the yoke of the white ox, or the white ox is the yoke of the black ox?”
“No hetaṃ, āvuso”.	“No, reverend.
“Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ.	The black ox is not the yoke of the white ox, nor is the white ox the yoke of the black ox.
Yena ca kho te ekena dāmena vā yottena vā saṃyuttā, taṃ tattha saṃyojanaṃ.	The yoke there is the single harness or yoke that they’re yoked by.”
Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ … pe …	“In the same way, the eye is not the fetter of sights, nor are sights the fetter of the eye.
na jivhā … pe …	The ear … nose … tongue … body …
na mano … pe …	mind is not the fetter of thoughts, nor are thoughts the fetter of the mind.
yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanan”ti.	The fetter there is the desire and greed that arises from the pair of them.”

234. With Udāyī


234. Udāyīsutta	234. With Udāyī
Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca udāyī kosambiyaṃ viharanti ghositārāme.	At one time the venerables Ānanda and Udāyī were staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then in the late afternoon, Venerable Udāyī came out of retreat, went to Venerable Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:


“Yatheva nu kho, āvuso ānanda, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito:	“Reverend Ānanda, the Buddha has explained, opened, and illuminated in many ways how this body is not-self.
‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti?	Is it possible to explain consciousness in the same way? To teach, assert, establish, open, analyze, and make it clear how consciousness is not-self?”


“Yatheva kho, āvuso udāyī, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito:
‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti.	“It is possible, Reverend Udāyī.


“Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti?	Does eye consciousness arise dependent on the eye and sights?”
“Evamāvuso”ti.	“Yes, reverend.”
“Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Api nu kho cakkhuviññāṇaṃ paññāyethā”ti?	“If the cause and condition that gives rise to eye consciousness were to totally and utterly cease without anything left over, would eye consciousness still be found?”
“No hetaṃ, āvuso”.	“No, reverend.”
“Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti … pe ….	“In this way, too, it can be understood how consciousness is not-self.


“Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan”ti?	Does ear … nose … tongue … body …
“Evamāvuso”ti.
“Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho jivhāviññāṇaṃ paññāyethā”ti?
“No hetaṃ, āvuso”.
“Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ: ‘itipidaṃ viññāṇaṃ anattā’”ti … pe ….


“Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti?	mind consciousness arise dependent on the mind and thoughts?”
“Evamāvuso”ti.	“Yes, reverend.”
“Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho manoviññāṇaṃ paññāyethā”ti?	“If the cause and condition that gives rise to mind consciousness were to totally and utterly cease without anything left over, would mind consciousness still be found?”
“No hetaṃ, āvuso”.	“No, reverend.”
“Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ: ‘itipidaṃ viññāṇaṃ anattā’ti.	“In this way, too, it can be understood how consciousness is not-self.


Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṃ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṃ.	Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and flawlessly grown. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.
Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṃ na attaniyaṃ samanupassati.	In the same way, a monk sees these six fields of contact as neither self nor belonging to self.
So evaṃ asamanupassanto na kiñci loke upādiyati.	So seeing, they don’t grasp anything in the world.
Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati.	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

235. The Explanation on Burning


235. Ādittapariyāyasutta	235. The Explanation on Burning
“Ādittapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.	“monks, I will teach you an exposition of the teaching on burning.
Taṃ suṇātha.	Listen …
Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo?	And what is the exposition of the teaching on burning?
Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your eye faculty with a red-hot iron nail, burning, blazing and glowing, than getting caught up in the features by way of the details in sights known by the eye.
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—	For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:
nirayaṃ vā, tiracchānayoniṃ vā.	hell or the animal realm.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.	I speak having seen this drawback.


Varaṃ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ, na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your ear faculty with a sharp iron spike …
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.


Varaṃ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ, na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your nose faculty with a sharp nail cutter …
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya.
Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.


Varaṃ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ, na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your tongue faculty with a sharp razor …
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya.
Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.


Varaṃ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ, na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho.	You’d be better off mutilating your body faculty with a sharp spear, burning, blazing and glowing, than getting caught up in the features by way of the details in touches known by the body.
Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā tasmiñce samaye kālaṃ kareyya.	For if you die at a time when your consciousness is still tied to gratification in the features or details, it’s possible you’ll go to one of two destinations:
Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya—
nirayaṃ vā tiracchānayoniṃ vā.	hell or the animal realm.
Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.	I speak having seen this drawback.


Varaṃ, bhikkhave, sottaṃ.	You’d be better off sleeping.
Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi, na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya.	For I say that sleep is useless, fruitless, and unconsciousness for the living. But while you’re asleep you won’t fall under the sway of such thoughts that would make you create a schism in the Saṅgha.
Imaṃ khvāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ ādīnavaṃ disvā evaṃ vadāmi.	I speak having seen this drawback.


Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati:	A noble disciple reflects on this:
‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ.	‘Forget mutilating the eye faculty with a red-hot iron nail, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’.	the eye, sights, eye consciousness, and eye contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also impermanent.


Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ.	Forget mutilating the ear faculty with a sharp iron spike, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti sotaṃ aniccaṃ, saddā aniccā, sotaviññāṇaṃ aniccaṃ, sotasamphasso anicco, yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.	the ear, sounds, ear consciousness, and ear contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by ear contact is also impermanent.


Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ.	Forget mutilating the nose faculty with a sharp nail cutter, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti ghānaṃ aniccaṃ, gandhā aniccā, ghānaviññāṇaṃ aniccaṃ, ghānasamphasso anicco, yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ … pe … tampi aniccaṃ.	the nose, smells, nose consciousness, and nose contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by nose contact is also impermanent.


Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ.	Forget mutilating the tongue faculty with a sharp razor, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco, yampidaṃ jivhāsamphassapaccayā uppajjati … pe … tampi aniccaṃ.	the tongue, tastes, tongue consciousness, and tongue contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by tongue contact is also impermanent.


Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ.	Forget mutilating the body faculty with a sharp spear, burning, blazing and glowing!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti kāyo anicco, phoṭṭhabbā aniccā, kāyaviññāṇaṃ aniccaṃ, kāyasamphasso anicco, yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ … pe … tampi aniccaṃ.	the body, touches, body consciousness, and body contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by body contact is also impermanent.


Tiṭṭhatu tāva sottaṃ.	Forget sleeping!
Handāhaṃ idameva manasi karomi—	I’d better focus on the fact that
iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ”.	the mind, thoughts, mind consciousness, and mind contact are impermanent. And the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also impermanent.’


Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati … pe …	Seeing this, a learned noble disciple grows disenchanted with the eye, sights, eye consciousness, and eye contact. And they become disenchanted with the painful, pleasant, or neutral feeling that arises conditioned by eye contact.
yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.	They grow disenchanted with the ear … nose … tongue … body … mind … painful, pleasant, or neutral feeling that arises conditioned by mind contact.
Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	Being disenchanted, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo”ti.	This is the exposition of the teaching on burning.”

236. The Simile of Hands and Feet (1st)


236. Paṭhamahatthapādopamasutta	236. The Simile of Hands and Feet (1st)
“Hatthesu, bhikkhave, sati ādānanikkhepanaṃ paññāyati;	“monks, when there are hands, picking up and putting down are found.
pādesu sati abhikkamapaṭikkamo paññāyati;	When there are feet, coming and going are found.
pabbesu sati samiñjanapasāraṇaṃ paññāyati;	When there are joints, contracting and extending are found.
kucchismiṃ sati jighacchā pipāsā paññāyati.	When there’s a belly, hunger and thirst are found.
Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact.
jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	When there’s an ear … nose … tongue … body …
manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe ….	mind, pleasure and pain arise internally conditioned by mind contact.


Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na paññāyati;	When there are no hands, picking up and putting down aren’t found.
pādesu asati abhikkamapaṭikkamo na paññāyati;	When there are no feet, coming and going aren’t found.
pabbesu asati samiñjanapasāraṇaṃ na paññāyati;	When there are no joints, contracting and extending aren’t found.
kucchismiṃ asati jighacchā pipāsā na paññāyati.	When there’s no belly, hunger and thirst aren’t found.
Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact.
jivhāya asati jivhāsamphassapaccayā nuppajjati … pe …	When there’s no ear … nose … tongue … body …
manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhan”ti.	mind, pleasure and pain don’t arise internally conditioned by mind contact.”

237. The Simile of Hands and Feet (2nd)


237. Dutiyahatthapādopamasutta	237. The Simile of Hands and Feet (2nd)
“Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti;	“monks, when there are hands, there’s picking up and putting down.
pādesu sati abhikkamapaṭikkamo hoti;	When there are feet, there’s coming and going.
pabbesu sati samiñjanapasāraṇaṃ hoti;	When there are joints, there’s contracting and extending.
kucchismiṃ sati jighacchā pipāsā hoti.	When there’s a belly, there’s hunger and thirst.
Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	In the same way, when there’s an eye, pleasure and pain arise internally conditioned by eye contact.
jivhāya sati … pe …	When there’s an ear … nose … tongue … body …
manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe ….	mind, pleasure and pain arise internally conditioned by mind contact.


Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na hoti;	When there are no hands, there’s no picking up and putting down.
pādesu asati abhikkamapaṭikkamo na hoti;	When there are no feet, there’s no coming and going.
pabbesu asati samiñjanapasāraṇaṃ na hoti;	When there are no joints, there’s no contracting and extending.
kucchismiṃ asati jighacchā pipāsā na hoti.	When there’s no belly, there’s no hunger and thirst.
Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ … pe …	In the same way, when there’s no eye, pleasure and pain don’t arise internally conditioned by eye contact.
jivhāya asati jivhāsamphassapaccayā nuppajjati … pe …	When there’s no ear … nose … tongue … body …
manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhan”ti.	mind, pleasure and pain don’t arise internally conditioned by mind contact.”

SN 3519. The Simile of the Vipers 19. Āsīvisavagga

238. The Simile of the Vipers


238. Āsīvisopamasutta	238. The Simile of the Vipers
“Seyyathāpi, bhikkhave, cattāro āsīvisā uggatejā ghoravisā.	“monks, suppose there were four lethal poisonous vipers.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.	Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṃ vuṭṭhāpetabbā, kālena kālaṃ nhāpetabbā, kālena kālaṃ bhojetabbā, kālena kālaṃ saṃvesetabbā.	‘Mister, here are four lethal poisonous vipers. They must be periodically picked up, washed, fed, and put to sleep.
Yadā ca kho te, ambho purisa, imesaṃ catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ aññataro vā aññataro vā kuppissati, tato tvaṃ, ambho purisa, maraṇaṃ vā nigacchasi, maraṇamattaṃ vā dukkhaṃ.	But when one or other of these four poisonous vipers gets angry with you, you’ll meet with death or deadly pain.
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.	So then, mister, do what has to be done.’


Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha.	Then that man, terrified of those four poisonous vipers, would flee this way or that.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṃ passissāma tattheva jīvitā voropessāmāti.	‘Mister, there are five deadly enemies chasing you, thinking: “When we catch sight of him, we’ll murder him right there!”
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.	So then, mister, do what has to be done.’


Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ yena vā tena vā palāyetha.	Then that man, terrified of those four poisonous vipers and those five deadly enemies, would flee this way or that.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ayaṃ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṃ passissāmi tattheva siro pātessāmīti.	‘Mister, there’s a sixth hidden killer chasing you with a drawn sword, thinking: “When I catch sight of him, I’ll chop off his head right there!”
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.	So then, mister, do what has to be done.’


Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha.	Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer, would flee this way or that.
So passeyya suññaṃ gāmaṃ.	He’d see an empty village.
Yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya.	But whatever house he enters is vacant, deserted, and empty.
Yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya.	And whatever vessel he touches is vacant, hollow, and empty.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘idāni, ambho purisa, imaṃ suññaṃ gāmaṃ corā gāmaghātakā pavisanti.	‘Mister, there are bandits who raid villages, and they’re striking now.
Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’ti.	So then, mister, do what has to be done.’


Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṃ gāmaghātakānaṃ yena vā tena vā palāyetha.	Then that man, terrified of those four poisonous vipers and those five deadly enemies and the hidden killer and the bandits, would flee this way or that.
So passeyya mahantaṃ udakaṇṇavaṃ orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ.	He’d see a large deluge, whose near shore is dubious and perilous, while the far shore is a sanctuary free of peril.
Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.	But there’s no ferryboat or bridge for crossing over.
Atha kho, bhikkhave, tassa purisassa evamassa:	Then that man thought:
‘ayaṃ kho mahāudakaṇṇavo orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ, natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.
Yannūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyyan’ti.	‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’


Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṅkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.	And so that man did exactly that. Having crossed over and gone beyond, the brahmin stands on the far shore.


Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.
Ayañcettha attho—	And this is the point.
cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṃ mahābhūtānaṃ adhivacanaṃ—	‘Four lethal poisonous vipers’ is a term for the four primary elements:
pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.	the elements of earth, water, fire, and air.


Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ—	‘Five deadly enemies’ is a term for the five grasping aggregates, that is:
rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.	form, feeling, perception, co-doings, and consciousness.


Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.	‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed.


Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.	‘Empty village’ is a term for the six interior sense fields.
Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati … pe …	If an astute, competent, clever person investigates this in relation to the eye, it appears vacant, hollow, and empty.
jivhāto cepi naṃ, bhikkhave … pe …	If an astute, competent, clever person investigates this in relation to the ear … nose … tongue … body …
manato cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati.	mind, it appears vacant, hollow, and empty.


Corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ.	‘Bandits who raid villages’ is a term for the six exterior sense fields.
Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu;	The eye is struck by both agreeable and disagreeable sights.
sotaṃ, bhikkhave … pe …	The ear …
ghānaṃ, bhikkhave … pe …	nose …
jivhā, bhikkhave, haññati manāpāmanāpesu rasesu;	tongue …
kāyo, bhikkhave … pe …	body …
mano, bhikkhave, haññati manāpāmanāpesu dhammesu.	mind is struck by both agreeable and disagreeable thoughts.


Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṃ oghānaṃ adhivacanaṃ—	‘Large sea’ is a term for the four floods:
kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.	the floods of sensual pleasures, desire to be reborn, views, and ignorance.


Orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṃ adhivacanaṃ.	‘The near shore that’s dubious and perilous’ is a term for identity.


Pārimaṃ tīraṃ khemaṃ appaṭibhayanti kho, bhikkhave, nibbānassetaṃ adhivacanaṃ.	‘The far shore, a sanctuary free of peril’ is a term for nirvana.


Kullanti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—	‘The raft’ is a term for the noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.


Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ.	‘Paddling with hands and feet’ is a term for being energetic.


Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacanan”ti.	‘Crossed over, gone beyond, the brahmin stands on the shore’ is a term for a perfected one.”

239. The Simile of the Chariot


239. Rathopamasutta	239. The Simile of the Chariot
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya.	“monks, when a monk has three qualities they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.
Katamehi tīhi?	What three?
Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṃ anuyutto.	They guard the sense doors, eat in moderation, and are committed to wakefulness.


Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?	And how does a monk guard the sense doors?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti, nānubyañjanaggāhī;	When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ. Tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;	When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Seyyathāpi, bhikkhave, subhūmiyaṃ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi.	Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Then an expert horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.
Evameva kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati, saṃyamāya sikkhati, damāya sikkhati, upasamāya sikkhati.	In the same way, a monk trains to protect, control, tame, and pacify these six senses.
Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.	That’s how a monk guards the sense doors.


Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti?	And how does a monk eat in moderation?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:	It’s when a monk reflects properly on the food that they eat.
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Seyyathāpi, bhikkhave, puriso vaṇaṃ ālimpeyya yāvadeva rohanatthāya, seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya;	It’s like a person who puts ointment on a wound only so that it can heal; or who oils an axle only so that it can carry a load.
evaṃ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:	In the same way, a monk reflects properly on the food that they eat.
‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.	That’s how a monk eats in moderation.


Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti?	And how is a monk committed to wakefulness?
Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles.
Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the evening, they continue to practice walking and sitting meditation.
Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.	In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti.	This is how a monk is committed to wakefulness.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.	When a monk has these three qualities they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.”

240. The Simile of the Tortoise


240. Kummopamasutta	240. The Simile of the Tortoise
“Bhūtapubbaṃ, bhikkhave, kummo kacchapo sāyanhasamayaṃ anunadītīre gocarapasuto ahosi.	“Once upon a time, monks, a tortoise was grazing along the bank of a river in the afternoon.
Siṅgālopi kho, bhikkhave, sāyanhasamayaṃ anunadītīre gocarapasuto ahosi.	At the same time, a jackal was also hunting along the river bank.
Addasā kho, bhikkhave, kummo kacchapo siṅgālaṃ dūratova gocarapasutaṃ.	The tortoise saw the jackal off in the distance hunting,
Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati.	so it drew its limbs and neck inside its shell, and kept still and silent.
Siṅgālopi kho, bhikkhave, addasa kummaṃ kacchapaṃ dūratova gocarapasutaṃ.	But the jackal also saw the tortoise off in the distance grazing.
Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṃ kacchapaṃ paccupaṭṭhito ahosi:	So it went up to the tortoise and waiting nearby, thinking:
‘yadāyaṃ kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ abhininnāmessati, tattheva naṃ gahetvā uddālitvā khādissāmī’ti.	‘When that tortoise sticks one or other of its limbs or neck out from its shell, I’ll grab it right there, rip it out, and eat it!’
Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṃ alabhamāno.	But when that tortoise didn’t stick one or other of its limbs or neck out from its shell, the jackal left disappointed, since it couldn’t find a vulnerability.


Evameva kho, bhikkhave, tumhepi māro pāpimā satataṃ samitaṃ paccupaṭṭhito:	In the same way, Māra the Wicked is always waiting nearby, thinking:
‘appeva nāmāhaṃ imesaṃ cakkhuto vā otāraṃ labheyyaṃ … pe …	‘Hopefully I can find a vulnerability in the eye,
jivhāto vā otāraṃ labheyyaṃ … pe …	ear, nose, tongue, body, or
manato vā otāraṃ labheyyan’ti.	mind.’
Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha.	That’s why you should live with sense doors guarded.
Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino.	When you see a sight with your eyes, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatha.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …	When you hear a sound with your ears …
ghānena gandhaṃ ghāyitvā …	When you smell an odor with your nose …
jivhāya rasaṃ sāyitvā …	When you taste a flavor with your tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When you feel a touch with your body …
manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino.	When you know a thought with your mind, don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha manindriyaṃ, manindriye saṃvaraṃ āpajjatha.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint.
Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṃ alabhamāno—	When you live with your sense doors restrained, Māra will leave you disappointed, since he can’t find a vulnerability,
kummamhāva siṅgāloti.	just like the jackal left the tortoise.


Kummova aṅgāni sake kapāle,	A monk should collect their thoughts
Samodahaṃ bhikkhu manovitakke;	as a tortoise draws its limbs into its shell.
Anissito aññamaheṭhayāno,	Independent, not disturbing others,
Parinibbuto nūpavadeyya kañcī”ti.	someone who’s nirvana'd wouldn’t blame anyone.”

241. The Simile of the Tree Trunk (1st)


241. Paṭhamadārukkhandhopamasutta	241. The Simile of the Tree Trunk (1st)
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati gaṅgāya nadiyā tīre.	At one time the Buddha was staying near Kosambi on the bank of the Ganges river.
Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ.	Seeing a large tree trunk being carried along by the current,
Disvāna bhikkhū āmantesi:	he addressed the monks:
“passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānan”ti?	“monks, do you see that large tree trunk being carried along by the current of the Ganges river?”
“Evaṃ, bhante”.	“Yes, sir.”
“Sace so, bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchati, na pārimaṃ tīraṃ upagacchati, na majjhe saṃsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati;	“monks, assume that that tree trunk doesn’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away.
evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro.	In that case, that tree trunk will slant, slope, and incline towards the ocean.
Taṃ kissa hetu?	Why is that?
Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.	Because the current of the Ganges river slants, slopes, and inclines towards the ocean.


Evameva kho, bhikkhave, sace tumhepi na orimaṃ tīraṃ upagacchatha, na pārimaṃ tīraṃ upagacchatha;	In the same way, assume that you don’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away.
na majjhe saṃsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha;
evaṃ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā.	In that case, you will slant, slope, and incline towards nirvana.
Taṃ kissa hetu?	Why is that?
Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti.	Because right view slants, slopes, and inclines towards nirvana.”
Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca:	When he said this, one of the monks asked the Buddha:
“kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti?	“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?”


“‘Orimaṃ tīran’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.	“‘The near shore’, monk, is a term for the six interior sense fields.
‘Pārimaṃ tīran’ti kho, bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ.	‘The far shore’ is a term for the six exterior sense fields.
‘Majjhe saṃsādo’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ.	‘Sinking in the middle’ is a term for desire with relishing.
‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṃ adhivacanaṃ.	‘Stranded on high ground’ is a term for the conceit ‘I am’.


Katamo ca, bhikkhu, manussaggāho?	And what’s getting taken by humans?
Idha, bhikkhu, gihīhi saṃsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati.	It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting involved in their business.
Ayaṃ vuccati, bhikkhu, manussaggāho.	That’s called getting taken by humans.


Katamo ca, bhikkhu, amanussaggāho?	And what’s getting taken by non-humans?
Idha, bhikkhu, ekacco aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.	It’s when someone lives the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Ayaṃ vuccati, bhikkhu, amanussaggāho.	That’s called getting taken by non-humans.
‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.


Katamo ca, bhikkhu, antopūtibhāvo?	And what’s rotting away?
Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto.	It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
Ayaṃ vuccati, bhikkhu, ‘antopūtibhāvo’”ti.	This is called ‘rotting away’.”


Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti.	Now, at that time Nanda the cowherd was sitting not far from the Buddha.
Atha kho nando gopālako bhagavantaṃ etadavoca:	Then he said to the Buddha:
“ahaṃ kho, bhante, na orimaṃ tīraṃ upagacchāmi, na pārimaṃ tīraṃ upagacchāmi, na majjhe saṃsīdissāmi, na thale ussīdissāmi, na maṃ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi.	“I won’t collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Tena hi tvaṃ, nanda, sāmikānaṃ gāvo niyyātehī”ti.	“Well then, Nanda, return the cows to their owners.”
“Gamissanti, bhante, gāvo vacchagiddhiniyo”ti.	“Sir, the cows will go back by themselves, since they love their calves.”
“Niyyāteheva tvaṃ, nanda, sāmikānaṃ gāvo”ti.	“Still, Nanda, you should return them to their owners.”
Atha kho nando gopālako sāmikānaṃ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him:
“niyyātitā, bhante, sāmikānaṃ gāvo.	“Sir, I have returned the cows to their owners.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	May I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho nando gopālako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho … pe …	Not long after his ordination,
aññataro ca panāyasmā nando arahataṃ ahosīti.	Venerable Nanda became one of the perfected.

242. The Simile of the Tree Trunk (2nd)


242. Dutiyadārukkhandhopamasutta	242. The Simile of the Tree Trunk (2nd)
Ekaṃ samayaṃ bhagavā kimilāyaṃ viharati gaṅgāya nadiyā tīre.	At one time the Buddha was staying near Kimibilā on the bank of the Ganges river.
Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ.	Seeing a large tree trunk being carried along by the current,
Disvāna bhikkhū āmantesi:	he addressed the monks:
“passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānan”ti?	“monks, do you see that large tree trunk being carried along by the current of the Ganges river?”
“Evaṃ, bhante” … pe …	“Yes, sir,” they replied. …
evaṃ vutte, āyasmā kimilo bhagavantaṃ etadavoca:	When this was said, Venerable Kimbila said to the Buddha:
“kiṃ nu kho, bhante, orimaṃ tīraṃ … pe …	“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?” …
“katamo ca, kimila, antopūtibhāvo.	“And what, Kimbila, is rotting away?
Idha, kimila, bhikkhu aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṃ paññāyati.	It’s when a monk has committed the kind of corrupt offence from which there is no rehabilitation.
Ayaṃ vuccati, kimila, antopūtibhāvo”ti.	This is called ‘rotting away’.”

243. The Explanation on the Corrupt


243. Avassutapariyāyasutta	243. The Explanation on the Corrupt
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.
Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	Now at that time a new town hall had recently been constructed for the Sakyans of Kapilavatthu. It had not yet been occupied by an ascetic or brahmin or any person at all.
Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ:	Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	“Sir, a new town hall has recently been constructed for the Sakyans of Kapilavatthu. It has not yet been occupied by an ascetic or brahmin or any person at all.
Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu.	May the Buddha be the first to use it,
Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti.	and only then will the Sakyans of Kapilavatthu use it.
Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti.	That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.


Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ santharitvā āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhāpetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ:	Then, knowing that the Buddha had accepted, the Sakyans got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha and told him of their preparations, saying:
“sabbasantharisanthataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Please, sir, come at your convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena navaṃ santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.	Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of monks. Having washed his feet he entered the town hall and sat against the central column facing east.
Bhikkhusaṃghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā.	The Saṅgha of monks also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā.	The Sakyans of Kapilavatthu also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he dismissed them:
“abhikkantā kho, gotamā, ratti.	“The night is getting late, Gotamas.
Yassadāni kālaṃ maññathā”ti.	Please go at your convenience.”
“Evaṃ, bhante”ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	“Yes, sir,” replied the Sakyans. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.


Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṃ mahāmoggallānaṃ āmantesi:	And then, soon after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna:
“vigatathinamiddho kho, moggallāna, bhikkhusaṃgho.	“Moggallāna, the Saṅgha of monks is rid of dullness and drowsiness.
Paṭibhātu taṃ, moggallāna, bhikkhūnaṃ dhammī kathā.	Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati;	My back is sore,
tamahaṃ āyamissāmī”ti.	I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi.	“Yes, sir,” Mahāmoggallāna replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi:	There Venerable Mahāmoggallāna addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:	Venerable Mahāmoggallāna said this:
“avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca.	“I will teach you the explanation of the corrupt and the uncorrupted.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.	“Yes, reverend,” they replied.
Āyasmā mahāmoggallāno etadavoca:	Venerable Mahāmoggallāna said this:


“Kathaṃ, āvuso, avassuto hoti?	“And how is someone corrupt?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassatī viharati parittacetaso,	Take a monk who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …	They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassatī ca viharati parittacetaso,	know a thought with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Ayaṃ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu … pe …	This is called a monk who is corrupt when it comes to sights known by the eye,
avassuto jivhāviññeyyesu rasesu … pe …	sounds … smells … tastes … touches …
avassuto manoviññeyyesu dhammesu.	thoughts known by the mind.
Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati labhateva māro otāraṃ, labhati māro ārammaṇaṃ … pe …	When a monk lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them.
jivhāto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ … pe …	If Māra comes at them through the ear … nose … tongue … body …
manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.	mind he finds a vulnerability and gets hold of them.


Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ kolāpaṃ terovassikaṃ.	Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit.
Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ, labhetha aggi ārammaṇaṃ;	If a person came to it with a burning grass torch from the east,
pacchimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya … pe …	west,
uttarāya cepi naṃ disāya … pe …	north,
dakkhiṇāya cepi naṃ disāya … pe …	south,
heṭṭhimato cepi naṃ … pe …	below,
uparimato cepi naṃ …	above,
yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ.	or from anywhere, the fire would find a vulnerability, it would get a foothold.
Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ … pe …	In the same way, when a monk lives like this, if Māra comes at them through the eye he finds a vulnerability and gets hold of them.
jivhāto cepi naṃ māro upasaṅkamati … pe …	If Māra comes at them through the ear … nose … tongue … body …
manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.	mind he finds a vulnerability and gets hold of them.
Evaṃvihāriñcāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi;	When a monk lives like this, they’re mastered by sights,
saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi;	sounds,
gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi;	smells,
rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi;	tastes,
phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi;	touches,
dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi.	and thoughts, they don’t master these things.
Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.	This is called a monk who has been mastered by sights, sounds, smells, tastes, touches, and thoughts. They’re mastered, not a master. Bad, unskillful qualities have mastered them, which are defiled, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, āvuso, avassuto hoti.	That’s how someone is corrupt.


Kathañcāvuso, anavassuto hoti?	And how is someone uncorrupted?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	Take a monk who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …	They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	know a thought with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu … pe …	This is called a monk who is uncorrupted when it comes to sights known by the eye,
anavassuto manoviññeyyesu dhammesu.	sounds … smells … tastes … touches … thoughts known by the mind.
Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ … pe …	When a monk lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them.
jivhāto cepi naṃ māro upasaṅkamati … pe …	If Māra comes at them through the ear … nose … tongue … body …
manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.	mind he doesn’t find a vulnerability or get hold of them.


Seyyathāpi, āvuso, kūṭāgāraṃ vā sālā vā bahalamattikā addāvalepanā.	Suppose there was a bungalow or hall made of thick clay with its plaster still wet.
Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ … pe …	If a person came to it with a burning grass torch from the east,
pacchimāya cepi naṃ …	west,
uttarāya cepi naṃ …	north,
dakkhiṇāya cepi naṃ …	south,
heṭṭhimato cepi naṃ …	below,
uparimato cepi naṃ …	above,
yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ.	or from anywhere, the fire wouldn’t find a vulnerability, it would get no foothold.
Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ … pe …	In the same way, when a monk lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get hold of them.
manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.	If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get hold of them.
Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu;	When a monk lives like this, they master sights,
sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu;	sounds,
gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu;	smells,
rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu;	tastes,
phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu;	touches,
dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu.	and thoughts, they’re not mastered by these things.
Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṃkilesike ponobhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye.	This is called a monk who has mastered sights, sounds, smells, tastes, touches, and thoughts. They’re a master, not mastered. Bad, unskillful qualities have been mastered by them, which are defiled, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death.
Evaṃ kho, āvuso, anavassuto hotī”ti.	That’s how someone is uncorrupted.”


Atha kho bhagavā uṭṭhahitvā āyasmantaṃ mahāmoggallānaṃ āmantesi:	Then the Buddha got up and said to Venerable Mahāmoggallāna:
“sādhu sādhu, moggallāna.	“Good, good, Moggallāna!
Sādhu kho tvaṃ, moggallāna, bhikkhūnaṃ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti.	It’s good that you’ve taught this explanation of the corrupt and the uncorrupted.”


Idamavoca āyasmā mahāmoggallāno.	This is what Venerable Mahāmoggallāna said,
Samanuñño satthā ahosi.	and the teacher approved.
Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what Mahāmoggallāna said.

244. Entailing Suffering


244. Dukkhadhammasutta	244. Entailing Suffering
“Yato kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.	“monks, when a monk truly understands the origin and ending of all things that entail suffering,
Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.	then they’ve seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, stupefaction, and passion for sensual pleasures.
Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.	And they’ve awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and grief don’t overwhelm them.


Kathañca, bhikkhave, sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti?	And how does a monk truly understand the origin and ending of all things that entail suffering?
‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā …	Such is feeling …
iti saññā …	perception …
iti saṅkhārā …	co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—	consciousness, such is the origin of consciousness, such is the ending of consciousness.’
evaṃ kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.	That’s how a monk truly understands the origin and ending of all things that entail suffering.


Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.	And how has a monk seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, stupefaction, and passion for sensual pleasures?
Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā, taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. So iticīticeva kāyaṃ sannāmeyya.	Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Then two strong men grab would grab each arm and drag them towards the pit of glowing coals. They’d writhe and struggle to and fro.
Taṃ kissa hetu?	Why is that?
Ñātañhi, bhikkhave, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhanti.	For that person knows: ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’
Evameva kho, bhikkhave, bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.	In the same way, when a monk has seen sensual pleasures as like a pit of glowing coals, they have no underlying tendency for desire, affection, stupefaction, and passion for sensual pleasures.


Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti?	And how has a monk awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and grief don’t overwhelm them?
Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṃ dāyaṃ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṃ kaṇṭako’ti.	Suppose a person was to enter a thicket full of thorns. They’d have thorns in front and behind, to the left and right, below and above. So they’d go forward rememberfully and come back rememberfully, thinking: ‘May I not get any thorns!’
Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako”ti.	In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the noble one.
Iti viditvā saṃvaro ca asaṃvaro ca veditabbo.	When they understand what a thorn is, they should understand restraint and lack of restraint.


Kathañca, bhikkhave, asaṃvaro hoti?	And how is someone unrestrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,	Take a monk who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …	They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,	know a thought with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Evaṃ kho, bhikkhave, asaṃvaro hoti.	This is how someone is unrestrained.


Kathañca, bhikkhave, saṃvaro hoti?	And how is someone restrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	Take a monk who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …	They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	know a thought with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Evaṃ kho, bhikkhave, saṃvaro hoti.	This is how someone is restrained.


Tassa ce, bhikkhave, bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	Though that monk conducts themselves and lives in this way, every so often they might lose rememberfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their rememberfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.


Seyyathāpi, bhikkhave, puriso divasaṃsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya.	Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. The drops would be slow to fall, but they’d quickly dry up and evaporate.
Evameva kho, bhikkhave, tassa ce bhikkhuno evaṃ carato, evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.	In the same way, though that monk conducts themselves and lives in this way, every so often they might lose rememberfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their rememberfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.
Evaṃ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti.	This is how a monk has awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and grief don’t overwhelm them.
Tañce, bhikkhave, bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṃ pavāreyyuṃ:	While that monk conducts themselves in this way and lives in this way, if rulers or their ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying:
‘ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti.	‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’
So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati.	It’s simply impossible for a monk who conducts themselves in this way and lives in this way to reject the training and return to a lesser life.


Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṃ ādāya: ‘mayaṃ imaṃ gaṅgaṃ nadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāran’ti.	Suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’
Taṃ kiṃ maññatha, bhikkhave,	What do you think, monks?
api nu kho so mahājanakāyo gaṅgaṃ nadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāran”ti?	Would they still succeed?”
“No hetaṃ, bhante”.	“No, sir.
“Taṃ kissa hetu”?	Why is that?
“Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;	The Ganges river slants, slopes, and inclines to the east.
sā na sukarā pacchāninnā kātuṃ pacchāpoṇā pacchāpabbhārā.	It’s not easy to make it slant, slope, and incline to the west.
Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.	That large crowd will eventually get weary and frustrated.”
“Evameva kho, bhikkhave, tañce bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ:	“In the same way, while that monk conducts themselves in this way and lives in this way, if rulers or their ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying:
‘ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti.	‘Please, mister, why let these ocher robes torment you? Why follow the practice of shaving your head and carrying an alms bowl? Come, return to a lesser life, enjoy wealth, and make merit!’
So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati.	It’s simply impossible for a monk who conducts themselves in this way and lives in this way to reject the training and return to a lesser life.
Taṃ kissa hetu?	Why is that?
Yañhi taṃ, bhikkhave, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ, tathā hīnāyāvattissatīti netaṃ ṭhānaṃ vijjatī”ti.	Because for a long time that monk’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.”

245. The Simile of the Parrot Tree


245. Kiṃsukopamasutta	245. The Simile of the Parrot Tree
Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:	Then one monk went up to another monk and asked:
“kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?	“Reverend, at what point is a monk’s vision well purified?”
“Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.	“When a monk truly understands the origin and ending of the six sense fields, at that point their vision is well purified.”


Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:	Not content with that answer, that monk went up to a series of other monks and received the following answers.
“kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?
“Yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.	“When a monk truly understands the origin and ending of the five grasping aggregates, at that point their vision is well purified.”


Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:
“kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?
“Yato kho, āvuso, bhikkhu catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.	“When a monk truly understands the origin and ending of the four primary elements, at that point their vision is well purified.”


Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca:
“kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?
“Yato kho, āvuso, bhikkhu yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.	“When a monk truly understands that everything that has a beginning has an end, at that point their vision is well purified.”


Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca: “idhāhaṃ, bhante, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ:	Not content with any of those answers, that monk went up to the Buddha and told him what had happened. Then he asked:
‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti?
Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca:
‘yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti.
Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ:
‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti?
Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca:
‘yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ … pe …
catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti … pe …
yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti.
Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṃ ().
Kittāvatā nu kho, bhante, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?	“Sir, at what point is a monk’s vision well purified?”


“Seyyathāpi, bhikkhu, purisassa kiṃsuko adiṭṭhapubbo assa.	“monk, suppose a person had never seen a parrot tree.
So yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya:	They’d go up to someone who had seen a parrot tree and ask them:
‘kīdiso, bho purisa, kiṃsuko’ti?	‘Mister, what’s a parrot tree like?’
So evaṃ vadeyya:	They’d say:
‘kāḷako kho, ambho purisa, kiṃsuko—seyyathāpi jhāmakhāṇū’ti.	‘A parrot tree is blackish, like a charred stump.’
Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ.	Now, at that time a parrot tree may well have been just as that person saw it.


Atha kho so, bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya:	Not content with that answer, that person would go up to a series of other people and receive the following answers.
‘kīdiso, bho purisa, kiṃsuko’ti?
So evaṃ vadeyya:
‘lohitako kho, ambho purisa, kiṃsuko—seyyathāpi maṃsapesī’ti.	‘A parrot tree is reddish, like a piece of meat.’
Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ.
Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya:
‘kīdiso, bho purisa, kiṃsuko’ti?
So evaṃ vadeyya:
‘ocīrakajāto kho, ambho purisa, kiṃsuko ādinnasipāṭiko—seyyathāpi sirīso’ti.	‘A parrot tree has flaking bark and burst pods, like an acacia.’
Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ.
Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya:
‘kīdiso, bho purisa, kiṃsuko’ti?
So evaṃ vadeyya:
‘bahalapattapalāso sandacchāyo kho, ambho purisa, kiṃsuko—seyyathāpi nigrodho’ti.	‘A parrot tree has luxuriant, shady foliage, like a banyan.’
Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ.	Now, at each of those times a parrot tree may well have been just as those people saw them.
Evameva kho, bhikkhu, yathā yathā adhimuttānaṃ tesaṃ sappurisānaṃ dassanaṃ suvisuddhaṃ hoti tathā tathā kho tehi sappurisehi byākataṃ.	In the same way, those good people each answered according to what they were focused on when their vision was well purified.


Seyyathāpi, bhikkhu, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ chadvāraṃ.	Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and six gates.
Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṃ nivāretā, ñātānaṃ pavesetā.	And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.
Puratthimāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya:	A swift pair of messengers would arrive from the east and say to the gatekeeper:
‘kahaṃ, bho purisa, imassa nagarassa nagarassāmī’ti?	‘Mister, where is the lord of the city?’
So evaṃ vadeyya:	They’d say:
‘eso, bhante, majjhe siṅghāṭake nisinno’ti.	‘There he is, sirs, seated at the central square.’
Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya.	Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came.
Pacchimāya disāya āgantvā sīghaṃ dūtayugaṃ … pe …	A swift pair of messengers would come from the west …
uttarāya disāya …	north …
dakkhiṇāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya:	south …
‘kahaṃ, bho purisa, imassa nagarassāmī’ti?
So evaṃ vadeyya:
‘eso, bhante, majjhe siṅghāṭake nisinno’ti.
Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya.	deliver a message of truth to the lord of the city and depart the way they came.


Upamā kho myāyaṃ, bhikkhu, katā atthassa viññāpanāya.	I’ve made up this simile to make a point.
Ayañcettha attho:	And this is the point.
‘nagaran’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa.	‘City’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.
‘Cha dvārā’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.	‘Six gates’ is a term for the six interior sense fields.
‘Dovāriko’ti kho, bhikkhu, satiyā etaṃ adhivacanaṃ.	‘Gatekeeper’ is a term for rememberfulness.
‘Sīghaṃ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṃ adhivacanaṃ.	‘A swift pair of messengers’ is a term for serenity and discernment.
‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṃ adhivacanaṃ.	‘The lord of the city’ is a term for consciousness.
‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṃ mahābhūtānaṃ adhivacanaṃ—	‘The central square’ is a term for the four primary elements:
pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.	the elements of earth, water, fire, and air.
‘Yathābhūtaṃ vacanan’ti kho, bhikkhu, nibbānassetaṃ adhivacanaṃ.	‘A message of truth’ is a term for nirvana.
‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ—	‘The way they came’ is a term for the noble eightfold path, that is,
sammādiṭṭhiyā … pe … sammāsamādhissā”ti.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.”

246. The Simile of the Harp


246. Vīṇopamasutta	246. The Simile of the Harp
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso, tato cittaṃ nivāreyya.	“monks, any monk or nun who has desire or greed or hate or delusion or repulsion come up for sights known by the eye should shield their mind from them:
Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca.	‘This path is dangerous and perilous, thorny and tangled; it’s a wrong turn, a bad path, a harmful way.
Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito.	This path is frequented by bad people, not by good people.
Na tvaṃ etaṃ arahasīti.	It’s not worthy of you.’
Tato cittaṃ nivāraye cakkhuviññeyyehi rūpehi … pe …	The mind should be shielded from this when it comes to sights known by the eye.
yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe …	Any monk or nun who has desire or greed or hate or delusion or repulsion come up for sounds … smells … tastes … touches …
manoviññeyyesu dhammesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso tato cittaṃ nivāreyya.	thoughts known by the mind should shield their mind against them:
Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca.	‘This path is dangerous and perilous, thorny and tangled; it’s a wrong turn, a bad path, a harmful way.
Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito.	This path is frequented by bad people, not by good people.
Na tvaṃ etaṃ arahasīti.	It’s not worthy of you.’
Tato cittaṃ nivāraye manoviññeyyehi dhammehi.	The mind should be shielded from this when it comes to thoughts known by the mind.


Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ.	Suppose the crops have ripened,
Kiṭṭhārakkho ca pamatto, goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otaritvā yāvadatthaṃ madaṃ āpajjeyya pamādaṃ āpajjeyya;	but the caretaker is negligent. If an ox fond of crops invades the crops they’d indulge themselves as much as they like.
evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṃvutakārī pañcasu kāmaguṇesu yāvadatthaṃ madaṃ āpajjati pamādaṃ āpajjati.	In the same way, when an uneducated ordinary person doesn’t exercise restraint when it comes to the six fields of contact, they indulge themselves in the five kinds of sensual stimulation as much as they like.


Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otareyya.	Suppose the crops have ripened, and the caretaker is diligent. If an ox fond of crops invades the crops
Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya.	the caretaker would grab them firmly by the muzzle.
Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya.	Then they’d grab them above the hump and hold them fast there.
Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya.	Then they’d give them a good thrashing
Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya.	before driving them away.
Dutiyampi kho, bhikkhave … pe …	For a second time,
tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṃ kiṭṭhaṃ otareyya.	and even a third time, the same thing might happen.
Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya.
Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya.
Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya.
Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya.
Evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṃ kiṭṭhaṃ puna otareyya—	As a result, no matter how long they stand or sit in a village or wilderness, that ox fond of crops would never invade that crop again,
tameva purimaṃ daṇḍasamphassaṃ samanussaranto.	remembering the beating they got earlier.
Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṃ udujitaṃ hoti sudujitaṃ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.	In the same way, when a monk’s mind is subdued, well subdued when it comes to the six fields of contact, becomes stilled internally; it settles, unifies, and becomes undistractify-&-lucidifyd in samādhi.


Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa.	Suppose a king or their minister had never heard the sound of an arched harp.
So vīṇāsaddaṃ suṇeyya.	When he first hears the sound,
So evaṃ vadeyya:	he’d say:
‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evambandhanīyo’ti?	‘My man, what is making this sound, so arousing, desirable, intoxicating, stupefying, and captivating?’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘esā, kho, bhante, vīṇā nāma, yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evambandhanīyo’ti.	‘That, sir, is an arched harp.’
So evaṃ vadeyya:	He’d say:
‘gacchatha me, bho, taṃ vīṇaṃ āharathā’ti.	‘Go, my man, fetch me that arched harp.’
Tassa taṃ vīṇaṃ āhareyyuṃ.	So they’d fetch it,
Tamenaṃ evaṃ vadeyyuṃ:	and say:
‘ayaṃ kho sā, bhante, vīṇā yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evambandhanīyo’ti.	‘This, sir, is that arched harp.’
So evaṃ vadeyya:	He’d say:
‘alaṃ me, bho, tāya vīṇāya, tameva me saddaṃ āharathā’ti.	‘I’ve had enough of that arched harp! Just fetch me the sound.’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say:
‘ayaṃ kho, bhante, vīṇā nāma anekasambhārā mahāsambhārā.	‘Sir, this arched harp is made of many components assembled together,
Anekehi sambhārehi samāraddhā vadati, seyyathidaṃ—	which make a sound when they’re played. That is,
doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upadhāraṇe ca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca evāyaṃ, bhante, vīṇā nāma anekasambhārā mahāsambhārā.	it depends on the body, the skin, the neck, the head, the strings, the plectrum, and a person to play it properly. That’s how an arched harp is made of many components assembled together,
Anekehi sambhārehi samāraddhā vadatī’ti.	which make a sound when they’re played.’
So taṃ vīṇaṃ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṃ phāletvā sakalikaṃ sakalikaṃ kareyya.	But he’d split that harp into ten pieces or a hundred pieces, then splinter it up.
Sakalikaṃ sakalikaṃ karitvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya.	He’d burn the splinters with fire, and reduce them to ashes.
Masiṃ karitvā mahāvāte vā ophuneyya, nadiyā vā sīghasotāya pavāheyya.	Then he’d sweep away the ashes in a strong wind, or float them away down a swift stream.
So evaṃ vadeyya:	Then he’d say:
‘asatī kirāyaṃ, bho, vīṇā nāma, yathevaṃ yaṃ kiñci vīṇā nāma ettha ca panāyaṃ jano ativelaṃ pamatto palaḷito’ti.	‘It seems that there’s nothing to this thing called an arched harp or whatever’s called an arched harp! But people waste their time with it, negligent and heedless!’
Evameva kho, bhikkhave, bhikkhu rūpaṃ samanvesati yāvatā rūpassa gati, vedanaṃ samanvesati yāvatā vedanāya gati, saññaṃ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samanvesati yāvatā viññāṇassa gati.	In the same way, a monk searches for form, feeling, perception, co-doings, and consciousness anywhere they might be reborn.
Tassa rūpaṃ samanvesato yāvatā rūpassa gati, vedanaṃ samanvesato … pe …	As they search in this way,
saññaṃ …
saṅkhāre …
viññāṇaṃ samanvesato yāvatā viññāṇassa gati.
Yampissa taṃ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī”ti.	their thoughts of ‘I’ or ‘mine’ or ‘I am’ are no more.”

247. The Simile of Six Animals


247. Chappāṇakopamasutta	247. The Simile of Six Animals
“Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṃ paviseyya.	“monks, suppose a person with wounded and festering limbs was to enter a thicket of thorny reeds.
Tassa kusakaṇṭakā ceva pāde vijjheyyuṃ, sarapattāni ca gattāni vilekheyyuṃ.	The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs.
Evañhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha.	And that would cause that person to experience even more pain and distress.
Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṃ:	In the same way, some monk goes to a village or a wilderness and gets scolded:
‘ayañca so āyasmā evaṃkārī evaṃsamācāro asucigāmakaṇṭako’ti.	‘This venerable, acting like this, behaving like this, is a filthy village thorn.’
Taṃ kaṇṭakoti iti viditvā saṃvaro ca asaṃvaro ca veditabbo.	Understanding that they’re a thorn, they should understand restraint and lack of restraint.


Kathañca, bhikkhave, asaṃvaro hoti?	And how is someone unrestrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso.	Take a monk who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and their heart restricted.
Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,	When they know a thought with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with rememberfulness of the body unestablished and a limited heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.


Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya.	Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope.
Ahiṃ gahetvā daḷhāya rajjuyā bandheyya.	They’d catch a snake,
Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya.	a crocodile,
Pakkhiṃ gahetvā daḷhāya rajjuyā bandheyya.	a bird,
Kukkuraṃ gahetvā daḷhāya rajjuyā bandheyya.	a dog,
Siṅgālaṃ gahetvā daḷhāya rajjuyā bandheyya.	a jackal,
Makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya.	and a monkey,
Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṃ karitvā ossajjeyya.	tie each up with a strong rope, then tie a knot in the middle and let them loose.
Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ—	Then those six animals with diverse domains and territories would each pull towards their own domain and territory.
ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti.	The snake would pull one way, thinking ‘I’m going into an anthill!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the sky!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’
Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṃ pāṇakānaṃ balavataro assa tassa te anuvatteyyuṃ, anuvidhāyeyyuṃ vasaṃ gaccheyyuṃ.	When those six animals became exhausted and worn out, the strongest of them would get their way, and they’d all have to submit to their control.
Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṃ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti … pe …	In the same way, when a monk has not developed or cultivated rememberfulness of the body, their eye pulls towards pleasant sights, but is put off by unpleasant sights. Their ear … nose … tongue … body …
mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti.	mind pulls towards pleasant thoughts, but is put off by unpleasant thoughts.
Evaṃ kho, bhikkhave, asaṃvaro hoti.	This is how someone is unrestrained.


Kathañca, bhikkhave, saṃvaro hoti?	And how is someone restrained?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	Take a monk who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti … pe …	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.
jivhāya rasaṃ sāyitvā … pe …	They hear a sound … smell an odor … taste a flavor … feel a touch …
manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,	know a thought with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with rememberfulness of the body established and a limitless heart.
tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.	And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.


Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya.	Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope.
Ahiṃ gahetvā daḷhāya rajjuyā bandheyya.	They’d catch a snake,
Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya.	a crocodile,
Pakkhiṃ gahetvā … pe …	a bird,
kukkuraṃ gahetvā …	a dog,
siṅgālaṃ gahetvā …	a jackal,
makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya.	and a monkey,
Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya.	tie each up with a strong rope, then tether them to a strong post or pillar.
Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ—	Then those six animals with diverse domains and territories would each pull towards their own domain and territory.
ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti.	The snake would pull one way, thinking ‘I’m going into an anthill!’ The crocodile would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the sky!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’
Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṃ vā thambhaṃ vā upatiṭṭheyyuṃ, upanisīdeyyuṃ, upanipajjeyyuṃ.	When those six animals became exhausted and worn out, they’d stand or sit or lie down right by that post or pillar.
Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṃ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti … pe … jivhā nāviñchati manāpiyesu rasesu … pe …	In the same way, when a monk has developed and cultivated rememberfulness of the body, their eye doesn’t pull towards pleasant sights, and isn’t put off by unpleasant sights. Their ear … nose … tongue … body …
mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti.	mind doesn’t pull towards pleasant thoughts, and isn’t put off by unpleasant thoughts.
Evaṃ kho, bhikkhave, saṃvaro hoti.	This is how someone is restrained.


‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṃ adhivacanaṃ.	‘A strong post or pillar’ is a term for rememberfulness of the body.
Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.	‘We will develop rememberfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’
Evañhi kho, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

248. The Sheaf of Barley


248. Yavakalāpisutta	248. The Sheaf of Barley
“Seyyathāpi, bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa.	“monks, suppose a sheaf of barley was placed at a crossroads.
Atha cha purisā āgaccheyyuṃ byābhaṅgihatthā.	Then six people would come along carrying flails,
Te yavakalāpiṃ chahi byābhaṅgīhi haneyyuṃ.	and started threshing the sheaf of barley.
Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā.	So that sheaf of barley would be thoroughly threshed by those six flails.
Atha sattamo puriso āgaccheyya byābhaṅgihattho.	Then a seventh person would come along carrying a flail,
So taṃ yavakalāpiṃ sattamāya byābhaṅgiyā haneyya.	and they’d give the sheaf of barley a seventh threshing.
Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā.	So that sheaf of barley would be even more thoroughly threshed by that seventh flail.
Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṃ haññati manāpāmanāpehi rūpehi … pe …	In the same way, an uneducated ordinary person is struck in the eye by both pleasant and unpleasant sights.
jivhāya haññati manāpāmanāpehi rasehi … pe …	They’re struck in the ear … nose … tongue … body …
manasmiṃ haññati manāpāmanāpehi dhammehi.	mind by both pleasant and unpleasant thoughts.
Sace so, bhikkhave, assutavā puthujjano āyatiṃ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.	And if that uneducated ordinary person has intentions regarding rebirth into a new state of existence in the future, that foolish person is even more thoroughly struck, like that sheaf of barley threshed by the seventh person.


Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.	Once upon a time, a battle was fought between the gods and the demons.
Atha kho, bhikkhave, vepacitti asurindo asure āmantesi:	Then Vepacitti, lord of demons, addressed the demons:
‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ, yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti.	‘My good sirs, if the demons defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the castle of demons.’
Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi:	Meanwhile, Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṃ devasabhan’ti.	‘My good sirs, if the gods defeat the demons in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Sudhamma hall of the gods.’
Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu.	In that battle the gods won and the demons lost.
Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammaṃ devasabhaṃ.	So the gods of the Thirty-Three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Sudhamma hall of the gods.
Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho hoti.	And there Vepacitti remained bound by his limbs and neck
Yadā kho, bhikkhave, vepacittissa asurindassa evaṃ hoti:	until he had this thought:
‘dhammikā kho devā, adhammikā asurā, idheva dānāhaṃ devapuraṃ gacchāmī’ti.	‘It’s the gods who are principled, while the demons are unprincipled. Now I belong right here in the castle of the gods.’
Atha kaṇṭhapañcamehi bandhanehi muttaṃ attānaṃ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.	Then he found himself freed from the bonds on his limbs and neck, and entertained himself, supplied and provided with the five kinds of heavenly sensual stimulation.
Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṃ hoti:	But when he had this thought:
‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṃ asurapuraṃ gamissāmī’ti.	‘It’s the demons who are principled, while the gods are unprincipled. Now I will go over there to the castle of the demons.’
atha kaṇṭhapañcamehi bandhanehi baddhaṃ attānaṃ samanupassati, dibbehi ca pañcahi kāmaguṇehi parihāyati.	Then he found himself bound by his limbs and neck, and the five kinds of heavenly sensual stimulation disappeared.
Evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhanaṃ.	That’s how subtly Vepacitti was bound.
Tato sukhumataraṃ mārabandhanaṃ.	But the bonds of Māra are even more subtle than that.
Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato.	When you have conceit, you’re bound by Māra. Not conceiving, you’re free from the Wicked One.


‘Asmī’ti, bhikkhave, maññitametaṃ, ‘ayamahamasmī’ti maññitametaṃ, ‘bhavissan’ti maññitametaṃ, ‘na bhavissan’ti maññitametaṃ, ‘rūpī bhavissan’ti maññitametaṃ, ‘arūpī bhavissan’ti maññitametaṃ, ‘saññī bhavissan’ti maññitametaṃ, ‘asaññī bhavissan’ti maññitametaṃ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṃ.	These are all forms of conceiving: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Maññitaṃ, bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ.	Conceit is a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘amaññamānena cetasā viharissāmā’ti—	So monks, you should train yourselves like this: ‘We will live with a heart that does not conceive.’
evañhi vo, bhikkhave, sikkhitabbaṃ.


‘Asmī’ti, bhikkhave, iñjitametaṃ, ‘ayamahamasmī’ti iñjitametaṃ, ‘bhavissan’ti iñjitametaṃ, ‘na bhavissan’ti iñjitametaṃ, ‘rūpī bhavissan’ti iñjitametaṃ, ‘arūpī bhavissan’ti iñjitametaṃ, ‘saññī bhavissan’ti iñjitametaṃ, ‘asaññī bhavissan’ti iñjitametaṃ, ‘nevasaññīnāsaññī bhavissan’ti iñjitametaṃ.	These are all disturbances: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Iñjitaṃ, bhikkhave, rogo, iñjitaṃ gaṇḍo, iñjitaṃ sallaṃ.	Disturbances are a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘aniñjamānena cetasā viharissāmā’ti—	So monks, you should train yourselves like this: ‘We will live with a heart free of disturbances.’
evañhi vo, bhikkhave, sikkhitabbaṃ.


‘Asmī’ti, bhikkhave, phanditametaṃ, ‘ayamahamasmī’ti phanditametaṃ, ‘bhavissan’ti … pe … ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti phanditametaṃ.	These are all tremblings: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Phanditaṃ, bhikkhave, rogo, phanditaṃ gaṇḍo, phanditaṃ sallaṃ.	Trembling is a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘aphandamānena cetasā viharissāmā’ti—	So monks, you should train yourselves like this: ‘We will live with a heart free of tremblings.’
evañhi vo, bhikkhave, sikkhitabbaṃ.


‘Asmī’ti, bhikkhave, papañcitametaṃ, ‘ayamahamasmī’ti papañcitametaṃ, ‘bhavissan’ti … pe … ‘na bhavissan’ti … ‘rūpī bhavissan’ti … ‘arūpī bhavissan’ti … ‘saññī bhavissan’ti … ‘asaññī bhavissan’ti … ‘nevasaññīnāsaññī bhavissan’ti papañcitametaṃ.	These are all proliferations: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Papañcitaṃ, bhikkhave, rogo, papañcitaṃ gaṇḍo, papañcitaṃ sallaṃ.	Proliferation is a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘nippapañcena cetasā viharissāmā’ti—	So monks, you should train yourselves like this: ‘We will live with a heart free of proliferation.’
evañhi vo, bhikkhave, sikkhitabbaṃ.


‘Asmī’ti, bhikkhave, mānagatametaṃ, ‘ayamahamasmī’ti mānagatametaṃ, ‘bhavissan’ti mānagatametaṃ, ‘na bhavissan’ti mānagatametaṃ, ‘rūpī bhavissan’ti mānagatametaṃ, ‘arūpī bhavissan’ti mānagatametaṃ, ‘saññī bhavissan’ti mānagatametaṃ, ‘asaññī bhavissan’ti mānagatametaṃ, ‘nevasaññīnāsaññī bhavissan’ti mānagatametaṃ.	These are all conceits: ‘I am’, ‘I am this’, ‘I will be’, ‘I will not be’, ‘I will have form’, ‘I will be formless’, ‘I will be percipient’, ‘I will be non-percipient’, ‘I will be neither percipient nor non-percipient.’
Mānagataṃ, bhikkhave, rogo, mānagataṃ gaṇḍo, mānagataṃ sallaṃ.	Conceit is a disease, a boil, a dart.
Tasmātiha, bhikkhave, ‘nihatamānena cetasā viharissāmā’ti—	So monks, you should train yourselves like this: ‘We will live with a heart that has struck down conceit.’”
evañhi vo, bhikkhave, sikkhitabban”ti.









Saḷāyatanasaṃyuttaṃ samattaṃ.	The Linked Discourses on the six sense fields are complete.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 35 vagga 18 & 19

SN 35 vagga 18 & 19

SN 35 18. The Ocean 18. Samuddavagga

228. The Ocean (1st)

229. The Ocean (2nd)

230. The Simile of the Fisherman

231. The Simile of the Latex-Producing Tree

232. With Koṭṭhita

233. With Kāmabhū

234. With Udāyī

235. The Explanation on Burning

236. The Simile of Hands and Feet (1st)

237. The Simile of Hands and Feet (2nd)

SN 3519. The Simile of the Vipers 19. Āsīvisavagga

238. The Simile of the Vipers

239. The Simile of the Chariot

240. The Simile of the Tortoise

241. The Simile of the Tree Trunk (1st)

242. The Simile of the Tree Trunk (2nd)

243. The Explanation on the Corrupt

244. Entailing Suffering

245. The Simile of the Parrot Tree

246. The Simile of the Harp

247. The Simile of Six Animals

248. The Sheaf of Barley

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