“Then the man would collect grass, twigs, branches, and foliage, and bind them together into a raft, so that by means of that raft, making an effort with his hands and feet, he would get safely across to the far shore. Crossed over, gone beyond, the brahmin stands on high ground.178
“I have made up this simile, bhikkhus, in order to convey a meaning. This is the meaning here: ‘The four vipers of fierce heat and deadly venom’: this is a designation for the four great elements—the earth element, the water element, the heat element, the air element.179
“‘The five murderous enemies’: this is a designation for the five aggregates subject to clinging; that is, the material form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging.180
“‘The sixth murderer, the intimate companion with drawn sword’: this is a designation for delight and lust.181
“‘The empty village’: this is a designation for the six internal sense bases. If, bhikkhus, a wise, competent, intelligent person examines them by way of the eye, they appear to be void, hollow, [175] empty. If he examines them by way of the ear... by way of the mind, they appear to be void, hollow, empty.
“‘Village-attacking dacoits’: this is a designation for the six external sense bases. The eye, bhikkhus, is attacked by agreeable and disagreeable forms. The ear ... The nose ... The tongue ... The body ... The mind is attacked by agreeable and disagreeable mental phenomena.
“‘The great expanse of water’: this is a designation for the four floods: the flood of sensuality, the flood of existence, the flood of views, and the flood of ignorance.
“‘The near shore, which is dangerous and fearful’: this is a designation for identity.182
“‘The further shore, which is safe and free from danger’: this is a designation for Nibbāna.
“‘The raft’: this is a designation for the Noble Eightfold Path; that is, right view ... right concentration.
“‘Making effort with hands and feet’: this is a designation for the arousing of energy.
“‘Crossed over, gone beyond, the brahmin stands on high ground’: this is a designation for the arahant.”
239 (2) The Simile of the Chariot
“Bhikkhus, by possessing three qualities, a bhikkhu lives full of happiness and joy in this very life, and he has laid a foundation 183 for the destruction of the taints. What are the three? He is one who guards the doors of the sense faculties, who is moderate in eating, and who is devoted to wakefulness. [176]
“And how, bhikkhus, is a bhikkhu one who guards the doors of the sense faculties? Here, having seen a form with the eye, a bhikkhu does not grasp its signs and features. Since, if he left the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear … Having smelt an odour with the nose … Having tasted a taste with the tongue ... Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its signs and its features. Since, if he left the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practises the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty.
“Suppose, bhikkhus, a chariot harnessed to thoroughbreds was standing ready on even ground at a crossroads, with a goad on hand. Then a skilful trainer, a charioteer of horses to be tamed, would mount it and, taking the reins in his left hand and the goad in his right, would drive away and return by any route he wants, whenever he wants. So too, a bhikkhu trains in protecting these six sense faculties, trains in controlling them, trains in taming them, trains in pacifying them. It is in this way, bhikkhus, that a bhikkhu guards the doors of the sense faculties.
“And how, bhikkhus, is a bhikkhu moderate in eating? Here, reflecting wisely, a bhikkhu takes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for ending discomfort, and for assisting the holy life, considering: ‘Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and live in comfort. ’ [177] Just as a person anoints a wound only for the purpose of enabling it to heal, or just as one greases an axle only for the sake of transporting a load, so a bhikkhu, reflecting wisely, takes food … for assisting the holy life. It is in this way, bhikkhus, that a bhikkhu is moderate in eating.
“And how, bhikkhus, is a bhikkhu devoted to wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive states. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. In the middle watch of the night he lies down on the right side in the lion’s posture with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive states. It is in this way, bhikkhus, that a bhikkhu is devoted to wakefulness.
“Bhikkhus, it is by possessing these three qualities that a bhikkhu lives full of happiness and joy in this very life, and he has laid the foundation for the destruction of the taints.”
2240 (3) The Simile of the Tortoise
“Bhikkhus, in the past a tortoise184 was searching for food along the bank of a river one evening. On that same evening a jackal was also searching for food along the bank of that same river. When the tortoise saw the jackal in the distance searching for food, [178] it drew its limbs and neck inside its shell and passed the time keeping still and silent.185
“The jackal had also seen the tortoise in the distance searching for food, so he approached and waited close by, thinking, ‘When this tortoise extends one or another of its limbs or its neck, I will grab it right on the spot, pull it out, and eat it.’ But because the tortoise did not extend any of its limbs or its neck, the jackal, failing to gain access to it, lost interest in it and departed.
“So too, bhikkhus, Māra the Evil One is constantly and continually waiting close by you, thinking, ‘Perhaps I will gain access to him through the eye or through the ear … or through the mind.’ Therefore, bhikkhus, dwell guarding the doors of the sense faculties. Having seen a form with the eye, do not grasp its signs and features. Since, if you leave the eye faculty unguarded, evil unwholesome states of covetousness and displeasure might invade you, practise the way of its restraint, guard the eye faculty, undertake the restraint of the eye faculty. Having heard a sound with the ear … Having smelt an odour with the nose … Having savoured a taste with the tongue … Having felt a tactile object with the body … Having cognized a mental phenomenon with the mind, do not grasp its signs and features. Since, if you leave the mind faculty unguarded, evil unwholesome states of covetousness and displeasure might invade you, practise the way of its restraint, guard the mind faculty, undertake the restraint of the mind faculty.
“When, bhikkhus, you dwell guarding the doors of the sense faculties, Māra the Evil One, failing to gain access to you, will lose interest in you and depart, just as the jackal departed from the tortoise.” [179]
Drawing in the mind’s thoughts
As a tortoise draws its limbs into its shell,
Independent, not harassing others, fully quenched,
A bhikkhu would not blame anyone.186
241 (4) The Simile of the Great Log (1)
On one occasion the Blessed One was dwelling at Kosambı̄ on the bank of the river Ganges. The Blessed One saw a great log being carried along by the current of the river Ganges, and he addressed the bhikkhus thus: “Do you see, bhikkhus, that great log being carried along by the current of the river Ganges?”
&n
bsp; “Yes, venerable sir.”
“If, bhikkhus, that log does not veer towards the near shore, does not veer towards the far shore, does not sink in mid-stream, does not get cast up on high ground, does not get caught by human beings, does not get caught by nonhuman beings, does not get caught in a whirlpool, and does not become inwardly rotten, it will slant, slope, and incline towards the ocean. For what reason? Because the current of the river Ganges slants, slopes, and inclines towards the ocean.
“So too, bhikkhus, if you do not veer towards the near shore, do not veer towards the far shore, do not sink in mid-stream, do not get cast up on high ground, do not get caught by human beings, do not get caught by nonhuman beings, do not get caught in a whirlpool, and do not become inwardly rotten, [180] you will slant, slope, and incline towards Nibbāna. For what reason? Because right view slants, slopes, and inclines towards Nibbāna.”
When this was said, a certain bhikkhu asked the Blessed One: “What, venerable sir, is the near shore? What is the far shore? What is sinking in mid-stream? What is getting cast up on high ground? What is getting caught by human beings, what is getting caught by nonhuman beings, what is getting caught in a whirlpool? What is inward rottenness?”
“‘The near shore,’ bhikkhu: this is a designation for the six internal sense bases. ‘The far shore’: this is a designation for the six external sense bases. ‘Sinking in mid-stream’: this is a designation for delight and lust. ‘Getting cast up on high ground’: this is a designation for the conceit ‘I am.’
“And what, bhikkhu, is getting caught by human beings? Here, someone lives in association with laypeople; he rejoices with them and sorrows with them, he is happy when they are happy and sad when they are sad, and he involves himself in their affairs and duties.187 This is called getting caught by human beings.
“And what, bhikkhu, is getting caught by nonhuman beings? Here, someone lives the holy life with the aspiration [to be reborn] into a certain order of devas, thinking: ‘By this virtue or vow or austerity or holy life I will become a deva or one among the devas.’ This is called getting caught by nonhuman beings.
“‘Getting caught in a whirlpool’: this, bhikkhu, is a designation for the five cords of sensual pleasure.
“And what, bhikkhu, is inward rottenness? Here someone is immoral, one of evil character, of impure and suspect behaviour, secretive in his acts, no ascetic though claiming to be one, [181] not a celibate though claiming to be one, inwardly rotten, corrupt, depraved.188 This is called inward rottenness.”
Now on that occasion the cowherd Nanda was standing near the Blessed One. He then said to the Blessed One: “Venerable sir, I will not veer189 towards the near shore, I will not veer towards the far shore, I will not sink in mid-stream, I will not get cast up on high ground, I will not get caught by human beings, I will not get caught by nonhuman beings, I will not get caught in a whirlpool, I will not become inwardly rotten. May I receive the going forth under the Blessed One, may I receive the higher ordination?”
“In that case, Nanda, return the cows to their owners.”
“The cows will go back of their own accord, venerable sir, out of attachment to the calves.”
“Return the cows to their owners, Nanda.”
Then the cowherd Nanda returned the cows to their owners, came back to the Blessed One, and said: “The cows have been returned to their owners, venerable sir. May I receive the going forth under the Blessed One, may I receive the higher ordination?”
Then the cowherd Nanda received the going forth under the Blessed One, and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute … the Venerable Nanda became one of the arahants.”
242 (5) The Simile of the Great Log (2)
On one occasion the Blessed One was dwelling at Kimbilā on the bank of the river Ganges. The Blessed One saw a great log being carried along by the current of the river Ganges, and he addressed the bhikkhus thus: “Do you see, bhikkhus, [182] that great log being carried along by the current of the river Ganges?”
“Yes, venerable sir.”… (as above) …
When this was said, the Venerable Kimbila asked the Blessed One: “What, venerable sir, is the near shore … what is inward rottenness?”
(Replies as above except the following:)
“And what, Kimbila, is inward rottenness? Here, Kimbila, a bhikkhu commits a certain defiled offence, an offence of a kind that does not allow for rehabilitation.190 This is called inward rottenness.”
243 (6) Exposition on the Corrupted
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in Nigrodha’s Park. Now on that occasion a new assembly hall had just been built for the Sakyans of Kapilavatthu and it had not yet been inhabited by any ascetic or brahmin or by any human being at all. Then the Sakyans of Kapilavatthu approached the Blessed One, paid homage to him, sat down to one side, and said to him:
“Venerable sir, a new council hall has just been built for the Sakyans of Kapilavatthu and it has not yet been inhabited by any ascetic or brahmin or by any human being at all. [183] Venerable sir, let the Blessed One be the first to use it. When the Blessed One has used it first, then the Sakyans of Kapilavatthu will use it afterwards. That will lead to their welfare and happiness for a long time.”191
The Blessed One consented by silence. Then, when the Sakyans understood that the Blessed One had consented, they rose from their seats and, after paying homage to the Blessed One, keeping him on their right, they went to the new assembly hall. They covered it thoroughly with mats, prepared seats, put out a large water jug, and hung up an oil lamp. Then they approached the Blessed One and informed him of this, adding: “Let the Blessed One come at his own convenience.”
Then the Blessed One dressed and, taking bowl and robe, went together with the Saṅgha of bhikkhus to the new assembly hall. After washing his feet, he entered the hall and sat down against the central pillar facing east. The bhikkhus too, after washing their feet, entered the hall and sat down against the western wall facing east, with the Blessed One in front of them. The Sakyans of Kapilavatthu too, after washing their feet, entered the hall and sat down against the eastern wall facing west, with the Blessed One in front of them.
The Blessed One then instructed, exhorted, inspired, and gladdened the Sakyans with a Dhamma talk through much of the night, after which he dismissed them, saying: “The night has passed, Gotamas.192 You may go at your own convenience.” [184]
“Yes, venerable sir,” they replied. Then they rose from their seats and, after paying homage to the Blessed One, keeping him on their right, they departed. Then, not long after the Sakyans of Kapilavatthu had left, the Blessed One addressed the Venerable Mahāmoggallāna thus: “The Saṅgha of bhikkhus is free from sloth and torpor, Moggallāna. Give a Dhamma talk to the bhikkhus. My back is aching, so I will stretch it.”193
“Yes, venerable sir,” the Venerable Mahāmoggallāna replied.
Then the Blessed One prepared his outer robe folded in four and lay down on his right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. Thereupon the Venerable Mahāmoggallāna addressed the bhikkhus thus: “Friends, bhikkhus!”
“Friend!” those bhikkhus replied. The Venerable Mahāmoggallāna said this:
“I will teach you, friends, an exposition on the corrupted and the uncorrupted.194 Listen to it and attend closely, I will speak.”
“Yes, friend,” those bhikkhus replied. The Venerable Mahāmoggallāna said this:
“How, friends, is one corrupted? Here, having seen a form with the eye, a bhikkhu is intent upon a pleasing form and repelled by a displeasing form.195 He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. [
185] Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is intent upon a pleasing mental phenomenon and repelled by a displeasing mental phenomenon. He dwells without having set up mindfulness of the body, with a limited mind, and he does not understand as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder.
“This is called, friends, a bhikkhu who is corrupted amidst forms cognizable by the eye, corrupted amidst sounds cognizable by the ear, corrupted amidst odours cognizable by the nose, corrupted amidst tastes cognizable by the tongue, corrupted amidst tactile objects cognizable by the body, corrupted amidst mental phenomena cognizable by the mind. When a bhikkhu dwells thus, if Māra approaches him through the eye, Māra gains access to him, Māra gets a hold on him. If Māra approaches him through the ear … through the mind, Māra gains access to him, Māra gets a hold on him.
“Suppose, friends, there is a shed made of reeds or of grass, dried up, desiccated, past its prime. If a man approaches it from the east with a blazing grass torch, or from the west, from the north, from the south, from below, or from above, whichever way he approaches it the fire gains access to it, the fire gets a hold on it. So too, friends, when a bhikkhu dwells thus, if Māra approaches him through the eye … through the mind, Māra gains access to him, Māra gets a hold on him.
The Connected Discourses of the Buddha Page 135