6.
The Discourse on the Exposition of the Lustful
243.
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Monastery.
Now at that time the Sakyans of Kapilavatthu had a new assembly hall, recently built, not yet inhabited by any ascetic or brahmin or any human being.
Then the Sakyans of Kapilavatthu approached the Blessed One;
having approached, they paid respect to the Blessed One and sat down to one side.
Seated to one side, the Sakyans of Kapilavatthu said this to the Blessed One -
"Here, venerable sir, the Sakyans of Kapilavatthu have a new assembly hall, recently built, not yet inhabited by any ascetic or brahmin or any human being.
May the Blessed One, venerable sir, use it first.
When it has been first used by the Blessed One, afterwards the Sakyans of Kapilavatthu will use it.
That would be for the welfare and happiness of the Sakyans of Kapilavatthu for a long time."
The Blessed One consented by silence.
Then the Sakyans of Kapilavatthu, having learned of the Blessed One's acceptance, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and approached the new assembly hall; having approached, they completely spread the assembly hall with coverings, prepared seats, set up a water jar, and lit an oil lamp, then approached the Blessed One; having approached, they said this to the Blessed One - "The assembly hall is completely spread with coverings, venerable sir, seats have been prepared, a water jar has been set up, an oil lamp has been lit. Now let the Blessed One do as he thinks fit, venerable sir." Then the Blessed One, having dressed, taking his bowl and robe, together with the Community of monks, approached the new assembly hall; having approached, having washed his feet, he entered the assembly hall and sat down leaning against the middle pillar, facing east. The Community of monks too, having washed their feet, entered the assembly hall and sat down leaning against the western wall, facing east, with the Blessed One in front. The Sakyans of Kapilavatthu, having washed their feet, entered the assembly hall and sat down leaning against the eastern wall, facing west, with the Blessed One in front. Then the Blessed One, having instructed, encouraged, inspired, and gladdened the Sakyans of Kapilavatthu with a talk on the Teaching for much of the night, dismissed them - "The night has passed, Gotamas. Now do as you think fit." "Yes, venerable sir," the Sakyans of Kapilavatthu replied to the Blessed One, rose from their seats, paid respect to the Blessed One, circumambulated him keeping him on their right, and departed.
Then the Blessed One, when the Sakyans of Kapilavatthu had recently departed, addressed the Venerable Mahāmoggallāna - "The Community of monks is free from sloth and torpor, Moggallāna. Let a talk on the Teaching occur to you, Moggallāna, for the monks. My back aches; I will stretch it." "Yes, venerable sir," the Venerable Mahāmoggallāna assented to the Blessed One. Then the Blessed One, having prepared the double robe folded in four, lay down in the lion's posture on his right side, overlapping foot upon foot, mindful and fully aware, having attended to the perception of rising. There the Venerable Mahāmoggallāna addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this: "I will teach you, friends, the method of one who is lustful and the method of one who is not lustful. Listen to that, pay close attention; I will speak." "Yes, friend," those monks assented to the Venerable Mahāmoggallāna. The Venerable Mahāmoggallāna said this:
"How, friend, is one filled with desire? Here, friend, a monk, having seen a form with the eye, is resolved upon a pleasant form, is repelled by an unpleasant form, and dwells with bodily mindfulness not established, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder... etc. Having tasted a flavour with the tongue... etc. Having cognised a mental object with the mind, he is resolved upon a pleasant mental object, is repelled by an unpleasant mental object, and dwells with bodily mindfulness not established, with a limited mind, and does not understand as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. This is called, friend, a monk filled with desire regarding forms cognisable by the eye... etc. filled with desire regarding flavours cognisable by the tongue... etc. filled with desire regarding mental phenomena cognisable by the mind. And, friend, if Māra approaches a monk dwelling thus from the eye, Māra indeed gains access, Māra gains an object... etc. If Māra approaches him from the tongue, Māra indeed gains access, Māra gains an object... etc. If Māra approaches him from the mind, Māra indeed gains access, Māra gains an object.
"Just as, friend, a hut made of reeds or a hut made of grass, dry, a dead tree, three or four years old. If a man were to approach it from the eastern direction with a blazing grass torch, fire would indeed gain access, fire would gain an object; If a man were to approach it from the western direction with a blazing grass torch... etc. If from the northern direction... etc. If from the southern direction... etc. If from below... etc. If from above... From wherever a man might approach it with a blazing grass torch, fire would indeed gain access, fire would gain an object. So too, friend, if Māra approaches a monk dwelling thus from the eye, Māra indeed gains access, Māra gains an object... etc. If Māra approaches him from the tongue... etc. If Māra approaches him from the mind, Māra indeed gains access, Māra gains an object. And, friend, for a monk dwelling thus, forms have overpowered the monk, the monk has not overpowered forms; sounds have overpowered the monk, the monk has not overpowered sounds; odours have overpowered the monk, the monk has not overpowered odours; flavours have overpowered the monk, the monk has not overpowered flavours; tangible objects have overpowered the monk, the monk has not overpowered tangible objects; mental phenomena have overpowered the monk, the monk has not overpowered mental phenomena. This is called, friend, a monk overpowered by forms, overpowered by sounds, overpowered by odours, overpowered by flavours, overpowered by tangible objects, overpowered by mental phenomena, overpowered, not one who overpowers; evil unwholesome mental states have overpowered him, that are subject to defilement, leading to rebirth, that give trouble, with painful results, leading to future birth, ageing and death. Thus, friend, one is filled with desire.
"And how, friend, is one not filled with desire? Here, friend, a monk, having seen a form with the eye, is not resolved upon a pleasant form, is not repelled by an unpleasant form, and dwells with bodily mindfulness established, with a limitless mind, and understands as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder... etc. Having tasted a flavour with the tongue... etc. Having cognised a mental object with the mind, he is not resolved upon a pleasant mental object, is not repelled by an unpleasant mental object, and dwells with bodily mindfulness established, with a limitless mind, and understands as it really is that liberation of mind and liberation by wisdom where those arisen evil unwholesome mental states cease without remainder. This is called, friend, a monk not filled with desire regarding forms cognisable by the eye... etc. not filled with desire regarding mental phenomena cognisable by the mind. And, friend, if Māra approaches a monk dwelling thus from the eye, Māra does not gain access, Māra does not gain an object... etc. If Māra approaches him from the tongue... etc. If Māra approaches him from the mind, Māra does not gain access, Māra does not gain an object.
"Just as, friend, a pinnacle building or a hall with thick clay plastered with mud. If a man were to approach it from the eastern direction with a blazing grass torch, the fire would indeed not gain access, the fire would not gain an object. Etc. If from the western direction... If from the northern direction... If from the southern direction... If from below... If from above... From wherever a man were to approach it with a blazing grass torch, the fire would indeed not gain access, the fire would not gain an object. So too, friend, if Māra approaches a monk dwelling thus from the eye, Māra indeed does not gain access, Māra does not gain an object. Etc. If Māra approaches him from the mind, Māra does not gain access, Māra does not gain an object. And, friend, a monk dwelling thus overpowers forms, forms do not overpower the monk; The monk overpowers sounds, sounds do not overpower the monk; The monk overpowers odours, odours do not overpower the monk; The monk overpowers flavours, flavours do not overpower the monk; The monk overpowers tangible objects, tangible objects do not overpower the monk; The monk overpowers mental phenomena, mental phenomena do not overpower the monk. This, friend, is called a monk who is an overpowerer of forms, an overpowerer of sounds, an overpowerer of odours, an overpowerer of flavours, an overpowerer of tangible objects, an overpowerer of mental phenomena, an overpowerer, not overpowered; he has overpowered those evil unwholesome mental states that are subject to defilement, leading to rebirth, giving anguish, with painful results, leading to future birth, ageing and death. Thus, friend, one is unaffected by defilements."
Then the Blessed One, having risen, addressed the Venerable Mahāmoggallāna: "Good, good, Moggallāna! Good indeed, Moggallāna, you have spoken to the monks the exposition on one affected by defilements and the exposition on one unaffected by defilements."
This the Venerable Mahāmoggallāna said. The Teacher approved. Those monks, delighted, rejoiced in what the Venerable Mahāmoggallāna had said. The sixth.