Saṃyutta Nikāya
4. Saḷāyatana Vagga
35. Saḷāyatana Saṃyutta
§ IV: Paññāsaka Catuttha
4. Āsīvisa Vagga
Sutta 205
Vīṇ'Opama Suttaṃ
The Lute
Translated from the Pali by Thanissaro Bhikkhu.
Proofed against and modified in accordance with the revised edition at dhammatalks.org
Provenance, terms and conditons
[1][pts][bodh] "Monks, in whatever monk or nun there arises desire, passion, aversion, delusion, or mental resistance with regard to forms cognizable via the eye, he/she should hold the mind in check.
(Thinking,)
'It's dangerous and dubious, that path, thorny and overgrown, a miserable path, a devious path, impenetrable.
It's a path followed by people of no integrity, not a path followed by people of integrity.
It's not worthy of you,' he/she should hold the mind in check with regard to forms cognizable via the eye.
"In whatever monk or nun there arises desire, passion, aversion, delusion, or mental resistance with regard to sounds cognizable via the ear... aromas cognizable via the nose... flavors cognizable via the tongue... tactile sensations cognizable via the body... ideas cognizable via the intellect, he/she should hold the mind in check.
(Thinking,)
'It's dangerous and dubious, that path, thorny and overgrown, a miserable path, a devious path, impenetrable.
It's a path followed by people of no integrity, not a path followed by people of integrity.
It's not worthy of you,' he/she should hold the mind in check with regard to ideas cognizable via the intellect.
"Suppose that corn had ripened and the watchman was heedless.
A corn-eating ox, invading the corn to eat it, would intoxicate itself as much as it liked.
In the same way, an uninstructed run-of-the-mill person, not exercising restraint with regard to the six media of sensory contact, intoxicates himself with the five strings of sensuality as much as he likes.
"Now suppose that corn had ripened and the watchman was heedful.
The corn-eating ox would invade the corn to eat it, but then the watchman would grab it firmly by the muzzle.
Having grabbed it firmly by the muzzle, he would pin it down by the forehead.
Having pinned it down by the forehead, he would give it a sound thrashing with a stick.
Having given it a sound thrashing with a stick, he would let it go.
"A second time...
A third time, the corn-eating ox would invade the corn to eat it, but then the watchman would grab it firmly by the muzzle.
Having grabbed it firmly by the muzzle, he would pin it down by the forehead.
Having pinned it down by the forehead, he would give it a sound thrashing with a stick.
Having given it a sound thrashing with a stick, he would let it go.
"As a result, the corn-eating ox — regardless of whether it went to the village or to the wilds, was standing still or lying down — wouldn't invade the corn again, because it would recall the earlier taste it got of the stick.
"In the same way, when a monk's mind is held back, thoroughly held back, from the six media of sensory contact, his mind settles inwardly, grows steady, unified, and concentrated.
"Suppose there were a king or king's minister who had never heard the sound of a lute before.
He might hear the sound of a lute and say, 'What, my good men, is that sound — so delightful, so tantalizing, so intoxicating, so ravishing, so enthralling?'
They would say, 'That, sire, is called a lute, whose sound is so delightful, so tantalizing, so intoxicating, so ravishing, so enthralling.'
Then he would say, 'Go and fetch me that lute.'
They would fetch the lute and say, 'Here, sire, is the lute whose sound is so delightful, so tantalizing, so intoxicating, so ravishing, so enthralling.'
He would say, 'Enough of your lute.
Fetch me just the sound.'
Then they would say, 'This lute, sire, is made of numerous components, a great many components.
It's through the activity of numerous components that it sounds: that is, in dependence on the body, the skin, the neck, the frame, the strings, the bridge, and the appropriate human effort.
Thus it is that this lute — made of numerous components, a great many components — sounds through the activity of numerous components.'
"Then the king would split the lute into ten pieces, a hundred pieces.
Having split the lute into ten pieces, a hundred pieces, he would shave it to splinters.
Having shaved it to splinters, he would burn it in a fire.
Having burned it in a fire, he would reduce it to ashes.
Having reduced it to ashes, he would winnow it before a high wind or let it be washed away by a swift-flowing stream.
He would then say, 'A sorry thing, this lute — whatever a lute may be — by which people have been so thoroughly tricked and deceived.'
"In the same way, a monk investigates form, however far form may go.
He investigates feeling... perception... fabrications... consciousness, however far consciousness may go.
As he is investigating form... feeling... perception... fabrications... consciousness, however far consciousness may go, any thoughts of 'me' or 'mine' or 'I am' do not occur to him."
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