SN 35-44 The Group of Connected Discourses Beginning With the Six Sense Fields – Saḷāyatanavaggasaṁyutta > SN 35 Connected Discourses on the Six Sense Fields – Saḷāyatanasaṁyutta > SN 35.244 Entailing Suffering

Linked Discourses 35.244 – Saṁyutta Nikāya 35.244

19. The Simile of the Vipers – 19. Āsīvisavagga

SN 35.244 Entailing Suffering – Dukkhadhammasutta

“Bhikkhū, when a bhikkhu truly understands the origin and ending of all things that entail suffering,

“Yato kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti.

then they’ve seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures.

Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.

And they’ve awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and grief don’t overwhelm them.

Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.

And how does a bhikkhu truly understand the origin and ending of all things that entail suffering?

Kathañca, bhikkhave, sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti?

‘Such is form, such is the origin of form, such is the ending of form.

‘Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;

Such is feeling …

iti vedanā …

perception …

iti saññā …

saṅkhāra …

iti saṅkhārā …

consciousness, such is the origin of consciousness, such is the ending of consciousness.’

iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti—

That’s how a bhikkhu truly understands the origin and ending of all things that entail suffering.

evaṁ kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti.

And how has a bhikkhu seen sensual pleasures in such a way that they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures?

Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.

Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Then two strong men grab would grab each arm and drag them towards the pit of glowing coals. They’d writhe and struggle to and fro.

Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā, taṁ aṅgārakāsuṁ upakaḍḍheyyuṁ. So iticīticeva kāyaṁ sannāmeyya.

Why is that?

Taṁ kissa hetu?

For that person knows, ‘If I fall in that pit of glowing coals, that will result in my death or deadly pain.’

Ñātañhi, bhikkhave, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhanti.

In the same way, when a bhikkhu has seen sensual pleasures as like a pit of glowing coals, they have no underlying tendency for desire, affection, infatuation, and passion for sensual pleasures.

Evameva kho, bhikkhave, bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.

And how has a bhikkhu awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and grief don’t overwhelm them?

Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti?

Suppose a person was to enter a thicket full of thorns. They’d have thorns in front and behind, to the left and right, below and above. So they’d go forward mindfully and come back mindfully, thinking, ‘May I not get any thorns!’

Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṁ dāyaṁ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya: ‘mā maṁ kaṇṭako’ti.

In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the Noble One.

Evameva kho, bhikkhave, yaṁ loke piyarūpaṁ sātarūpaṁ, ayaṁ vuccati ariyassa vinaye kaṇṭako”ti.

When they understand what a thorn is, they should understand restraint and lack of restraint.

Iti viditvā saṁvaro ca asaṁvaro ca veditabbo.

And how is someone unrestrained?

Kathañca, bhikkhave, asaṁvaro hoti?

Take a bhikkhu who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted.

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,

And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe…

They hear a sound … smell an odor … taste a flavor … feel a touch …

jivhāya rasaṁ sāyitvā …pe…

know a thought with the mind. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and a limited heart.

manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso,

And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

This is how someone is unrestrained.

Evaṁ kho, bhikkhave, asaṁvaro hoti.

And how is someone restrained?

Kathañca, bhikkhave, saṁvaro hoti?

Take a bhikkhu who sees a sight with the eye. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,

And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe…

They hear a sound … smell an odor … taste a flavor … feel a touch …

jivhāya rasaṁ sāyitvā …pe…

know a thought with the mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart.

manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso,

And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over.

tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

This is how someone is restrained.

Evaṁ kho, bhikkhave, saṁvaro hoti.

Though that bhikkhu conducts themselves and lives in this way, every so often they might lose mindfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their mindfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.

Tassa ce, bhikkhave, bhikkhuno evaṁ carato evaṁ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṁyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti.

Suppose there was an iron cauldron that had been heated all day, and a person let two or three drops of water fall onto it. The drops would be slow to fall, but they’d quickly dry up and evaporate.

Seyyathāpi, bhikkhave, puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya.

In the same way, though that bhikkhu conducts themselves and lives in this way, every so often they might lose mindfulness, and bad, unskillful memories and thoughts prone to fetters arise. If this happens, their mindfulness is slow to come up, but they quickly give them up, get rid of, eliminate, and obliterate those thoughts.

Evameva kho, bhikkhave, tassa ce bhikkhuno evaṁ carato, evaṁ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṁyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṁ khippameva pajahati vinodeti byantīkaroti anabhāvaṁ gameti.

This is how a bhikkhu has awakened to a way of conduct and a way of living such that, when they live in that way, bad, unskillful qualities of desire and grief don’t overwhelm them.

Evaṁ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti.

While that bhikkhu conducts themselves in this way and lives in this way, it may be that rulers or their ministers, friends or colleagues, relatives or family would invite them to accept wealth, saying,

Tañce, bhikkhave, bhikkhuṁ evaṁ carantaṁ evaṁ viharantaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṁ pavāreyyuṁ:

‘Please, mister, why let these ocher robes torment you?

‘ehi, bho purisa, kiṁ te ime kāsāvā anudahanti,

Why follow the practice of shaving your head and carrying an alms bowl?

kiṁ muṇḍo kapālamanucarasi,

Come, return to a lesser life, enjoy wealth, and make merit!’

ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti.

But it’s simply impossible for a bhikkhu who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

So vata, bhikkhave, bhikkhu evaṁ caranto evaṁ viharanto sikkhaṁ paccakkhāya hīnāyāvattissatīti netaṁ ṭhānaṁ vijjati.

Suppose that, although the Ganges river slants, slopes, and inclines to the east, a large crowd were to come along with a spade and basket, saying: ‘We’ll make this Ganges river slant, slope, and incline to the west!’

Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṁ ādāya: ‘mayaṁ imaṁ gaṅgaṁ nadiṁ pacchāninnaṁ karissāma pacchāpoṇaṁ pacchāpabbhāran’ti.

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

Would they still succeed?”

api nu kho so mahājanakāyo gaṅgaṁ nadiṁ pacchāninnaṁ kareyya pacchāpoṇaṁ pacchāpabbhāran”ti?

“No, sir.

“No hetaṁ, bhante”.

Why is that?

“Taṁ kissa hetu”?

The Ganges river slants, slopes, and inclines to the east.

“Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

It’s not easy to make it slant, slope, and incline to the west.

sā na sukarā pacchāninnā kātuṁ pacchāpoṇā pacchāpabbhārā.

That large crowd will eventually get weary and frustrated.”

Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.

“In the same way, while that bhikkhu conducts themselves in this way and lives in this way, it may be that rulers or their ministers, friends or colleagues, relatives or family should invite them to accept wealth, saying,

“Evameva kho, bhikkhave, tañce bhikkhuṁ evaṁ carantaṁ evaṁ viharantaṁ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṁ pavāreyyuṁ:

‘Please, mister, why let these ocher robes torment you?

‘ehi, bho purisa, kiṁ te ime kāsāvā anudahanti,

Why follow the practice of shaving your head and carrying an alms bowl?

kiṁ muṇḍo kapālamanucarasi,

Come, return to a lesser life, enjoy wealth, and make merit!’

ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti.

But it’s simply impossible for a bhikkhu who conducts themselves in this way and lives in this way to resign the training and return to a lesser life.

So vata, bhikkhave, bhikkhu evaṁ caranto evaṁ viharanto sikkhaṁ paccakkhāya hīnāyāvattissatīti netaṁ ṭhānaṁ vijjati.

Why is that?

Taṁ kissa hetu?

Because for a long time that bhikkhu’s mind has slanted, sloped, and inclined to seclusion. So it’s impossible for them to return to a lesser life.”

Yañhi taṁ, bhikkhave, cittaṁ dīgharattaṁ vivekaninnaṁ vivekapoṇaṁ vivekapabbhāraṁ, tathā hīnāyāvattissatīti netaṁ ṭhānaṁ vijjatī”ti.