7.
The Discourse on Subject to Suffering
244.
Since, monks, a monk understands as it really is the origin and passing away of all phenomena subject to suffering.
And sensual pleasures are seen by him in such a way that, when seeing sensual pleasures, whatever sensual desire, sensual affection, sensual infatuation, sensual fever there is towards sensual pleasures, that does not underlie him.
And his conduct and dwelling are understood in such a way that, while conducting himself and dwelling, covetousness, displeasure, and evil unwholesome mental states do not underlie him.
"And how, monks, does a monk understand as it really is the origin and passing away of all phenomena subject to suffering? 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness' - thus, monks, a monk understands as it really is the origin and passing away of all phenomena subject to suffering.
"And how, monks, are sensual pleasures seen by a monk? In such a way that, when seeing sensual pleasures, whatever sensual desire, sensual affection, sensual infatuation, sensual fever there is towards sensual pleasures, that does not underlie him. Just as, monks, there might be a charcoal pit, more than a man's height deep, full of glowing embers, without flame, without smoke. Then a man might come along, wishing to live, not wishing to die, wishing for happiness, averse to suffering. Two strong men, having seized him by both arms, might drag him towards that charcoal pit. He would bend his body this way and that. What is the reason for this? It is known indeed, monks, to that man: 'I will fall into this charcoal pit, on that account I will undergo death or suffering like death.' So too, monks, sensual pleasures are seen by a monk as like a charcoal pit, in such a way that, when seeing sensual pleasures, whatever sensual desire, sensual affection, sensual infatuation, sensual fever there is towards sensual pleasures, that does not underlie him.
"And how, monks, is a monk's conduct and dwelling understood, in such a way that, while conducting himself and dwelling, covetousness, displeasure, and evil unwholesome mental states do not flow in? Just as, monks, a man might enter a grove full of thorns. There would be a thorn in front of him, a thorn behind him, a thorn to the north, a thorn to the south, a thorn below, a thorn above. He would go forward mindfully, he would step back mindfully - 'May a thorn not pierce me.' So too, monks, whatever in the world has a dear nature and a pleasant nature, this is called a thorn in the Noble One's discipline." Thus having understood, restraint and non-restraint should be known.
"And how, monks, is there non-restraint? Here, monks, 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. Thus, monks, there is non-restraint.
"And how, monks, is there restraint? Here, monks, 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. Thus, monks, there is restraint.
"If, monks, for that monk thus practising, thus dwelling, occasionally, due to a lapse of mindfulness, there arise evil unwholesome thoughts subject to mental fetters, slow, monks, is the arising of mindfulness. Then he quickly abandons them, dispels them, puts an end to them, brings them to obliteration.
"Just as, monks, a man might let fall two or three drops of water onto an iron cauldron heated all day. Slow, monks, is the falling of the drops of water, then they would quickly go to utter elimination and exhaustion. So too, monks, if for that monk thus practising, thus dwelling, occasionally, due to a lapse of mindfulness, there arise evil unwholesome thoughts subject to mental fetters, slow, monks, is the arising of mindfulness. Then he quickly abandons them, dispels them, puts an end to them, brings them to obliteration. Thus, monks, for a monk the practice and dwelling have been understood; in such a way that for one practising and dwelling, covetousness, displeasure, and evil unwholesome mental states do not flow in. If, monks, that monk thus practising, thus dwelling, kings or royal ministers or friends or colleagues or relatives or blood-relations were to invite him, bringing wealth - 'Come, good man, why do these orange robes burn you, why do you wander about shaven-headed with a bowl, come, having returned to the lower life, enjoy wealth and make merit.' That indeed, monks, that monk thus practising, thus dwelling, having rejected the training, will return to the lower life - this is impossible.
"Just as, monks, the river Ganges slants towards the east, slopes towards the east, inclines towards the east. Then a great multitude of people might come, having taken spades and baskets - 'We shall make this river Ganges slant towards the west, slope towards the west, incline towards the west.' What do you think, monks, would that great multitude of people make the river Ganges slant towards the west, slope towards the west, incline towards the west?" "No, Venerable Sir." "What is the reason for this?" "The river Ganges, Venerable Sir, slants towards the east, slopes towards the east, inclines towards the east; it is not easy to make it slant towards the west, slope towards the west, incline towards the west. That great multitude of people would only become partakers of weariness and vexation." "So too, monks, if that monk thus practising, thus dwelling, kings or royal ministers or friends or colleagues or relatives or blood-relations were to invite him, bringing wealth - 'Come, good man, why do these orange robes burn you, why do you wander about shaven-headed with a bowl, come, having returned to the lower life, enjoy wealth and make merit.' That indeed, monks, that monk thus practising, thus dwelling, having rejected the training, will return to the lower life - this is impossible. What is the reason for this? For that mind, monks, which for a long time has slanted towards seclusion, sloped towards seclusion, inclined towards seclusion, that it will return to the lower life - this is impossible." The seventh.