The illustrations help make it easy to remember what the 7 similes are,
and also helps you remember the order of the 7.
I have the 7 images memorized and I recollect several times a week.
MN 54 – MN 54 Potaliya: With Potaliya the Wanderer
MN 54.3 - (how householder refused all work and cut off all judgments)
MN 54.4 - (cutting off of judgments in the noble one’s training is quite different)
MN 54.8 - (eight Dharmas lead to the cutting off of judgments in the noble one’s training)
MN 54.10 – (similes for The Dangers of Sensual Pleasures)
MN 54.10.1 – (dog Gnawing on such a fleshless skeleton)
MN 54.10.2 - (vulture grab a piece of flesh and fly away, others chase)
MN 54.10.3 - (person carrying grass torch walks against wind)
MN 54.10.4 – (pit of glowing coals deeper than a man’s height)
MN 54.10.5 - (person sees delightful parks, lotus ponds in dream)
MN 54.10.6 - (Suppose a man had borrowed some goods)
MN 54.10.7 - (tree laden with fruit, man climbs)
MN 54.11 - (upekkhā nānattā compared to upekkhā ekattā)
MN 54.12 - (purified 4th jhana link to 3 higher knowledges)
Excerpt
MN 54.10 – (similes for The Dangers of Sensual Pleasures)
1. Kāmādīnavakathā | 1. The Dangers of Sensual Pleasures |
54.10.1 – (dog Gnawing on such a fleshless skeleton)
“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. | “Householder, suppose a dog weak with hunger was hanging around a butcher’s shop. |
Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya. | Then an expert butcher or their apprentice would toss them a skeleton scraped clean of flesh and smeared in blood. |
Taṃ kiṃ maññasi, gahapati, | What do you think, householder? |
api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā”ti? | Gnawing on such a fleshless skeleton, would that dog still get rid of its hunger?” |
“No hetaṃ, bhante”. | “No, sir. |
“Taṃ kissa hetu”? | Why not? |
“Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. | Because that skeleton is scraped clean of flesh and smeared in blood. |
Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti. | That dog will eventually get weary and frustrated.” |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | “In the same way, a noble-one's-disciple reflects: |
‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. | ‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ |
Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti. | Having truly seen this with proper understanding, they reject equanimous-observation based on diversity and develop only the equanimous-observation based on unity, where all kinds of grasping to the world’s carnal delights cease without anything left over. |
54.10.2 - (vulture grab a piece of flesh and fly away, others chase)
Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya. | Suppose a vulture or a crow or a hawk was to grab a piece of flesh and fly away. |
Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṃ vissajjeyyuṃ. | Other vultures, crows, and hawks would keep chasing it, pecking and clawing. |
Taṃ kiṃ maññasi, gahapati, | What do you think, householder? |
sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti? | If that vulture, crow, or hawk doesn’t quickly let go of that piece of flesh, wouldn’t that result in death or deadly suffering for them?” |
“Evaṃ, bhante”. | “Yes, sir.” … |
54.10.3 - (person carrying grass torch walks against wind)
Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. | “Suppose a person carrying a blazing grass torch was to walk against the wind. |
Taṃ kiṃ maññasi, gahapati, | What do you think, householder? |
sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti? | If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other limb, resulting in death or deadly suffering for them?” |
“Evaṃ, bhante”. | “Yes, sir.” … |
54.10.4 – (pit of glowing coals deeper than a man’s height)
Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. | “Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. |
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. | Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. |
Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. | Then two strong men would grab them by the arms and drag them towards the pit of glowing coals. |
Taṃ kiṃ maññasi, gahapati, | What do you think, householder? |
api nu so puriso iticiticeva kāyaṃ sannāmeyyā”ti? | Wouldn’t that person writhe and struggle to and fro?” |
“Evaṃ, bhante”. | “Yes, sir. |
“Taṃ kissa hetu”? | Why is that? |
“Viditañhi, bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhan”ti. | For that person knows: ‘If I fall in that pit of glowing coals, that’d result in my death or deadly pain.’” … |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | |
‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. | |
Evametaṃ yathābhūtaṃ sammappaññāya disvā … pe … tamevūpekkhaṃ bhāveti. |
54.10.5 - (person sees delightful parks, lotus ponds in dream)
Seyyathāpi, gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. | “Suppose a person was to see delightful parks, woods, meadows, and lotus ponds in a dream. |
So paṭibuddho na kiñci paṭipasseyya. | But when they woke they couldn’t see them at all. … |
Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | |
‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe … | |
tamevūpekkhaṃ bhāveti. |
54.10.6 - (Suppose a man had borrowed some goods)
Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā poriseyyaṃ pavaramaṇikuṇḍalaṃ. | Suppose a man had borrowed some goods—a gentleman’s carriage and fine jewelled earrings— |
So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. | and preceded and surrounded by these he proceeded through the middle of Āpaṇa. |
Tamenaṃ jano disvā evaṃ vadeyya: | When people saw him they’d say: |
‘bhogī vata bho puriso, evaṃ kira bhogino bhogāni bhuñjantī’ti. | ‘This must be a wealthy man! For that’s how the wealthy enjoy their wealth.’ |
Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. | But when the owners saw him, they’d take back what was theirs. |
Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā”ti? | What do you think? Would that be enough for that man to get upset?” |
“Evaṃ, bhante”. | “Yes, sir. |
“Taṃ kissa hetu”? | Why is that? |
“Sāmino hi, bhante, sāni harantī”ti. | Because the owners took back what was theirs.” … |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | |
‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti … pe … | |
tamevūpekkhaṃ bhāveti. |
54.10.7 - (tree laden with fruit, man climbs)
Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. | “Suppose there was a dark forest grove not far from a town or village. |
Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṃ patitāni. | And there was a tree laden with fruit, yet none of the fruit had fallen to the ground. |
Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. | And along came a person in need of fruit, wandering in search of fruit. |
So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. | Having plunged deep into that forest grove, they’d see that tree laden with fruit. |
Tassa evamassa: | They’d think: |
‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. | ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. |
Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ. | But I know how to climb a tree. |
Yannūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. | Why don’t I climb the tree, eat as much as I like, then fill my pouch?’ |
So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. | And that’s what they’d do. |
Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya. | And along would come a second person in need of fruit, wandering in search of fruit, carrying a sharp axe. |
So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. | Having plunged deep into that forest grove, they’d see that tree laden with fruit. |
Tassa evamassa: | They’d think: |
‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. | ‘That tree is laden with fruit, yet none of the fruit has fallen to the ground. |
Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. | But I don’t know how to climb a tree. |
Yannūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. | Why don’t I chop this tree down at the root, eat as much as I like, then fill my pouch?’ |
So taṃ rukkhaṃ mūlatova chindeyya. | And so they’d chop the tree down at the root. |
Taṃ kiṃ maññasi, gahapati, | What do you think, householder? |
amuko yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti? | If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other limb, resulting in death or deadly suffering for them?” |
“Evaṃ, bhante”. | “Yes, sir.” |
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: | “In the same way, a noble-one's-disciple reflects: |
‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. | ‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ |
Comments
Post a Comment