SN 35.206 PTS: S iv 198 CDB ii 1255 (corresponds to CDB SN 35.247)
Chappana Sutta: The Six Animals
translated from the Pali by Thanissaro Bhikkhu
The Buddha explains how training the mind is like keeping six unruly animals tied together on a leash.
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"Suppose that a man, wounded and festering, were to go into a swampy jungle. Its sharp-bladed grasses would pierce his feet; its thorns would scratch his festering sores. And so, from that cause, he would experience an even greater measure of pain and unhappiness. In the same way, there is the case where a certain monk, having gone to a village or to the wilderness, meets up with someone who upbraids him: 'This venerable one, acting in this way, undertaking practices in this way, is a thorn of impurity in this village.' Knowing this person to be a thorn, one should understand restraint and lack of restraint.
"And what is lack of restraint? There is the case where a monk, seeing a form with the eye, is obsessed with pleasing forms, is repelled by unpleasing forms, and remains with body-mindfulness unestablished, with limited awareness. He does not discern, as it actually is present, the awareness-release, the discernment-release where any evil, unskillful mental qualities that have arisen utterly cease without remainder.
"Hearing a sound with the ear...
"Smelling an aroma with the nose...
"Tasting a flavor with the tongue...
"Touching a tactile sensation with the body...
"Cognizing an idea with the intellect, he is obsessed with pleasing ideas, is repelled by unpleasing ideas, and remains with body-mindfulness unestablished, with limited awareness. He does not discern, as it actually is present, the awareness-release, the discernment-release where any evil, unskillful mental qualities that have arisen utterly cease without remainder.
"Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope. Catching a snake, he would bind it with a strong rope. Catching a crocodile... a bird... a dog... a hyena... a monkey, he would bind it with a strong rope. Binding them all with a strong rope, and tying a knot in the middle, he would set chase to them.
"Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, thinking, 'I'll go into the anthill.' The crocodile would pull, thinking, 'I'll go into the water.' The bird would pull, thinking, 'I'll fly up into the air.' The dog would pull, thinking, 'I'll go into the village.' The hyena would pull, thinking, 'I'll go into the charnel ground.' The monkey would pull, thinking, 'I'll go into the forest.' And when these six animals became internally exhausted, they would submit, they would surrender, they would come under the sway of whichever among them was the strongest. In the same way, when a monk whose mindfulness immersed in the body is undeveloped & unpursued, the eye pulls toward pleasing forms, while unpleasing forms are repellent. The ear pulls toward pleasing sounds... The nose pulls toward pleasing aromas... The tongue pulls toward pleasing flavors... The body pulls toward pleasing tactile sensations... The intellect pulls toward pleasing ideas, while unpleasing ideas are repellent. This, monks, is lack of restraint.
"And what is restraint? There is the case where a monk, seeing a form with the eye, is not obsessed with pleasing forms, is not repelled by unpleasing forms, and remains with body-mindfulness established, with immeasurable awareness. He discerns, as it actually is present, the awareness-release, the discernment-release where all evil, unskillful mental qualities that have arisen utterly cease without remainder.
"Hearing a sound with the ear...
"Smelling an aroma with the nose...
"Tasting a flavor with the tongue...
"Touching a tactile sensation with the body...
"Cognizing an idea with the intellect, he is not obsessed with pleasing ideas, is not repelled by unpleasing ideas, and remains with body-mindfulness established, with immeasurable awareness. He discerns, as it actually is present, the awareness-release, the discernment-release where all evil, unskillful mental qualities that have arisen utterly cease without remainder.
"Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope. Catching a snake, he would bind it with a strong rope. Catching a crocodile... a bird... a dog... a hyena... a monkey, he would bind it with a strong rope. Binding them all with a strong rope, he would tether them to a strong post or stake.[1]
"Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, thinking, 'I'll go into the anthill.' The crocodile would pull, thinking, 'I'll go into the water.' The bird would pull, thinking, 'I'll fly up into the air.' The dog would pull, thinking, 'I'll go into the village.' The hyena would pull, thinking, 'I'll go into the charnel ground.' The monkey would pull, thinking, 'I'll go into the forest.' And when these six animals became internally exhausted, they would stand, sit, or lie down right there next to the post or stake. In the same way, when a monk whose mindfulness immersed in the body is developed & pursued, the eye does not pull toward pleasing forms, and unpleasing forms are not repellent. The ear does not pull toward pleasing sounds... The nose does not pull toward pleasing aromas... The tongue does not pull toward pleasing flavors... The body does not pull toward pleasing tactile sensations... The intellect does not pull toward pleasing ideas, and unpleasing ideas are not repellent. This, monks, is restraint.
"Thus you should train yourselves: 'We will develop mindfulness immersed in the body. We will pursue it, hand it the reins and take it as a basis, give it a grounding. We will steady it, consolidate it, and set about it properly.' That's how you should train yourselves."
Note
1. The 'strong post or stake' is a term for mindfulness immersed in the body.
SN 35.206/247: Chappana Sutta — The Six Animals
Re: SN 35.206/247: Chappana Sutta — The Six Animals
SN 35.206 PTS: S iv 198 CDB ii 1255 (corresponds to CDB SN 35.247)
Chapaa.na Sutta: The Six Animals (excerpt)
translated from the Pali by Maurice O'Connell Walshe
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"Suppose, monks, a man catches six animals of different domains and different resorts of living — a snake, a crocodile, a bird, a dog, a jackal and a monkey, tethering each with a stout rope. Having tethered them with a stout rope, he fastens the ropes together in the middle, he lets go of them. Now, monks, these six animals of different domains and feeding habits would swing around and struggle, each trying to get to his natural domain. The snake would struggle, thinking 'I'll get to the ant-hill'; the crocodile: 'I'll get into the water'; the bird: 'I'll fly up in the air'' the dog: 'I'll make for the village'; the jackal: 'I'll make for the charnel-ground'; the monkey: 'I'll head for the forest.'
"Now, monks, when those six hungry animals grew weary, they would yield to the one that was the strongest, go his way and be under his power. In the same way, monks, whenever a monk fails to practice and develop mindfulness as to body, the eye struggles to draw him towards attractive objects, while unattractive objects are repellent to him... The mind struggles to draw him towards attractive objects of thought, while unattractive objects of thought are repellent to him. This, monks, is lack of restraint. And what, monks, is restraint? In this, a monk, seeing objects with the eye, is not drawn to attractive objects, is not repelled by unattractive objects. He remains with firmly established mindfulness as to body, his mind being unrestricted.[1] He knows in truth that liberation of the heart, that liberation by wisdom,[2] through which those evil, unskilled states that have arisen pass away without remainder...
"Suppose a man catches six animals (as before), and he fastens the rope together to a stout post or pillar... Then, when those six animals grow weary, they would have to stand, crouch or lie down by the stout post or pillar. In the same way, monks, when a monk practices and develops mindfulness as to the body, the eye does not struggle to draw him towards attractive visual objects, nor are unattractive visual objects repellent to him... the mind does not struggle to draw him towards attractive objects of thought, nor are unattractive objects of thought repellent to him. This, monks, is restraint.
"'Tethered to a stout post or pillar,' monks, denotes mindfulness as to body. Therefore, monks, this is how you must train yourselves: 'We shall practice mindfulness as to body, develop it, make it our vehicle, our dwelling-place, our resort, we will build it up and undertake it thoroughly.' This, monks, is how you must train yourselves."
Notes
1. Appamaa.na: "boundless."
2. Cetovimutti paññaavimutti. Woodward translates too literally "that emancipation of the heart, that emancipation of wisdom," which makes little sense. Arahantship is meant by both terms.
Chapaa.na Sutta: The Six Animals (excerpt)
translated from the Pali by Maurice O'Connell Walshe
http://www.accesstoinsight.org/tipitaka ... .wlsh.html" onclick="window.open(this.href);return false;
"Suppose, monks, a man catches six animals of different domains and different resorts of living — a snake, a crocodile, a bird, a dog, a jackal and a monkey, tethering each with a stout rope. Having tethered them with a stout rope, he fastens the ropes together in the middle, he lets go of them. Now, monks, these six animals of different domains and feeding habits would swing around and struggle, each trying to get to his natural domain. The snake would struggle, thinking 'I'll get to the ant-hill'; the crocodile: 'I'll get into the water'; the bird: 'I'll fly up in the air'' the dog: 'I'll make for the village'; the jackal: 'I'll make for the charnel-ground'; the monkey: 'I'll head for the forest.'
"Now, monks, when those six hungry animals grew weary, they would yield to the one that was the strongest, go his way and be under his power. In the same way, monks, whenever a monk fails to practice and develop mindfulness as to body, the eye struggles to draw him towards attractive objects, while unattractive objects are repellent to him... The mind struggles to draw him towards attractive objects of thought, while unattractive objects of thought are repellent to him. This, monks, is lack of restraint. And what, monks, is restraint? In this, a monk, seeing objects with the eye, is not drawn to attractive objects, is not repelled by unattractive objects. He remains with firmly established mindfulness as to body, his mind being unrestricted.[1] He knows in truth that liberation of the heart, that liberation by wisdom,[2] through which those evil, unskilled states that have arisen pass away without remainder...
"Suppose a man catches six animals (as before), and he fastens the rope together to a stout post or pillar... Then, when those six animals grow weary, they would have to stand, crouch or lie down by the stout post or pillar. In the same way, monks, when a monk practices and develops mindfulness as to the body, the eye does not struggle to draw him towards attractive visual objects, nor are unattractive visual objects repellent to him... the mind does not struggle to draw him towards attractive objects of thought, nor are unattractive objects of thought repellent to him. This, monks, is restraint.
"'Tethered to a stout post or pillar,' monks, denotes mindfulness as to body. Therefore, monks, this is how you must train yourselves: 'We shall practice mindfulness as to body, develop it, make it our vehicle, our dwelling-place, our resort, we will build it up and undertake it thoroughly.' This, monks, is how you must train yourselves."
Notes
1. Appamaa.na: "boundless."
2. Cetovimutti paññaavimutti. Woodward translates too literally "that emancipation of the heart, that emancipation of wisdom," which makes little sense. Arahantship is meant by both terms.
Re: SN 35.206/247: Chappana Sutta — The Six Animals
"Bhikkhus, suppose a man with limbs wounded and festering would enter a wood of thorny reeds, and the kusa thorns would prick his feet and the reed blades would slash his limbs. Thus that man would thereby experience even more pain and displeasure."
BB: Sara, according to the Pali English Dictionary, is the reed Saccharaum sara, used to make arrows.
"So too, Bhikkhus, some bhikkhu here, gone to the village or the forest, meets someone who reproaches him thus: 'This venerable one, acting in such a way, behaving in such a way, is a foul village thorn.' Having understood him thus as a thorn, one should understand restraint and non-restraint."
Spk: He is a foul village thorn: "foul" in the sense of impure, a "village thorn" in the sense of wounding the villagers [Spk-pt: that is, oppressing them by accepting their services while being unworthy of them].
BB: Sara, according to the Pali English Dictionary, is the reed Saccharaum sara, used to make arrows.
"So too, Bhikkhus, some bhikkhu here, gone to the village or the forest, meets someone who reproaches him thus: 'This venerable one, acting in such a way, behaving in such a way, is a foul village thorn.' Having understood him thus as a thorn, one should understand restraint and non-restraint."
Spk: He is a foul village thorn: "foul" in the sense of impure, a "village thorn" in the sense of wounding the villagers [Spk-pt: that is, oppressing them by accepting their services while being unworthy of them].
Re: SN 35.206/247: Chappana Sutta — The Six Animals
In the similes the six animals dragging in different directions,
snake, crocodile, bird, dog, hyena, monkey,
are compared with the six senses,
eye, ear, nose, tongue, body, mind, dragging a person from one thing to another...
Is there supposed to be any relationship between the animals and the sense?
A misbehaving monkey being like a monkey is a common idea in teachings (though not that common in suttas). Any other ideas?
Mike
snake, crocodile, bird, dog, hyena, monkey,
are compared with the six senses,
eye, ear, nose, tongue, body, mind, dragging a person from one thing to another...
Is there supposed to be any relationship between the animals and the sense?
A misbehaving monkey being like a monkey is a common idea in teachings (though not that common in suttas). Any other ideas?
Mike