--- title: "Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 21 of 44 url: https://scriptura.si/works/pali-samyutta-nikaya-4/21/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga, section 21. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-4/21/" --- # Linked Discourses IV: The Six Senses · Saṁyutta Nikāya · Saḷāyatanavagga *The Buddha, tr. Bhikkhu Sujato* The six senses and their objects, the Fire Sermon, feelings, and the unconditioned. > Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). > English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included. > Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines. ## 21. The Simile of the Vipers · SN 35.238–35.243 Source: https://scriptura.si/works/pali-samyutta-nikaya-4/21/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-4/21/#p-N [¶0] SN 35.238 · The Simile of the Vipers > Pali: SN 35.238 · Āsīvisopamasutta [¶1] “Mendicants, suppose there were four venomous vipers of awesome might. 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. > Pali: “Seyyathāpi, bhikkhave, cattāro āsīvisā uggatejā ghoravisā. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. [¶2] They’d say to him, ‘My man, here are four venomous vipers of awesome might. They must be periodically picked up, washed, fed, and put to sleep. But when one or other of these four venomous vipers gets angry with you, you’ll meet with death or deadly pain. So then, my man, do what has to be done.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṁ vuṭṭhāpetabbā, kālena kālaṁ nhāpetabbā, kālena kālaṁ bhojetabbā, kālena kālaṁ saṁvesetabbā. Yadā ca kho te, ambho purisa, imesaṁ catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ aññataro vā aññataro vā kuppissati, tato tvaṁ, ambho purisa, maraṇaṁ vā nigacchasi, maraṇamattaṁ vā dukkhaṁ. Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. [¶3] Then that man, terrified of those four venomous vipers, would flee this way or that. > Pali: Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ yena vā tena vā palāyetha. [¶4] They’d say to him, ‘My man, there are five deadly enemies chasing you, thinking: “When we catch sight of him, we’ll murder him right there!” So then, my man, do what has to be done.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṁ passissāma tattheva jīvitā voropessāmāti. Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. [¶5] Then that man, terrified of those four venomous vipers and those five deadly enemies, would flee this way or that. > Pali: Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ, bhīto pañcannaṁ vadhakānaṁ paccatthikānaṁ yena vā tena vā palāyetha. [¶6] They’d say to him, ‘My man, 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!” So then, my man, do what has to be done.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘ayaṁ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṁ passissāmi tattheva siro pātessāmīti. Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. [¶7] Then that man, terrified of those four venomous vipers and those five deadly enemies and the hidden killer, would flee this way or that. > Pali: Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ, bhīto pañcannaṁ vadhakānaṁ paccatthikānaṁ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha. [¶8] He’d see an empty village. But whatever house he enters is vacant, deserted, and empty. And whatever vessel he touches is vacant, hollow, and empty. > Pali: So passeyya suññaṁ gāmaṁ. Yaññadeva gharaṁ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya. Yaññadeva bhājanaṁ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya. [¶9] They’d say to him, ‘My man, there are bandits who raid villages, and they’re striking now. So then, my man, do what has to be done.’ > Pali: Tamenaṁ evaṁ vadeyyuṁ: ‘idāni, ambho purisa, imaṁ suññaṁ gāmaṁ corā gāmaghātakā pavisanti. Yaṁ te, ambho purisa, karaṇīyaṁ taṁ karohī’ti. [¶10] Then that man, terrified of those four venomous vipers and those five deadly enemies and the hidden killer and the bandits, would flee this way or that. > Pali: Atha kho so, bhikkhave, puriso bhīto catunnaṁ āsīvisānaṁ uggatejānaṁ ghoravisānaṁ, bhīto pañcannaṁ vadhakānaṁ paccatthikānaṁ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṁ gāmaghātakānaṁ yena vā tena vā palāyetha. [¶11] He’d see a large deluge, whose near shore is dubious and perilous, while the far shore is a sanctuary free of peril. But there’s no ferryboat or bridge for crossing over. > Pali: So passeyya mahantaṁ udakaṇṇavaṁ orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ. Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. [¶12] Then that man would think, ‘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.’ > Pali: Atha kho, bhikkhave, tassa purisassa evamassa: ‘ayaṁ kho mahāudakaṇṇavo orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ, natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ gaccheyyan’ti. [¶13] And so that man did exactly that. Having crossed over and gone to the far shore, the brahmin stands on solid ground. > Pali: Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ gaccheyya, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo. [¶14] I’ve made up this simile to make a point. And this is the point. > Pali: Upamā kho myāyaṁ, bhikkhave, katā atthassa viññāpanāya. Ayañcettha attho— [¶15] ‘Four venomous vipers of awesome might’ is a term for the four principal states: the elements of earth, water, fire, and air. > Pali: cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. [¶16] ‘Five deadly enemies’ is a term for the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness. > Pali: Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ— rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. [¶17] ‘The sixth hidden killer with a drawn sword’ is a term for relishing and greed. > Pali: Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. [¶18] ‘Empty village’ is a term for the six interior sense fields. If an astute, competent, intelligent person investigates that in relation to the eye, it appears vacant, hollow, and empty. If an astute, competent, intelligent person investigates that in relation to the ear … nose … tongue … body … mind, it appears vacant, hollow, and empty. > Pali: Suñño gāmoti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. Cakkhuto cepi naṁ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati …pe… jivhāto cepi naṁ, bhikkhave …pe… manato cepi naṁ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati. [¶19] ‘Bandits who raid villages’ is a term for the six exterior sense fields. The eye is struck by both agreeable and disagreeable sights. The ear … nose … tongue … body … mind is struck by both agreeable and disagreeable ideas. > Pali: Corā gāmaghātakāti kho, bhikkhave, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; sotaṁ, bhikkhave …pe… ghānaṁ, bhikkhave …pe… jivhā, bhikkhave, haññati manāpāmanāpesu rasesu; kāyo, bhikkhave …pe… mano, bhikkhave, haññati manāpāmanāpesu dhammesu. [¶20] ‘Large deluge’ is a term for the four floods: the floods of sensual pleasures, desire to be reborn, views, and ignorance. > Pali: Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṁ oghānaṁ adhivacanaṁ— kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa. [¶21] ‘The near shore that’s dubious and perilous’ is a term for substantial reality. > Pali: Orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṁ adhivacanaṁ. [¶22] ‘The far shore, a sanctuary free of peril’ is a term for extinguishment. > Pali: Pārimaṁ tīraṁ khemaṁ appaṭibhayanti kho, bhikkhave, nibbānassetaṁ adhivacanaṁ. [¶23] ‘The raft’ is a term for the noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. > Pali: Kullanti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi. [¶24] ‘Paddling with hands and feet’ is a term for rousing energy. > Pali: Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ. [¶25] ‘Crossed over, gone to the far shore, the brahmin stands on solid ground’ is a term for a perfected one.” > Pali: Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṁ adhivacanan”ti. [¶26] > Pali: Paṭhamaṁ. [¶27] SN 35.239 · The Simile of the Chariot > Pali: SN 35.239 · Rathopamasutta [¶28] “Mendicants, when a mendicant has three qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements. What three? > Pali: “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya. Katamehi tīhi? [¶29] They guard the sense doors, eat in moderation, and are committed to wakefulness. > Pali: Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṁ anuyutto. [¶30] And how does a mendicant guard the sense doors? > Pali: Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? [¶31] When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. > Pali: Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti, nānubyañjanaggāhī; yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ. Tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. [¶32] When they hear a sound with their ears … > Pali: Sotena saddaṁ sutvā … [¶33] When they smell an odor with their nose … > Pali: ghānena gandhaṁ ghāyitvā … [¶34] When they taste a flavor with their tongue … > Pali: jivhāya rasaṁ sāyitvā … [¶35] When they feel a touch with their body … > Pali: kāyena phoṭṭhabbaṁ phusitvā … [¶36] When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. > Pali: manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. [¶37] Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft 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. > Pali: Seyyathāpi, bhikkhave, subhūmiyaṁ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. [¶38] In the same way, a mendicant trains to protect, control, tame, and pacify these six senses. > Pali: Evameva kho, bhikkhave, bhikkhu imesaṁ channaṁ indriyānaṁ ārakkhāya sikkhati, saṁyamāya sikkhati, damāya sikkhati, upasamāya sikkhati. [¶39] That’s how a mendicant guards the sense doors. > Pali: Evaṁ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti. [¶40] And how does a mendicant eat in moderation? > Pali: Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? [¶41] It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ > Pali: Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. [¶42] 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. > Pali: Seyyathāpi, bhikkhave, puriso vaṇaṁ ālimpeyya yāvadeva rohanatthāya, seyyathā vā pana akkhaṁ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya; [¶43] In the same way, a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ > Pali: evaṁ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. [¶44] That’s how a mendicant eats in moderation. > Pali: Evaṁ kho, bhikkhave, bhikkhu bhojane mattaññū hoti. [¶45] And how is a mendicant committed to wakefulness? > Pali: Kathañca, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti? [¶46] It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. > Pali: Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. [¶47] This is how a mendicant is committed to wakefulness. > Pali: Evaṁ kho, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti. [¶48] When a mendicant possesses these three qualities they’re full of joy and happiness in this very life, and they have laid the groundwork for ending the defilements.” > Pali: Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. [¶49] > Pali: Dutiyaṁ. [¶50] SN 35.240 · The Simile of the Tortoise > Pali: SN 35.240 · Kummopamasutta [¶51] “Once upon a time, mendicants, a tortoise was grazing along the bank of a river in the afternoon. At the same time, a jackal was also hunting along the river bank. The tortoise saw the jackal off in the distance hunting, so it drew its limbs and neck inside its shell, and kept passive and silent. > Pali: “Bhūtapubbaṁ, bhikkhave, kummo kacchapo sāyanhasamayaṁ anunadītīre gocarapasuto ahosi. Siṅgālopi kho, bhikkhave, sāyanhasamayaṁ anunadītīre gocarapasuto ahosi. Addasā kho, bhikkhave, kummo kacchapo siṅgālaṁ dūratova gocarapasutaṁ. Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati. [¶52] But the jackal also saw the tortoise off in the distance grazing. So it went up to the tortoise and waited nearby, thinking, ‘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!’ > Pali: Siṅgālopi kho, bhikkhave, addasa kummaṁ kacchapaṁ dūratova gocarapasutaṁ. Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṁ kacchapaṁ paccupaṭṭhito ahosi: ‘yadāyaṁ kummo kacchapo soṇḍipañcamānaṁ aṅgānaṁ aññataraṁ vā aññataraṁ vā aṅgaṁ abhininnāmessati, tattheva naṁ gahetvā uddālitvā khādissāmī’ti. [¶53] 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. > Pali: Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṁ aṅgānaṁ aññataraṁ vā aññataraṁ vā aṅgaṁ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṁ alabhamāno. [¶54] In the same way, Māra the Wicked is always waiting nearby, thinking: ‘Hopefully I can find a vulnerability in the eye, ear, nose, tongue, body, or mind.’ That’s why you should live with sense doors guarded. > Pali: Evameva kho, bhikkhave, tumhepi māro pāpimā satataṁ samitaṁ paccupaṭṭhito: ‘appeva nāmāhaṁ imesaṁ cakkhuto vā otāraṁ labheyyaṁ …pe… jivhāto vā otāraṁ labheyyaṁ …pe… manato vā otāraṁ labheyyan’ti. Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha. [¶55] When you see a sight with your eyes, don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of sight, and achieving its restraint. > Pali: Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha, rakkhatha cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjatha. [¶56] When you hear a sound with your ears … > Pali: Sotena saddaṁ sutvā … [¶57] When you smell an odor with your nose … > Pali: ghānena gandhaṁ ghāyitvā … [¶58] When you taste a flavor with your tongue … > Pali: jivhāya rasaṁ sāyitvā … [¶59] When you feel a touch with your body … > Pali: kāyena phoṭṭhabbaṁ phusitvā … [¶60] When you know an idea with your mind, don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, practice restraint, protecting the faculty of mind, and achieving its restraint. > Pali: manasā dhammaṁ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjatha, rakkhatha manindriyaṁ, manindriye saṁvaraṁ āpajjatha. [¶61] When you live with your sense doors guarded, Māra will leave you disappointed, since he can’t find a vulnerability, just like the jackal left the tortoise. > Pali: Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṁ alabhamāno— kummamhāva siṅgāloti. [¶62] A mendicant should collect their thoughts as a tortoise draws its limbs into its shell. Independent, not disturbing others, quenched: they wouldn’t blame anyone.” > Pali: Kummova aṅgāni sake kapāle, Samodahaṁ bhikkhu manovitakke; Anissito aññamaheṭhayāno, Parinibbuto nūpavadeyya kañcī”ti. [¶63] > Pali: Tatiyaṁ. [¶64] SN 35.241 · The Simile of the Tree Trunk (1st) > Pali: SN 35.241 · Paṭhamadārukkhandhopamasutta [¶65] At one time the Buddha was staying near Kosambī on the bank of the Ganges River. > Pali: Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati gaṅgāya nadiyā tīre. [¶66] Seeing a large tree trunk being carried along by the current, he addressed the mendicants, “Mendicants, do you see that large tree trunk being carried along by the current of the Ganges River?” > Pali: Addasā kho bhagavā mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānaṁ. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, amuṁ mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānan”ti? [¶67] “Yes, sir.” > Pali: “Evaṁ, bhante”. [¶68] “Mendicants, assume that that tree trunk doesn’t drift toward 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. In that case, that tree trunk will slant, slope, and incline toward the ocean. Why is that? Because the current of the Ganges River slants, slopes, and inclines toward the ocean. > Pali: “Sace so, bhikkhave, dārukkhandho na orimaṁ tīraṁ upagacchati, na pārimaṁ tīraṁ upagacchati, na majjhe saṁsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. Taṁ kissa hetu? Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro. [¶69] In the same way, assume that you don’t drift toward 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. In that case, you will slant, slope, and incline toward extinguishment. Why is that? Because right view slants, slopes, and inclines toward extinguishment.” > Pali: Evameva kho, bhikkhave, sace tumhepi na orimaṁ tīraṁ upagacchatha, na pārimaṁ tīraṁ upagacchatha; na majjhe saṁsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; evaṁ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. Taṁ kissa hetu? Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti. [¶70] When he said this, one of the mendicants said to the Buddha: > Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: [¶71] “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?” > Pali: “kiṁ nu kho, bhante, orimaṁ tīraṁ, kiṁ pārimaṁ tīraṁ, ko majjhe saṁsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti? [¶72] “‘The near shore’, mendicant, is a term for the six interior sense fields. > Pali: “‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. [¶73] ‘The far shore’ is a term for the six exterior sense fields. > Pali: ‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. [¶74] ‘Sinking in the middle’ is a term for greed and relishing. > Pali: ‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. [¶75] ‘Stranded on high ground’ is a term for the conceit ‘I am’. > Pali: ‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṁ adhivacanaṁ. [¶76] And what’s getting taken by humans? 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 themselves involved in their business. That’s called getting taken by humans. > Pali: Katamo ca, bhikkhu, manussaggāho? Idha, bhikkhu, gihīhi saṁsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. Ayaṁ vuccati, bhikkhu, manussaggāho. [¶77] And what’s getting taken by non-humans? It’s when someone leads the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’ That’s called getting taken by non-humans. ‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation. > Pali: Katamo ca, bhikkhu, amanussaggāho? Idha, bhikkhu, ekacco aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Ayaṁ vuccati, bhikkhu, amanussaggāho. ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. [¶78] And what’s rotting away? 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, festering, and depraved. This is called ‘rotting away’.” > Pali: Katamo ca, bhikkhu, antopūtibhāvo? Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Ayaṁ vuccati, bhikkhu, ‘antopūtibhāvo’”ti. [¶79] Now at that time Nanda the cowherd was sitting not far from the Buddha. Then he said to the Buddha: > Pali: Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. Atha kho nando gopālako bhagavantaṁ etadavoca: [¶80] “I won’t drift toward 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. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” > Pali: “ahaṁ kho, bhante, na orimaṁ tīraṁ upagacchāmi, na pārimaṁ tīraṁ upagacchāmi, na majjhe saṁsīdissāmi, na thale ussīdissāmi, na maṁ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. [¶81] “Well then, Nanda, return the cows to their owners.” > Pali: “Tena hi tvaṁ, nanda, sāmikānaṁ gāvo niyyātehī”ti. [¶82] “Sir, the cows will go back by themselves, since they love their calves.” > Pali: “Gamissanti, bhante, gāvo vacchagiddhiniyo”ti. [¶83] “Still, Nanda, you should return them to their owners.” > Pali: “Niyyāteheva tvaṁ, nanda, sāmikānaṁ gāvo”ti. [¶84] Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him, “Sir, I have delivered the cows to their owners. May I receive the going forth, the ordination in the Buddha’s presence?” > Pali: Atha kho nando gopālako sāmikānaṁ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “niyyātitā, bhante, sāmikānaṁ gāvo. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. [¶85] And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Nanda became one of the perfected. > Pali: Alattha kho nando gopālako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho …pe… aññataro ca panāyasmā nando arahataṁ ahosīti. [¶86] > Pali: Catutthaṁ. [¶87] SN 35.242 · The Simile of the Tree Trunk (2nd) > Pali: SN 35.242 · Dutiyadārukkhandhopamasutta [¶88] At one time the Buddha was staying near Kimibilā on the bank of the Ganges River. Seeing a large tree trunk being carried along by the current, he addressed the mendicants: “Mendicants, do you see that large tree trunk being carried along by the current of the Ganges River?” > Pali: Ekaṁ samayaṁ bhagavā kimilāyaṁ viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānaṁ. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, amuṁ mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānan”ti? [¶89] “Yes, sir,” they replied. … When this was said, Venerable Kimbila said to the Buddha: > Pali: “Evaṁ, bhante” …pe… evaṁ vutte, āyasmā kimilo bhagavantaṁ etadavoca: [¶90] “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?” … > Pali: “kiṁ nu kho, bhante, orimaṁ tīraṁ …pe… [¶91] “And what, Kimbila, is rotting away? It’s when a mendicant has committed the kind of corrupt offense for which no rehabilitation is possible. This is called ‘rotting away’.” > Pali: “katamo ca, kimila, antopūtibhāvo. Idha, kimila, bhikkhu aññataraṁ saṅkiliṭṭhaṁ āpattiṁ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṁ paññāyati. Ayaṁ vuccati, kimila, antopūtibhāvo”ti. [¶92] > Pali: Pañcamaṁ. [¶93] SN 35.243 · The Explanation on the Festering > Pali: SN 35.243 · Avassutapariyāyasutta [¶94] At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. 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 human at all. > Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. [¶95] Then the Sakyans of Kapilavatthu went up to the Buddha, bowed, sat down to one side, and said to him, “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 human at all. May the Buddha be the first to use it, and only then will the Sakyans of Kapilavatthu use it. That would be for the lasting welfare and happiness of the Sakyans of Kapilavatthu.” The Buddha consented with silence. > Pali: Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kāpilavatthavā sakyā bhagavantaṁ etadavocuṁ: “idha, bhante, kāpilavatthavānaṁ sakyānaṁ navaṁ santhāgāraṁ acirakāritaṁ anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṁ, bhante, bhagavā paṭhamaṁ paribhuñjatu. Bhagavatā paṭhamaṁ paribhuttaṁ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṁ sakyānaṁ dīgharattaṁ hitāya sukhāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. [¶96] Knowing that the Buddha had consented, the Sakyans rose from their seats, 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 an oil lamp. Then they went back to the Buddha and told him of their preparations, saying, “Please, sir, come at your convenience.” > Pali: Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena navaṁ santhāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ santhāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: “sabbasantharisanthataṁ, bhante, santhāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. [¶97] Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet, he entered the town hall and sat against the central column facing east. The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. 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. The Buddha spent much of the night educating, encouraging, firing up, and inspiring the Sakyans with a Dhamma talk. Then he sent them off, saying, “The night is getting late, Gotamas. Please go at your convenience.” > Pali: Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena navaṁ santhāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, gotamā, ratti. Yassadāni kālaṁ maññathā”ti. [¶98] “Yes, sir,” replied the Sakyans. They got up from their seat, bowed and respectfully circled the Buddha, keeping him on their right, before leaving. > Pali: “Evaṁ, bhante”ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. [¶99] Then, not long after the Sakyans had left, the Buddha addressed Venerable Mahāmoggallāna, “Moggallāna, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.” > Pali: Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṁ mahāmoggallānaṁ āmantesi: “vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. Paṭibhātu taṁ, moggallāna, bhikkhūnaṁ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṁ āyamissāmī”ti. [¶100] “Yes, sir,” Mahāmoggallāna replied. 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—mindful and aware, and focused on the time of getting up. > Pali: “Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sīhaseyyaṁ kappesi, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. [¶101] There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!” > Pali: Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi: “āvuso bhikkhave”ti. [¶102] “Reverend,” they replied. Venerable Mahāmoggallāna said this: > Pali: “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca: [¶103] “I will teach you the explanation of the festering and the not festering. Listen and apply your mind well, I will speak.” > Pali: “avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. [¶104] “Yes, reverend,” they replied. Venerable Mahāmoggallāna said this: > Pali: “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṁ. Āyasmā mahāmoggallāno etadavoca: [¶105] “And how is someone festering? > Pali: “Kathaṁ, āvuso, avassuto hoti? [¶106] Take a mendicant 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 mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassatī viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… [¶107] They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with their mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassatī ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶108] This is called a mendicant who is festering when it comes to sights known by the eye, sounds … smells … tastes … touches … ideas known by the mind. > Pali: Ayaṁ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu …pe… avassuto jivhāviññeyyesu rasesu …pe… avassuto manoviññeyyesu dhammesu. [¶109] When a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets an opportunity. If Māra comes at them through the ear … nose … tongue … body … mind he finds a vulnerability and gets an opportunity. > Pali: Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… jivhāto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. [¶110] Suppose there was a house made of reeds or straw that was dried up, withered, and decrepit. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire would find a vulnerability, it would get an opportunity. > Pali: Seyyathāpi, āvuso, naḷāgāraṁ vā tiṇāgāraṁ vā sukkhaṁ kolāpaṁ terovassikaṁ. Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ, labhetha aggi ārammaṇaṁ; pacchimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya …pe… uttarāya cepi naṁ disāya …pe… dakkhiṇāya cepi naṁ disāya …pe… heṭṭhimato cepi naṁ …pe… uparimato cepi naṁ … yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṁ labhetha aggi ārammaṇaṁ. [¶111] In the same way, when a mendicant lives like this, if Māra comes at them through the eye he finds a vulnerability and gets an opportunity. If Māra comes at them through the ear … nose … tongue … body … mind he finds a vulnerability and gets an opportunity. > Pali: Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ …pe… jivhāto cepi naṁ māro upasaṅkamati …pe… manato cepi naṁ māro upasaṅkamati, labhateva māro otāraṁ, labhati māro ārammaṇaṁ. [¶112] When a mendicant lives like this, they’re mastered by sights, sounds, smells, tastes, touches, and ideas, they don’t master these things. > Pali: Evaṁvihāriñcāvuso, bhikkhuṁ rūpā adhibhaṁsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṁ adhibhaṁsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṁ adhibhaṁsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṁ adhibhaṁsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṁ adhibhaṁsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṁ adhibhaṁsu, na bhikkhu dhamme adhibhosi. [¶113] This is called a mendicant who has been mastered by sights, sounds, smells, tastes, touches, and ideas. They’re mastered, not a master. Bad, unskillful qualities have mastered them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death. > Pali: Ayaṁ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. [¶114] That’s how someone is festering. > Pali: Evaṁ kho, āvuso, avassuto hoti. [¶115] And how is someone not festering? > Pali: Kathañcāvuso, anavassuto hoti? [¶116] Take a mendicant 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 mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… [¶117] They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea 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 mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. > Pali: jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. [¶118] This is called a mendicant who is not festering when it comes to sights known by the eye, sounds … smells … tastes … touches … ideas known by the mind. > Pali: Ayaṁ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu …pe… anavassuto manoviññeyyesu dhammesu. [¶119] When a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get an opportunity. If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get an opportunity. > Pali: Evaṁvihāriñcāvuso, bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… jivhāto cepi naṁ māro upasaṅkamati …pe… manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. [¶120] Suppose there was a bungalow or hall made of thick clay with its plaster still wet. If a person came to it with a burning grass torch from the east, west, north, south, below, above, or from anywhere, the fire wouldn’t find a vulnerability, it would get no opportunity. > Pali: Seyyathāpi, āvuso, kūṭāgāraṁ vā sālā vā bahalamattikā addāvalepanā. Puratthimāya cepi naṁ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ …pe… pacchimāya cepi naṁ … uttarāya cepi naṁ … dakkhiṇāya cepi naṁ … heṭṭhimato cepi naṁ … uparimato cepi naṁ … yato kutoci cepi naṁ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṁ, na labhetha aggi ārammaṇaṁ. [¶121] In the same way, when a mendicant lives like this, if Māra comes at them through the eye he doesn’t find a vulnerability or get an opportunity. If Māra comes at them through the ear … nose … tongue … body … mind he doesn’t find a vulnerability or get an opportunity. > Pali: Evameva kho, āvuso, evaṁvihāriṁ bhikkhuṁ cakkhuto cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ …pe… manato cepi naṁ māro upasaṅkamati, neva labhati māro otāraṁ, na labhati māro ārammaṇaṁ. [¶122] When a mendicant lives like this, they master sights, sounds, smells, tastes, touches, and ideas, they’re not mastered by these things. > Pali: Evaṁvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṁ adhibhaṁsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṁ adhibhaṁsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṁ adhibhaṁsu; rase bhikkhu adhibhosi, na rasā bhikkhuṁ adhibhaṁsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṁ adhibhaṁsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṁ adhibhaṁsu. [¶123] This is called a mendicant who has mastered sights, sounds, smells, tastes, touches, and ideas. They’re a master, not mastered. Bad, unskillful qualities have been mastered by them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death. > Pali: Ayaṁ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṅkilesike ponobhavike sadare dukkhavipāke āyatiṁ jātijarāmaraṇiye. [¶124] That’s how someone is not festering.” > Pali: Evaṁ kho, āvuso, anavassuto hotī”ti. [¶125] Then the Buddha got up and said to Venerable Mahāmoggallāna: > Pali: Atha kho bhagavā uṭṭhahitvā āyasmantaṁ mahāmoggallānaṁ āmantesi: [¶126] “Good, good, Moggallāna! It’s good that you’ve taught this explanation of the festering and the not festering.” > Pali: “sādhu sādhu, moggallāna. Sādhu kho tvaṁ, moggallāna, bhikkhūnaṁ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti. [¶127] That is what Venerable Mahāmoggallāna said, and the Teacher concurred. Satisfied, the mendicants approved what Mahāmoggallāna said. > Pali: Idamavoca āyasmā mahāmoggallāno. Samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṁ abhinandunti. [¶128] > Pali: Chaṭṭhaṁ.