English
…the mind pulls him to agreeable mental phenomena, disagreeable mental phenomena are repulsive. Thus, bhikkhus, there is lack of restraint. And how, bhikkhus, is there restraint? Here, bhikkhus, a bhikkhu, having seen a form with the eye, does not become infatuated with agreeable forms, does not become averse to disagreeable forms, and he dwells with mindfulness of the body established, with an immeasurable mind, and he understands that liberation of mind and liberation by wisdom as it really is, where those evil unwholesome states that have arisen in him cease without remainder… …having tasted a flavor with the tongue… …having cognized a mental phenomenon with the mind, does not become infatuated with agreeable mental phenomena, does not become averse to disagreeable mental phenomena, and he dwells with mindfulness of the body established, with an immeasurable mind, and he understands that liberation of mind and liberation by wisdom as it really is, where those evil unwholesome states that have arisen in him cease without remainder. Just as, bhikkhus, a man having taken six creatures of different ranges and different feeding grounds, would bind them with a strong rope. Having taken a snake, he would bind it with a strong rope. Having taken a crocodile, he would bind it with a strong rope. Having taken a bird… …having taken a dog… …having taken a jackal… …having taken a monkey, he would bind it with a strong rope. Having bound them with a strong rope, he would bind to a stake or a pillar. Then, bhikkhus, these six animals, with different ranges, different pastures, would pull towards their own range and pasture. The snake would pull, thinking, 'I will enter an anthill.' The crocodile would pull, thinking, 'I will enter the water.' The bird would pull, thinking, 'I will fly into the sky.' The dog would pull, thinking, 'I will enter a village.' The jackal would pull, thinking, 'I will enter a charnel ground.' The monkey would pull, thinking, 'I will enter a forest.' When, bhikkhus, these six animals were exhausted, worn out, then they would stand by that very stake or pillar, they would sit by it, they would lie down by it. In the same way, bhikkhus, for any bhikkhu whose mindfulness of the body is developed, made much of, the eye does not pull towards agreeable forms, disagreeable forms are not repulsive. ... The tongue does not pull towards agreeable tastes. ... The mind does not pull towards agreeable mental objects, disagreeable mental objects are not repulsive. Thus, bhikkhus, there is restraint. "'To a strong stake or pillar,' bhikkhus, this is a designation for mindfulness of the body. Therefore, bhikkhus, you should train yourselves thus: 'Our mindfulness of the body will be developed, made much of, made a vehicle, made a basis, steadily maintained, familiarized, well-undertaken.' Thus, bhikkhus, you should train yourselves." The Tenth. 11. The Barley Sheaf Sutta "Just as, bhikkhus, a barley sheaf might be placed at a crossroads. Then six men would come, with sticks in hand. They would strike the barley sheaf with six sticks. Thus, bhikkhus, that barley sheaf would be well-beaten, being struck by six sticks. Then a seventh man would come, with a stick in hand. He would strike that barley sheaf with a seventh stick. Thus, bhikkhus, that barley sheaf would be even better beaten, being struck by a seventh stick. In the same way, bhikkhus, the uninstructed ordinary person the eye is struck in the mind by agreeable and disagreeable forms… is struck in the tongue by agreeable and disagreeable tastes… is struck in the mind by agreeable and disagreeable mental objects. If that uninstructed ordinary person, monks, intends for future rebirth, then that deluded person, monks, is even more utterly destroyed, just like that bundle of barley struck by the seventh threshing stick. Once upon a time, monks, a battle between devas and asuras was arrayed. Then, monks, Vepacitti, the Asura King, addressed the asuras: "If, sirs, in the arrayed battle between devas and asuras, the asuras should win and the devas be defeated, then you should bind Sakka, the king of devas, with five-fold neck bonds and bring him to me in the asura city." And Sakka, the king of devas, monks, addressed the Tāvatiṃsa devas: "If, sirs, in the arrayed battle between devas and asuras, the devas should win and the asuras be defeated, then you should bind Vepacitti, the Asura King, with five-fold neck bonds and bring him to me in the Sudhammā assembly hall of the devas." In that battle, monks, the devas won, and the asuras were defeated. Then, monks, the Tāvatiṃsa devas bound Vepacitti, the Asura King, with five-fold neck bonds and brought him to Sakka, the king of devas, in the Sudhammā assembly hall of the devas. There, monks, Vepacitti, the Asura King, was bound with five-fold neck bonds. Whenever, monks, Vepacitti, the Asura King, thought thus: "The devas are righteous, the asuras are unrighteous; now I will go to the city of the devas," then he saw himself released from the five-fold neck bonds, and he was endowed and furnished with the five divine strands of sensual pleasure, and he enjoyed them. And whenever, monks, Vepacitti, the Asura King, thought thus: "The asuras are righteous, the devas are unrighteous; now I will go to the asura city…" "I will go to the city," then he perceives himself bound by five fetters, the neck-fetter being the fifth. And he is deprived of the five divine sense pleasures. So subtle, monks, is the bond of Vepacitti. More subtle than that is the bond of Māra. Thinking, monks, one is bound to Māra, not thinking, one is freed from the Evil One. "I am," monks, is a form of thinking, "I am this," is a form of thinking, "I shall be," is a form of thinking, "I shall not be," is a form of thinking, "I shall be with form," is a form of thinking, "I shall be without form," is a form of thinking, "I shall be percipient," is a form of thinking, "I shall be non-percipient," is a form of thinking, "I shall be neither percipient nor non-percipient," is a form of thinking. Thinking, monks, is a disease, thinking is a boil, thinking is a dart. Therefore, monks, "We will dwell with a mind that does not think" – thus, monks, should you train yourselves. "I am," monks, is a form of agitation, "I am this," is a form of agitation, "I shall be," is a form of agitation, "I shall not be," is a form of agitation, "I shall be with form," is a form of agitation, "I shall be without form," is a form of agitation, "I shall be percipient," is a form of agitation, "I shall be non-percipient," is a form of agitation, "I shall be neither percipient nor non-percipient," is a form of agitation. Agitation, monks, is a disease, agitation is a boil, agitation is a dart. Therefore, monks, "We will dwell with a mind that does not agitate" – thus, monks, should you train yourselves. "I am," monks, is a form of trembling, "I am this," is a form of trembling, "I shall be," is a form of trembling, "I shall not be," is a form of trembling, "I shall be with form," is a form of trembling, "I shall be without form," is a form of trembling, "I shall be percipient," is a form of trembling, "I shall be non-percipient," is a form of trembling, "I shall be neither percipient nor non-percipient," is a form of trembling. Trembling, monks, is a disease, trembling is a boil, trembling is a dart. Therefore, monks, "We will dwell with a mind that does not tremble" – "We will dwell with a giving mind" – Thus, monks, you should train. "'I am,' monks, this is proliferation. 'This I am,' this is proliferation. 'I will be,' and so on, 'I will not be,' 'I will be with form,' 'I will be formless,' 'I will be percipient,' 'I will be non-percipient,' 'I will be neither percipient nor non-percipient' – this is proliferation. Proliferation, monks, is a disease. Proliferation is a boil. Proliferation is a dart. Therefore, monks, 'We will dwell with a non-proliferated mind' – Thus, monks, you should train. "'I am,' monks, this is conceit. 'This I am,' this is conceit. 'I will be,' this is conceit. 'I will not be,' this is conceit. 'I will be with form,' this is conceit. 'I will be formless,' this is conceit. 'I will be percipient,' this is conceit. 'I will be non-percipient,' this is conceit. 'I will be neither percipient nor non-percipient,' this is conceit. Conceit, monks, is a disease. Conceit is a boil. Conceit is a dart. Therefore, monks, 'We will dwell with a mind with conceit struck down' – Thus, monks, you should train." The Eleventh. The Chapter on the Venomous Snake, the nineteenth. Its summary – Venomous Snake, Chariot, Tortoise, Two Logs, Leaking; Things of Suffering, Kiṃsuka Tree, Lute, Six Animals, Bundle of Barley. In the Chapter on the Six Sense Bases, the fourth fifty is finished. Its chapter summary – Destruction of Delight, Sixty Ways, Ocean, and with the Snake; These four fifties Are declared in the sections. The Connected Discourses on the Six Sense Bases is finished.