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he, monks, is said to have crossed the ocean of the tongue, with its waves, with its whirlpools, with its monsters, with its demons; having crossed, gone to the far shore, he stands on dry land, a brahmin… The mind, monks, is a man’s ocean; its current is of mental phenomena. Whoever withstands that current of mental phenomena, he, monks, is said to have crossed the ocean of the mind, with its waves, with its whirlpools, with its monsters, with its demons; having crossed, gone to the far shore, he stands on dry land, a brahmin.” This was said… by the Teacher – “Whoever this ocean, with its monsters, with its demons, with its waves, with its whirlpools, with its dangers, hard to cross, has crossed; He, the knower of the Vedas, who has lived the holy life, the end-knower of the world, gone to the far shore, is called.” The first; 2. The Second Discourse on the Ocean 229. “‘Ocean, ocean,’ monks, the untaught ordinary person speaks. This, monks, is not an ocean in the Noble One’s discipline. This, monks, is a great mass of water, a great watery expanse. There are, monks, forms cognizable by the eye, desirable, lovely, agreeable, pleasing, associated with sensual pleasure, enticing. This, monks, is called an ocean in the Noble One’s discipline. Herein, this world with its devas, with its Māra, with its Brahmā, with its recluses and brahmins, with its populace, with its devas and humans, is for the most part submerged, become like a tangled skein, tangled like a ball of thread, like a knotted string, like a matted clump of muñja grass, does not escape from the planes of misery, the bad destinations, the downfall, saṃsāra… “There are, monks, tastes cognizable by the tongue… There are, monks, mind-objects cognizable by the mind, agreeable, pleasing, charming, dear, connected with sensual pleasures, enticing. This, monks, is called the ocean in the Noble One’s discipline. Herein, this world with its devas, with its Māras, with its Brahmās, this generation with its recluses and brahmins, with its devas and humans, for the most part, is entangled like a ball of thread, like a knotted string, like a matted clump of muñja grass, does not escape from the planes of misery, the bad destinations, the downfall, saṃsāra.” “He whose lust and hate, and ignorance are dispelled, He has crossed this ocean, with its monsters, with its demons, with its fearful waves, difficult to cross. “Gone beyond attachment, abandoning death, without substratum, He has abandoned suffering for non-becoming; He has gone to rest, he does not return, He has deluded the king of death, so we say.” (Second) 3. The Discourse on the Fisherman’s Analogy “Just as, monks, a fisherman might cast a baited hook into a deep pool of water. Then, some fish, seeing the bait, might swallow it. Thus, monks, that fish, having swallowed the hook, has fallen into misfortune for the fisherman, has fallen into calamity, is at the fisherman’s will. Even so, monks, there are six such hooks in the world for the misfortune and destruction of beings, of creatures. Which six? There are, monks, forms cognizable by the eye, agreeable, pleasing, charming, dear, connected with sensual pleasures, enticing. If a monk delights in them, welcomes them, and remains clinging to them, this, monks, is called a monk who has swallowed the hook, who has fallen into misfortune for Māra, who has fallen into calamity, who is at the will of the Evil One… There are, monks, tastes cognizable by the tongue… There are, monks, mind-objects cognizable by the mind, agreeable, pleasing, charming, dear, connected with sensual pleasures, enticing. desirable, lovely, agreeable, pleasing, connected with sensual pleasure, enticing. If, monk, he delights in it, he speaks of it, he clings to it and remains. This, monks, is called a monk who has swallowed Māra's hook, fallen into ruin, fallen into disaster, to be done with as the Evil One wishes. And there are, monks, forms cognizable by the eye, desirable, lovely, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk does not delight in them, does not speak of them, does not cling to them and remain. This, monks, is called a monk who has not swallowed Māra's hook, who has broken the hook, shattered the hook, not fallen into ruin, not fallen into disaster, not to be done with as the Evil One wishes …and so on. There are, monks, tastes cognizable by the tongue …and so on. There are, monks, mental phenomena cognizable by the mind, desirable, lovely, agreeable, pleasing, connected with sensual pleasure, enticing. If a monk does not delight in them, does not speak of them, does not cling to them and remain, this, monks, is called a monk who has not swallowed Māra's hook, who has broken the hook, shattered the hook, not fallen into ruin, not fallen into disaster, not to be done with as the Evil One wishes. Third. 4. The Discourse on the Simile of the Milk Tree. 231. Monks, for any monk or nun, who has lust, who has hatred, who has delusion, regarding forms cognizable by the eye, whose lust is not abandoned, whose hatred is not abandoned, whose delusion is not abandoned, even if few forms cognizable by the eye come into the range of the eye, they will overwhelm their mind; what then of many! Why is that? Because, monks, lust is present, hatred is present, delusion is present, lust is not abandoned, hatred is not abandoned, delusion is not abandoned …and so on. Monks, for any monk or nun, who has lust regarding tastes cognizable by the tongue …and so on. Monks, for any monk or nun, who has lust regarding mental phenomena cognizable by the mind there is, that greed exists, that hatred exists, that delusion exists, that greed is not abandoned, that hatred is not abandoned, that delusion is not abandoned. Even if a few mind-cognizable phenomena come into the range of his mind, they overwhelm his mind; what then of many! For what reason? Because, monks, that greed exists, that hatred exists, that delusion exists, that greed is not abandoned, that hatred is not abandoned, that delusion is not abandoned. "Just as, monks, a milky tree, a banyan or a fig or a plakṣa or a sycamore, young, tender, and juvenile. If a man were to cut it with a sharp axe, from wherever he cuts, milk would flow." "Yes, venerable sir." "For what reason?" "Because, venerable sir, the milk is there." "Even so, monks, for any monk or nun in whom, regarding eye-cognizable forms, that greed exists, that hatred exists, that delusion exists, that greed is not abandoned, that hatred is not abandoned, that delusion is not abandoned. Even if a few eye-cognizable forms come into the range of his eye, they overwhelm his mind; what then of many! For what reason? Because, monks, that greed exists, that hatred exists, that delusion exists, that greed is not abandoned, that hatred is not abandoned, that delusion is not abandoned... "For any monk or nun, monks, in whom, regarding tongue-cognizable tastes, that greed exists... "For any monk or nun, monks, in whom, regarding mind-cognizable phenomena, that greed exists, that hatred exists, that delusion exists, that greed is not abandoned, that hatred is not abandoned, that delusion is not abandoned. Even if a few mind-cognizable phenomena come into the range of his mind, they overwhelm his mind; what then of many! For what reason? Whatever lust, monks, that exists, whatever hatred that exists, whatever delusion that exists, whatever lust that is unabandoned, whatever hatred that is unabandoned, whatever delusion that is unabandoned. For any monk or nun, monks, regarding forms cognizable by the eye: whatever lust that does not exist, whatever hatred that does not exist, whatever delusion that does not exist, whatever lust that is abandoned, whatever hatred that is abandoned, whatever delusion that is abandoned— even if excessive forms cognizable by the eye come into the range of the eye, they do not overwhelm his mind; what then of slight ones! For what reason? Whatever lust, monks, that does not exist, whatever hatred that does not exist, whatever delusion that does not exist, whatever lust that is abandoned, whatever hatred that is abandoned, whatever delusion that is abandoned... and so on. For any monk or nun, monks, regarding tastes cognizable by the tongue... and so on... regarding mental phenomena cognizable by the mind: whatever lust that does not exist, whatever hatred that does not exist, whatever delusion that does not exist, whatever lust that is abandoned, whatever hatred that is abandoned, whatever delusion that is abandoned— even if excessive mental phenomena cognizable by the mind come into the range of the mind, they do not overwhelm his mind; what then of slight ones! For what reason? Whatever lust, monks, that does not exist, whatever hatred that does not exist, whatever delusion that does not exist, whatever lust that is abandoned, whatever hatred that is abandoned, whatever delusion that is abandoned. Just as, monks, a milky tree— a banyan, or a fig, or a plakṣa, or an udumbara— is dry, a three-year-old stump. If a man with a sharp axe were to cut it wherever, would milk come out? No, venerable sir. For what reason? Because, venerable sir, that milk does not exist. Even so, monks, for any monk or nun, regarding forms cognizable by the eye: whatever lust that does not exist, whatever hatred that does not exist, whatever delusion that does not exist, whatever lust that is abandoned, whatever hatred that is abandoned, whatever delusion that is abandoned— even if excessive c Forms cognizable by the eye come into the range of the eye, they do not overwhelm his mind; what then of the slight ones! For what reason is that? Whatever lust there is, bhikkhus, that is not. Whatever aversion there is, that is not. Whatever delusion there is, that is not. Whatever lust there is, that is abandoned. Whatever aversion there is, that is abandoned. Whatever delusion there is, that is abandoned...