Suttas Compiled1

SN 56.35

CDB ii 1606

Sattisata Sutta: One Hundred Spears

translated from the Pali by

Thanissaro Bhikkhu

"Monks, suppose there was a man whose life span was 100 years, who would live to 100. Someone would say to him, 'Look here, fellow. They will stab you at dawn with 100 spears, at noon with 100 spears, & again at evening with 100 spears. You, thus stabbed day after day with 300 spears, will have a lifespan of 100 years, will live to be 100, and at the end of 100 years you will realize the four noble truths that you have never realized before.'

"Monks, a person who desired his own true benefit would do well to take up (the offer). Why is that? From an inconceivable beginning comes transmigration. A beginning point is not evident for the (pain of) blows from spears, swords, & axes. Even if this (offer) were to occur, I tell you that the realization of the four noble truths would not be accompanied by pain & distress. Instead, I tell you, the realization of the four noble truths would be accompanied by pleasure & happiness.

"Which four? The noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, and the noble truth of the path of practice leading to the cessation of stress.

"Therefore your duty is the contemplation, 'This is stress... This is the origination of stress... This is the cessation of stress... This is the path of practice leading to the cessation of stress.'"

SN 56.45

PTS: S v 453

CDB ii 1869

Vala Sutta: The Horsehair

translated from the Pali by

Thanissaro Bhikkhu

On one occasion the Blessed One was staying near Vesali at the Gabled Hall in the Great Forest. Then in the early morning, Ven. Ananda, having put on his robe and carrying his bowl and outer robe, went into Vesali for alms. He saw a large number of Licchavi boys practicing archery in the stadium building. From a distance they were shooting arrows through a tiny keyhole without missing, one right after the other. On seeing this, the thought occurred to him, "How trained these Licchavi boys are, how well-trained these Licchavi boys are, in that from a distance they can shoot arrows through a tiny keyhole without missing, one right after the other!"

Then, having gone for alms in Vesali, after his meal, returning from his alms round, Ven. Ananda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: "Just now, lord, in the early morning, having put on my robe and carrying my bowl and outer robe, I went into Vesali for alms. I saw a large number of Licchavi boys practicing archery in the stadium building. From a distance they were shooting arrows through a tiny keyhole without missing, one right after the other. On seeing this, the thought occurred to me 'How trained these Licchavi boys are, how well-trained these Licchavi boys are, in that from a distance they can shoot arrows through a tiny keyhole without missing, one right after the other!'"

"What do you think, Ananda: Which is harder to do, harder to master — to shoot arrows through a tiny keyhole without missing, one right after the other, or to take a horsehair split into seven strands and pierce tip with a tip?"[1]

"This, lord, is harder to do, harder to master — to take a horsehair split into seven strands and pierce tip with a tip."

"And they, Ananda, pierce what is even harder to pierce, those who pierce, as it actually is present, that 'This is stress'; who pierce, as it actually is present, that 'This is the origination of stress'... 'This is the cessation of stress'... 'This is the path of practice leading to the cessation of stress.'

"Therefore, Ananda, your duty is the contemplation, 'This is stress... This is the origination of stress... This is the cessation of stress.' Your duty is the contemplation, 'This is the path of practice leading to the cessation of stress.'"

Notes

1.: The Commentary tries to convert this feat into an archery trick, in which one fastens a strand of horsehair on an eggplant and another strand on the tip of an arrow, and then backs off to shoot the hair on the eggplant with the hair fastened on the arrow. This, however, sounds more like one of the impossible feats of marksmanship that Mark Twain once chided James Fenimore Cooper for including in his Deerslayer books. Even assuming that the hair on the arrow could withstand the force of the air pushing it back and actually stick straight ahead to pierce the other hair, the speed and force of the arrow would demolish any evidence that it had actually done so. Thus it seems more likely that the Buddha is describing a more delicate feat bearing more resemblance to the delicacy required in penetrating the four noble truths.

Notes

1.: Or: intergalactic?

See also: SN 56.42

SN 56.102-113

PTS: S v 474

CDB ii 1885

Pansu Suttas: Dust

translated from the Pali by

Thanissaro Bhikkhu

Then the Blessed One, picking up a little bit of dust with the tip of his fingernail, said to the monks, "What do you think, monks? Which is greater: the little bit of dust I have picked up with the tip of my fingernail, or the great earth?"

"The great earth is far greater, lord. The little bit of dust the Blessed One has picked up with the tip of his fingernail is next to nothing. It doesn't even count. It's no comparison. It's not even a fraction, this little bit of dust the Blessed One has picked up with the tip of his fingernail, when compared with the great earth.

"In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among human beings. Far more are the beings who, on passing away from the human realm, are reborn in hell.

"Therefore your duty is the contemplation, 'This is stress... This is the origination of stress... This is the cessation of stress.' Your duty is the contemplation, 'This is the path of practice leading to the cessation of stress.'"

... "In the same way, monks, few are the beings who, on passing away from the human realm, are reborn among devas. Far more are the beings who, on passing away from the human realm, are reborn in hell... in the animal womb... in the domain of the hungry ghosts.

... "In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among devas. Far more are the beings who, on passing away from the deva realm, are reborn in hell... in the animal womb... in the domain of the hungry ghosts.

... "In the same way, monks, few are the beings who, on passing away from the deva realm, are reborn among human beings. Far more are the beings who, on passing away from the deva realm, are reborn in hell... in the animal womb... in the domain of the hungry ghosts.

SN 56.20

PTS: S v 430

CDB ii 1851

Tatha Sutta: Real

translated from the Pali by

Thanissaro Bhikkhu

"Monks, these four things are real, not unreal, not otherwise. Which four?

"'This is stress,' is real, not unreal, not otherwise. 'This is the origination of stress,' is real, not unreal, not otherwise. 'This is the cessation of stress,' is real, not unreal, not otherwise. 'This is the path of practice leading to the cessation of stress,' is real, not unreal, not otherwise.

"These are the four things that are real, not unreal, not otherwise.

SN 48.38

PTS: S v 211

CDB ii 1682; Thai: SN 48.37

Vibhanga Sutta: An Analysis

(of the Feeling Faculties)

translated from the Pali by

Thanissaro Bhikkhu

"Monks, there are these five faculties. Which five? The pleasure-faculty, the pain-faculty, the happiness-faculty, the distress-faculty, the equanimity-faculty.

"And what is the pleasure-faculty? Any physical pleasure, physical comfort born of body-contact to be experienced as pleasure & comfort. That is called the pleasure-faculty.

"And what is the pain-faculty? Any physical pain, physical discomfort born of body-contact to be experienced as pain & discomfort. That is called the pain-faculty.

"And what is the happiness-faculty? Any mental pleasure, mental comfort born of intellect-contact to be experienced as pleasure & comfort. That is called the happiness-faculty.

"And what is the distress-faculty? Any mental pain, mental discomfort born of intellect-contact to be experienced as pain & discomfort. That is called the distress-faculty.

"And what is the equanimity-faculty? Anything, physical or mental, to be experienced as neither comfort nor discomfort. That is called the equanimity-faculty.

"With regard to this, the pleasure-faculty & happiness-faculty are to be seen as a feeling of pleasure. The pain-faculty & distress-faculty are to be seen as a feeling of pain. The equanimity-faculty is to be seen as a feeling of neither pleasure nor pain. Thus, by this exposition, the five are three; and the three, five."

SN 48.10

PTS: S v 197

CDB ii 1671

Indriya-vibhanga Sutta: Analysis of the Mental Faculties

translated from the Pali by

Thanissaro Bhikkhu

"Monks, there are these five faculties. Which five? The faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment.

"Now what is the faculty of conviction? There is the case where a monk, a disciple of the noble ones, has conviction, is convinced of the Tathagata's Awakening: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' This is called the faculty of conviction.

"And what is the faculty of persistence? There is the case where a monk, a disciple of the noble ones, keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. He generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... [and] for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen. This is called the faculty of persistence.

"And what is the faculty of mindfulness? There is the case where a monk, a disciple of the noble ones, is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago. He remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... the mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. This is called the faculty of mindfulness.

"And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go, attains concentration, attains singleness of mind. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the faculty of concentration.

"And what is the faculty of discernment? There is the case where a monk, a disciple of the noble ones, is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress. He discerns, as it has come to be: 'This is stress... This is the origination of stress... This is the cessation of stress... This is the path of practice leading to the cessation of stress.' This is called the faculty of discernment.

"These are the five faculties."

SN 47.46

PTS: S v 187

CDB ii 1662

Paa.timokkha Sutta: Obligation

translated from the Pali by

Maurice O'Connell Walshe

The Pali title of this sutta is based on the PTS (Feer) edition.

[A certain monk said to the Buddha:] "It would be well for me, Lord, if the Blessed One would teach me briefly a doctrine so that having heard it I might dwell alone, in seclusion, unwearied, ardent and resolute."

"Well then, monk, you should purify the rudiments of skill. And what are the rudiments of skill?

"In this, monk, you must dwell restrained according to the restraint of the Obligations,[1] having perfected the scope of your practice,[2] aware of danger in the slightest faults, undertaking the precepts and training yourself in them.[3]

"Having done this, then, monk, with morality[4] as your support, established in morality, you must practice the four foundations of mindfulness. Which four?

"In this, monk, you must dwell in contemplation of body... feelings... mind... mind-objects, ardent, clearly aware, mindful, having got rid of worldly longing and depression.

"Then, monk, when, with morality as your support, established in morality, you have cultivated the four foundations of mindfulness, then you will obtain by night and by day that hoped-for increase in skilled states, which will not decline."

[Delighted, the monk practiced as instructed and, in due course, became an Arahant.]

SN 47.42

PTS: S v 184

CDB ii 1660

Samudaya Sutta: Origination

translated from the Pali by

Thanissaro Bhikkhu

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's park. There he addressed the monks, saying, "Monks!"

"Yes, lord," the monks responded to him.

The Blessed One said, "I will teach & analyze for you the origination and subsiding of the four establishings of mindfulness. Listen & pay close attention. I will speak."

"As you say, lord," the monks responded to him.

The Blessed One said, "And what, monks, is the origination of the body? [1] From the origination of nutriment is the origination of the body. From the cessation of nutriment is the subsiding of the body.

"From the origination of contact is the origination of feeling. From the cessation of contact is the subsiding of feeling.

"From the origination of name-&-form is the origination of the mind. From the cessation of name-&-form is the cessation of the mind.

"From the origination of attention is the origination of mental qualities. [2] From the cessation of attention is the subsiding of mental qualities."

Notes

1.

This discourse is unusual in that it identifies the word satipatthana, not with the standard formula of the process of establishing mindfulness, but with the objects that form the frame of reference for that process. For example, instead of identifying the first satipatthana as, "There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world," it identifies it simply as "body."

2.

Mental qualities = dhammas. SN 46.51 discusses the ways in which inappropriate attention feeds such unskillful mental qualities as the hindrances, whereas appropriate attention feeds such skillful mental qualities as the factors for awakening.

Dhammas can also mean "phenomena," "events," or "actions." It is apparently in connection with these three meanings that AN 10.58 lists three factors underlying the appearance of dhammas:

"All phenomena are rooted in desire.

"All phenomena come into play through attention.

"All phenomena have contact as their origination."

SN 47.41

PTS: S v 184

CDB ii 1660

Amata Sutta: Deathless

translated from the Pali by

Thanissaro Bhikkhu

At Savatthi. "Monks, remain with your minds well-established in the four establishings of mindfulness. Don't let the deathless be lost to you.

"In which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — subduing greed & distress with reference to the world. He remains focused on feelings... mind... mental qualities in & of themselves — ardent, alert, & mindful — subduing greed & distress with reference to the world.

"Monks, remain with your minds well-established in these four establishings of mindfulness. Don't let the deathless be lost to you."

SN 44.11

PTS: S iv 401

CDB ii 1394

Sabhiya Sutta: With Sabhiya

translated from the Pali by

Thanissaro Bhikkhu

On one occasion Ven. Sabhiya Kaccana was staying at Ñatika in the Brick Hall. Then Vacchagotta the wanderer went to him and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Sabhiya Kaccana, "Now then, Master Kaccana, does the Tathagata exist after death?"

"Vaccha, that has not been declared by the Blessed One: 'The Tathagata exists after death.'"

"Well then, Master Kaccana, does the Tathagata not exist after death?"

"Vaccha, that too has not been declared by the Blessed One: 'The Tathagata does not exist after death.'"

"Then does the Tathagata both exist and not exist after death?"

"That has not been declared by the Blessed One: 'The Tathagata both exists and does not exist after death.'"

"Well then, does the Tathagata neither exist nor not exist after death?"

"That too has not been declared by the Blessed One: 'The Tathagata neither exists nor does not exist after death.'"

"Now, Master Kaccana, when asked if the Tathagata exists after death, you say, 'That has not been declared by the Blessed One: "The Tathagata exists after death."' When asked if the Tathagata does not exist after death, you say, 'That too has not been declared by the Blessed One: "The Tathagata does not exist after death."' When asked if the Tathagata both exists and does not exist after death, you say, 'That has not been declared by the Blessed One: "The Tathagata both exists and does not exist after death."' When asked if the Tathagata neither exists nor does not exist after death, you say, 'That too has not been declared by the Blessed One: "The Tathagata neither exists nor does not exist after death."' Now, what is the cause, what is the reason, why that has not been declared by Gotama the contemplative?"

"Vaccha, whatever cause, whatever reason there would be for describing him as 'possessed of form' or 'formless' or 'percipient' or 'non-percipient' or 'neither percipient nor non-percipient': If that cause, that reason, were to cease totally everywhere, totally in every way without remainder, then describing him by what means would one describe him as 'possessed of form' or 'formless' or 'percipient' or 'non-percipient' or 'neither percipient nor non-percipient'?"

"How long has it been since you went forth, Master Kaccana?"

"Not long, my friend. Three years."

"Whoever has gained just this much in this much time has gained a great deal, my friend — to say nothing of the things he has thus gone beyond."

SN 44.10

PTS: S iv 400

CDB ii 1393

Ananda Sutta: To Ananda

(On Self, No Self, and Not-self)

translated from the Pali by

Thanissaro Bhikkhu

Then the wanderer Vacchagotta went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he asked the Blessed One: "Now then, Venerable Gotama, is there a self?"

When this was said, the Blessed One was silent.

"Then is there no self?"

A second time, the Blessed One was silent.

Then Vacchagotta the wanderer got up from his seat and left.

Then, not long after Vacchagotta the wanderer had left, Ven. Ananda said to the Blessed One, "Why, lord, did the Blessed One not answer when asked a question by Vacchagotta the wanderer?"

"Ananda, if I — being asked by Vacchagotta the wanderer if there is a self — were to answer that there is a self, that would be conforming with those brahmans & contemplatives who are exponents of eternalism [the view that there is an eternal, unchanging soul]. If I — being asked by Vacchagotta the wanderer if there is no self — were to answer that there is no self, that would be conforming with those brahmans & contemplatives who are exponents of annihilationism [the view that death is the annihilation of consciousness]. If I — being asked by Vacchagotta the wanderer if there is a self — were to answer that there is a self, would that be in keeping with the arising of knowledge that all phenomena are not-self?"

"No, lord."

"And if I — being asked by Vacchagotta the wanderer if there is no self — were to answer that there is no self, the bewildered Vacchagotta would become even more bewildered: 'Does the self I used to have now not exist?'"

See also: other suttas in the Avyakata Samyutta (and the translator's Introduction); AN 4.42.

SN 41.6

PTS: S iv 293

CDB ii 1322

Kamabhu Sutta: With Kamabhu (2)

(On the Cessation of Perception & Feeling)

translated from the Pali by

Thanissaro Bhikkhu

Translator's note: This discourse is a slightly expanded version of a discussion of the same topic given in MN 44.

On one occasion Ven. Kamabhu was living near Macchikasanda in the Wild Mango Grove. Then Citta the householder went to him and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. Kamabhu, "Venerable sir, how many [types of] fabrications are there?"

"There are three fabrications, householder: bodily-fabrications, verbal fabrications, & mental fabrications."

"Very good, venerable sir." And, delighting in and approving of Ven. Kamabhu's answer, Citta asked him a further question: "But what are bodily-fabrications? What are verbal fabrications? What are mental fabrications?"

"In-&-out breaths are bodily fabrications. Directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental fabrications."

"Very good, venerable sir." And, delighting in and approving of Ven. Kamabhu's answer, Citta asked him a further question: "But why are in-&-out breaths bodily fabrications? Why are directed thought & evaluation verbal fabrications? Why are perceptions & feelings mental fabrications?"

"In-&-out breaths are bodily; these are things tied up with the body. That's why in-&-out breaths are bodily fabrications. Having first directed one's thoughts and made an evaluation, one then breaks out into speech. That's why directed thought & evaluation are verbal fabrications. Perceptions & feelings are mental; these are things tied up with the mind. That's why perceptions & feelings are mental fabrications."

"Very good, venerable sir." And, delighting in and approving of Ven. Kamabhu's answer, Citta asked him a further question: "Now, how does the attainment of the cessation of perception & feeling come about?"

"The thought does not occur to a monk as he is attaining the cessation of perception & feeling that 'I am about to attain the cessation of perception & feeling' or that 'I am attaining the cessation of perception & feeling' or that 'I have attained the cessation of perception & feeling.' Instead, the way his mind has previously been developed leads him to that state."

"Very good, venerable sir." And, delighting in and approving of Ven. Kamabhu's answer, Citta asked him a further question: "When a monk is attaining the cessation of perception & feeling, which things cease first: bodily fabrications, verbal fabrications, or mental fabrications?"

"When a monk is attaining the cessation of perception & feeling, verbal fabrications cease first, then bodily fabrications, then mental fabrications."[1]

"Very good, venerable sir." And, delighting in and approving of Ven. Kamabhu's answer, Citta asked him a further question: "What is the difference between a monk who has died & passed away and a monk who has attained the cessation of perception & feeling?"

"In the case of a monk who has died & passed away, his bodily fabrication has ceased & subsided, verbal fabrication has ceased & subsided, mental fabrication has ceased & subsided, his life force is totally ended, his heat is dissipated, and his faculties are shut down. But in the case of a monk who has attained the cessation of perception & feeling, his bodily fabrication has ceased & subsided, verbal fabrication has ceased & subsided, mental fabrication has ceased & subsided, his life force is not ended, his heat is not dissipated, and his faculties are bright & clear. This is the difference between a monk who has died & passed away and a monk who has attained the cessation of perception & feeling."[2]

"Very good, venerable sir." And, delighting in and approving of Ven. Kamabhu's answer, Citta asked him a further question: "Now, how does emergence from the cessation of perception & feeling come about?"

"The thought does not occur to a monk as he is emerging from the cessation of perception & feeling that 'I am about to emerge from the cessation of perception & feeling' or that 'I am emerging from the cessation of perception & feeling' or that 'I have emerged from the cessation of perception & feeling.' Instead, the way his mind has previously been developed leads him to that state."

"Very good, venerable sir." And, delighting in and approving of Ven. Kamabhu's answer, Citta asked him a further question: "When a monk is emerging from the cessation of perception & feeling, which things arise first: bodily fabrications, verbal fabrications, or mental fabrications?"

"When a monk is emerging from the cessation of perception & feeling, mental fabrications arise first, then bodily fabrications, then verbal fabrications."

"Very good, venerable sir." And, delighting in and approving of Ven. Kamabhu's answer, Citta asked him a further question: "When a monk has emerged from the cessation of perception & feeling, how many contacts make contact?"

"When a monk has emerged from the cessation of perception & feeling, three contacts make contact: contact with emptiness, contact with the signless, & contact with the undirected."[3]

"When a monk has emerged from the cessation of perception & feeling, his mind leans to seclusion, tends to seclusion, inclines to seclusion."[4]

"Very good, venerable sir." And, delighting in and approving of Ven. Kamabhu's answer, Citta asked him a further question: "How many mental qualities are of great help in the attainment of the cessation of perception & feeling?"

"Actually, householder, you have asked last what should have been asked first. Nevertheless, I will answer you. Two qualities are of great help in the attainment of the cessation of perception & feeling: tranquillity & insight."[5]

Notes

1.: According to SN 36.11, verbal fabrication grows still on attaining the second jhana; bodily fabrication grows still on attaining the fourth jhana; mental fabrication grows still on attaining the cessation of perception & feeling.
2.: This question and answer are not included in MN 44.
3.: Emptiness, the signless, & the undirected are names for a state of concentration that lies on the threshold of Unbinding. They differ only in how they are approached. According to the commentary, they color one's first apprehension of Unbinding: a meditator who has been focusing on the theme of inconstancy will first apprehend Unbinding as signless; one who has been focusing on the theme of stress will first apprehend it as undirected; one who has been focusing on the theme of not-self will first apprehend it as emptiness.
4.: According to the commentary, "seclusion" here stands for Unbinding. On emerging from the cessation of perception & feeling, and having had contact with emptiness/the signless/the undirected, the mind inclines naturally to a direct experience of Unbinding.
5.: This question and answer are also not included in MN 44.; SN 37.4
PTS: S iv 250

CDB ii 1293

Vaddha Sutta: Growth

translated from the Pali by

Thanissaro Bhikkhu

© 2008–2013

"A female disciple of the noble ones who grows in terms of these five types of growth grows in the noble growth. She grasps hold of what is essential and what is excellent in the body. Which five?

"She grows in terms of conviction.

"She grows in terms of virtue.

"She grows in terms of learning.

"She grows in terms of generosity.

"She grows in terms of discernment.

"Growing in terms of these five types of growth, the female disciple of the noble ones grows in the noble growth. She grasps hold of what is essential and what is excellent in the body."

She grows in conviction & virtue, discernment, generosity, & learning: A virtuous female lay disciple such as this takes hold of the essence right here within herself.

SN 35.189
PTS: S iv 158

CDB ii 1228 (corresponds to CDB 35.230)

Balisika Sutta: The Fisherman

translated from the Pali by

Thanissaro Bhikkhu

© 2004–2013

"Monks, just as if a fisherman were to cast a baited hook into a deep lake and a fish with its eye out for food would swallow it — so that the fish that had thus swallowed the fisherman's hook would fall into misfortune & disaster, and the fisherman could do with it as he will — in the same way, there are these six hooks in the world for the misfortune of beings, for the slaughter of those that breathe. Which six?

"There are forms, monks, cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. If a monk relishes them, welcomes them, & remains fastened to them, he is said to be a monk who has swallowed Mara's hook, who has fallen into misfortune & disaster. The Evil One can do with him as he will.

"There are sounds cognizable via the ear...

"There are aromas cognizable via the nose...

"There are flavors cognizable via the tongue...

"There are tactile sensations cognizable via the body...

"There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, fostering desire, enticing. If a monk relishes them, welcomes them, & remains fastened to them, he is said to be a monk who has swallowed Mara's hook, who has fallen into misfortune & disaster. The Evil One can do with him as he will.

"Now, there are forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. If a monk does not relish them, welcome them, or remain fastened to them, he is said to be a monk who has not swallowed Mara's hook, who has snapped the hook, who has broken the hook, who has not fallen into misfortune & disaster. The Evil One cannot do with him as he will.

"There are sounds cognizable via the ear...

"There are aromas cognizable via the nose...

"There are flavors cognizable via the tongue...

"There are tactile sensations cognizable via the body...

"There are ideas cognizable via the intellect — agreeable, pleasing, charming, endearing, fostering desire, enticing. If a monk does not relish them, welcome them, or remain fastened to them, he is said to be a monk who has not swallowed Mara's hook, who has snapped the hook, who has broken the hook, who has not fallen into misfortune & disaster. The Evil One cannot do with him as he will."

SN 35.153
PTS: S iv 140

CDB ii 1216 (corresponds to CDB 35.154)

Indriya Sutta: Faculties

translated from the Pali by

Thanissaro Bhikkhu

© 2004–2013

Translator's note: This sutta is based on a play on words. In everyday Pali, the term "consummate in faculties" is used to describe a person whose beauty and health are inspiring. Here the Buddha gives a different meaning to the term.

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One, "'Consummate in faculties, consummate in faculties,' it is said. To what extent is one consummate in faculties?"

"If a monk, while keeping track of arising & passing away with regard to the eye-faculty, becomes disenchanted with the eye-faculty; if, while keeping track of arising & passing away with regard to the ear-faculty... the nose-faculty... the tongue-faculty... the body faculty... the intellect-faculty, he becomes disenchanted with the intellect-faculty; and, disenchanted, he becomes dispassionate; through dispassion, he is fully released; with full release, there is the knowledge, 'Fully released'; he discerns that 'Birth is depleted, the holy life fulfilled, the task done. There is nothing further for this world,' it is to this extent that one is consummate in faculties."

SN 35.80
PTS: S iv 50

CDB ii 1161

Avijja Sutta: Ignorance

translated from the Pali by

Thanissaro Bhikkhu

© 2003–2013

Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One:

"Lord, is there any one thing with whose abandoning in a monk ignorance is abandoned and clear knowing arises?"

"Yes monk, there is one thing with whose abandoning in a monk ignorance is abandoned and clear knowing arises."

"What is that one thing?"

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