English
But if, friend, a monk reflecting thus knows: ‘I am not stubborn, I am not overly proud,’ then, friend, that monk should dwell with that very joy and gladness, training himself day and night in wholesome states. Again, further, friend, a monk should reflect on himself thus: ‘Am I one who grasps at views, clinging to views, hard to let go of? If, friends, a monk, reflecting, thus knows: ‘Indeed, I am clinging to views, hard to let go of,’ then, friends, that monk should strive for the abandoning of those same evil, unwholesome states. But if, friends, a monk, reflecting, thus knows: ‘Indeed, I am not clinging to views, easy to let go of,’ then, friends, that monk should dwell in that same joy and gladness, training day and night in wholesome states. If, friends, a monk, reflecting, perceives within himself all these evil, unwholesome states as not abandoned, then, friends, that monk should strive for the abandoning of all these same evil, unwholesome states. But if, friends, a monk, reflecting, perceives within himself all these evil, unwholesome states as abandoned, then, friends, that monk should dwell in that same joy and gladness, training day and night in wholesome states. Just as, friends, a woman or a man, young, youthful, fond of adornment, looking at their own facial image in a clean, pure mirror or in a clear bowl of water, if they see there dirt or a blemish, they strive to remove that same dirt or blemish; if they do not see there dirt or a blemish, they are pleased with that, ‘Indeed, it is a gain for me, indeed, it is pure for me.’ Even so, friends, if a monk, reflecting, perceives within himself all these evil, unwholesome states as not abandoned, then, friends, that monk should strive for the abandoning of all these same evil, unwholesome states. But if, friends, a monk, reflecting, perceives within himself all these evil, unwholesome states as abandoned, then, friends, that monk should dwell in that same joy and gladness, training day and night in wholesome states. This is what venerable Mahāmoggallāna said. Afflicted. Those bhikkhus, delighted at the venerable Mahāmoggallāna's words, rejoiced. The Anumāna Sutta, the fifth, is finished. 6. The Cetokhila Sutta 185. Thus have I heard – on one occasion the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. There the Blessed One addressed the bhikkhus – "Bhikkhus." "Venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this – "Bhikkhus, for any bhikkhu for whom five mental wildernesses are not abandoned, five mental fetters are not cut off, that one in this Dhamma and Discipline will attain growth, increase, and abundance – this is not possible. "Which are the five mental wildernesses not abandoned by him? Here, bhikkhus, a bhikkhu is doubtful about the Teacher, is perplexed, does not resolve, does not become confident. That bhikkhu, bhikkhus, who is doubtful about the Teacher, is perplexed, does not resolve, does not become confident, his mind does not incline to ardour, to application, to perseverance, to exertion. For one whose mind does not incline to ardour, to application, to perseverance, to exertion, thus for him this first mental wilderness is not abandoned. "Furthermore, bhikkhus, a bhikkhu is doubtful about the Dhamma, is perplexed, does not resolve, does not become confident... thus for him this second mental wilderness is not abandoned. "Furthermore, bhikkhus, a bhikkhu is doubtful about the Saṅgha, is perplexed, does not resolve, does not become confident... thus for him this third mental wilderness is not abandoned. "Furthermore, bhikkhus, a bhikkhu is doubtful about the training, is perplexed, does not resolve, does not become confident. That bhikkhu, bhikkhus, who is doubtful about the training, is perplexed, does not resolve, does not become confident, his mind does not incline to ardour, to application, to perseverance, to exertion. For one whose mind does not incline to ardour, to application, to perseverance, to exertion, thus for him this fourth mental wilderness is not abandoned. that mental barrenness is not abandoned. “Again, bhikkhus, a bhikkhu is angry with his fellow practitioners, displeased, with a hostile mind, barren-minded. That bhikkhu, bhikkhus, who is angry with his fellow practitioners, displeased, with a hostile mind, barren-minded, his mind does not incline to ardour, to application, to persistence, to exertion. Whose mind does not incline to ardour, to application, to persistence, to exertion, thus for him this fifth mental barrenness is not abandoned. These five mental barrennesses are not abandoned for him. 186. “What are the five mental fetters not uprooted for him? Here, bhikkhus, a bhikkhu is not dispassionate towards sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. That bhikkhu, bhikkhus, who is not dispassionate towards sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving, his mind does not incline to ardour, to application, to persistence, to exertion. Whose mind does not incline to ardour, to application, to persistence, to exertion, thus for him this first mental fetter is not uprooted. “Again, bhikkhus, a bhikkhu is not dispassionate towards the body… thus for him this second mental fetter is not uprooted. “Again, bhikkhus, a bhikkhu is not dispassionate towards forms… thus for him this third mental fetter is not uprooted. “Again, bhikkhus, a bhikkhu, having eaten his fill, stuffing his stomach, dwells devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of sleepiness. That bhikkhu, bhikkhus, who, having eaten his fill, stuffing his stomach, dwells devoted to the pleasure of lying down, the pleasure of reclining, the pleasure of sleepiness, his mind does not incline to ardour, to application, to persistence, to exertion. Whose mind does not incline to ardour, to application, to persistence, to exertion, thus for him this fourth mental fetter is not uprooted. “Again, Monks, a monk practices the holy life with the aspiration for a certain divine realm: 'By this virtue, or vow, or ascetic practice, or holy life, I shall become a god, or one of the gods.' That monk, Monks, who practices the holy life with the aspiration for a certain divine realm: 'By this virtue, or vow, or ascetic practice, or holy life, I shall become a god, or one of the gods,' his mind does not incline to ardour, to application, to persistence, to exertion. For whom the mind does not incline to ardour, to application, to persistence, to exertion, for him, this fifth mental bondage is not cut off. For him, these five mental bondages are not cut off. Monks, for any monk for whom these five mental wildernesses are not abandoned, these five mental bondages are not cut off, that he will attain growth, increase, and fullness in this Dhamma and Discipline— this is not possible. 187. Monks, for any monk for whom the five mental wildernesses are abandoned, the five mental bondages are well cut off, that he will attain growth, increase, and fullness in this Dhamma and Discipline— this is possible. Which five mental wildernesses are abandoned for him? Here, Monks, a monk does not doubt nor waver concerning the Teacher; he is resolved, he is confident. That monk, Monks, who does not doubt nor waver concerning the Teacher; he is resolved, he is confident, his mind inclines to ardour, to application, to persistence, to exertion. For whom the mind inclines to ardour, to application, to persistence, to exertion, for him, this first mental wilderness is abandoned. Furthermore, Monks, a monk does not doubt nor waver concerning the Dhamma; he is resolved, he is confident... ...for him, this second mental wilderness is abandoned. Furthermore, Monks, a monk does not doubt nor waver concerning the Sangha; he is resolved, he is confident... thus for him the third mental stake is abandoned. “Furthermore, monks, a monk does not doubt or waver in the training, he is resolved, he is confident… …thus for him the fourth mental stake is abandoned. “Furthermore, monks, a monk is not angry with his spiritual companions, nor displeased, nor resentful, nor hostile. Monks, that monk who is not angry with his spiritual companions, nor displeased, nor resentful, nor hostile, his mind inclines to ardency, to application, to persistence, to exertion. For one whose mind inclines to ardency, to application, to persistence, to exertion, thus for him the fifth mental stake is abandoned. These five mental stakes are abandoned for him. 188. “What are the five mental fetters that are well cut off for him? Here, monks, a monk is dispassionate towards sensual pleasures, free from desire, free from affection, free from craving, free from fever, free from thirst. Monks, that monk who is dispassionate towards sensual pleasures, free from desire, free from affection, free from craving, free from fever, free from thirst, his mind inclines to ardency, to application, to persistence, to exertion. For one whose mind inclines to ardency, to application, to persistence, to exertion, thus for him the first mental fetter is well cut off. “Furthermore, monks, a monk is dispassionate towards the body… …dispassionate towards forms… …he does not eat his fill, stuffing his stomach, and then indulge in the pleasure of lying down, the pleasure of slumber, the pleasure of sleepiness. Monks, that monk who does not eat his fill, stuffing his stomach, and then indulge in the pleasure of lying down, the pleasure of slumber, the pleasure of sleepiness, his mind inclines to ardency, to application, to persistence, to exertion. For one whose mind inclines to ardency, to application, to persistence, to exertion, thus for him the fourth mental fetter is well cut off. “Furthermore, monks,