Difference between revisions of "Kimsukaa Sutta"
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But that [[monk]] was dissatisfied with the other's answer, so he went to another [[monk]]... | But that [[monk]] was dissatisfied with the other's answer, so he went to another [[monk]]... | ||
− | "[[Friend]], when a [[monk]] fully comprehends as it really is that whatever is of a [[nature]] to arise is bound to pass away,[5] to that extent his [[vision]] becomes fully [[purified]]." | + | "[[Friend]], when a [[monk]] fully comprehends as it really is that whatever is of a [[nature]] to arise is [[bound]] to pass away,[5] to that extent his [[vision]] becomes fully [[purified]]." |
But that [[monk]] was dissatisfied with the other's answer, and he went to the [[Blessed One]]... | But that [[monk]] was dissatisfied with the other's answer, and he went to the [[Blessed One]]... | ||
− | "Suppose, [[monk]], a man had never seen a 'what's it' [[tree]]. So he went to someone who had seen one,[6] and said: 'Tell me, good sir, what does a "what's it" [[tree]] look like?' The other man replied: 'Well now, a "what's it" [[tree]] is sort of blackish, like a burnt stump.' But that man was not long satisfied with this answer, so he went to another man... 'Well now, a "what's it" [[tree]] is sort of reddish, like a lump of | + | "Suppose, [[monk]], a man had never seen a 'what's it' [[tree]]. So he went to someone who had seen one,[6] and said: 'Tell me, good sir, what does a "what's it" [[tree]] look like?' The other man replied: 'Well now, a "what's it" [[tree]] is sort of blackish, like a burnt stump.' But that man was not long satisfied with this answer, so he went to another man... 'Well now, a "what's it" [[tree]] is sort of reddish, like a lump of meat.' But that man was not long satisfied with this answer, so he went to another man... 'Well now, a "what's it" [[tree]] is stripped of its bark, with burst pods, rather like an [[acacia]].' But that man was not long satisfied with this answer, so he went to another man... 'Well now, a "what's it" [[tree]] has very thick leaves. It gives close shade like a banyan.' So for a while he sees the 'what's it' [[tree]] as that man sees it. |
"In the same way, [[monk]], according to the way the [[vision]] of these [[wise]] [[monks]][7] has become [[purified]], so they explain it, each according to his disposition. | "In the same way, [[monk]], according to the way the [[vision]] of these [[wise]] [[monks]][7] has become [[purified]], so they explain it, each according to his disposition. | ||
− | "It is, [[monk]], just like some king's border-city, with strong walls and arches, and with six gates. And there is a [[wise]], [[skilled]] and [[experienced]] [[gatekeeper]] who keeps out the unknown and admits the known. From the [[east]] there come a swift pair of messengers, and they say to the [[gatekeeper]]: 'Where is the [[lord]] of this city?' — 'He is over there, sirs, at the cross-roads in the center.' Then the two messengers take a truthful report to the [[lord]] of the city, and return the way they came. [Likewise from the [[west]], [[south]], [[north]].] | + | "It is, [[monk]], just like some king's border-city, with strong walls and arches, and with [[six gates]]. And there is a [[wise]], [[skilled]] and [[experienced]] [[gatekeeper]] who keeps out the unknown and admits the known. From the [[east]] there come a swift pair of messengers, and they say to the [[gatekeeper]]: 'Where is the [[lord]] of this city?' — 'He is over there, sirs, at the cross-roads in the center.' Then the two messengers take a truthful report to the [[lord]] of the city, and return the way they came. [Likewise from the [[west]], [[south]], [[north]].] |
− | "I have given you a [[parable]], [[monk]], and so that you can understand it, this is the explanation: 'The city' is a [[name]] for the [[body]], composed of the [[four great elements]], born of mother and father, an [[accumulation]] of {{Wiki|rice}} and gruel, [[impermanent]], [[subject]] to abrasion, [[dissolution]] and {{Wiki|disintegration}}. 'The six gates' denote the six internal sense-spheres.[8] 'The [[gatekeeper]]' denotes [[mindfulness]]. 'The two swift messengers' denote [[calm]] and [[insight]].[9] 'The [[lord]] of the city' denotes [[consciousness]]. 'The cross-roads at the center' denotes the [[four great elements]]: the [[earth-element]], the [[water-element]], the [[fire-element]], the air-element. 'The truthful report' denotes [[Nibbaana]]. 'The way they came,' [[monk]], denotes the [[Noble Eightfold Path]], that is to say [[Right View]], [[Right Thought]], [[Right Speech]], [[Right Action]], [[Right Livelihood]], [[Right Effort]], [[Right Mindfulness]], [[Right Concentration]]." | + | "I have given you a [[parable]], [[monk]], and so that you can understand it, this is the explanation: 'The city' is a [[name]] for the [[body]], composed of the [[four great elements]], born of mother and father, an [[accumulation]] of {{Wiki|rice}} and gruel, [[impermanent]], [[subject]] to abrasion, [[dissolution]] and {{Wiki|disintegration}}. 'The [[six gates]]' denote the six internal sense-spheres.[8] 'The [[gatekeeper]]' denotes [[mindfulness]]. 'The two swift messengers' denote [[calm]] and [[insight]].[9] 'The [[lord]] of the city' denotes [[consciousness]]. 'The cross-roads at the center' denotes the [[four great elements]]: the [[earth-element]], the [[water-element]], the [[fire-element]], the air-element. 'The truthful report' denotes [[Nibbaana]]. 'The way they came,' [[monk]], denotes the [[Noble Eightfold Path]], that is to say [[Right View]], [[Right Thought]], [[Right Speech]], [[Right Action]], [[Right Livelihood]], [[Right Effort]], [[Right Mindfulness]], [[Right Concentration]]." |
==Notes== | ==Notes== | ||
− | 1. {{Wiki|Butea frondosa}}, a tall [[tree]] known as "flame of the {{Wiki|forest}}." The title "Judas [[Tree]]" (K.S. | + | 1. {{Wiki|Butea frondosa}}, a tall [[tree]] known as "flame of the {{Wiki|forest}}." The title "Judas [[Tree]]" (K.S. ([[Book]] of the [[Kindred Sayings]], trans. of the [[Sa.myutta Nikaaya]], Vol. IV, PTS 1927]) arouses inappropriate associations. The literal meaning of the [[Pali]] is "What's It," which is entirely appropriate to the [[humor]] of the story of the doubting [[monk's]] questionings. |
− | 2. [[Eye]] and [[visible object]], {{Wiki|ear}} and [[sound]], etc, the sixth pair being, of course, [[mind]] and mind-object ([[objects]] of [[thought]]). | + | 2. [[Eye]] and [[visible object]], {{Wiki|ear}} and [[sound]], etc, the sixth pair being, of course, [[mind]] and [[mind-object]] ([[objects]] of [[thought]]). |
3. The [[five khandhas]]: [[body]] ([[ruupa]]), [[feeling]] (vedanaa), [[perception]] (saññaa), the [[mental formations]] ([[sankhaaraa]]) and [[consciousness]] (viññaa.na). See Vol. I, n. 49. | 3. The [[five khandhas]]: [[body]] ([[ruupa]]), [[feeling]] (vedanaa), [[perception]] (saññaa), the [[mental formations]] ([[sankhaaraa]]) and [[consciousness]] (viññaa.na). See Vol. I, n. 49. | ||
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8. [[Eye]], {{Wiki|ear}}, {{Wiki|nose}}, {{Wiki|tongue}}, [[body]] (as {{Wiki|organ}} of {{Wiki|touch}}), [[mind]]. The "internal" halves of the six pairs mentioned in n. 2. | 8. [[Eye]], {{Wiki|ear}}, {{Wiki|nose}}, {{Wiki|tongue}}, [[body]] (as {{Wiki|organ}} of {{Wiki|touch}}), [[mind]]. The "internal" halves of the six pairs mentioned in n. 2. | ||
− | 9. Samatha-vipassanaa: the two branches of bhaavanaa (generally rendered "[[meditation]]" but better called "[[mind-training]]"). [[Samatha]] "[[calm]], [[tranquillity]]" is developed by the practice of the eighth step of the [[Noble Eightfold Path]] (sammaa-samaadhi), and vipassanaa "[[insight]]" by the seventh (sammaa-sati). Both are necessary parts of the [[Buddhist]] training, though vipassanaa is the practice that leads to the goal. | + | 9. Samatha-vipassanaa: the two branches of bhaavanaa (generally rendered "[[meditation]]" but better called "[[mind-training]]"). [[Samatha]] "[[calm]], [[tranquillity]]" is developed by the [[practice]] of the eighth step of the [[Noble Eightfold Path]] (sammaa-samaadhi), and vipassanaa "[[insight]]" by the seventh (sammaa-sati). Both are necessary parts of the [[Buddhist]] {{Wiki|training}}, though vipassanaa is the [[practice]] that leads to the goal. |
{{R}} | {{R}} | ||
[http://www.dhammawiki.com/index.php?title=Category:Samyutta_Nikaya dhammawiki.com] | [http://www.dhammawiki.com/index.php?title=Category:Samyutta_Nikaya dhammawiki.com] | ||
[[Category:Saṃyutta Nikāya]] | [[Category:Saṃyutta Nikāya]] |
Latest revision as of 09:25, 4 April 2016
Ki.msukaa Sutta: The 'What's It' Tree (Ki.msuka)
translated from the Pali by
Maurice O'Connell Walshe
[1] A certain monk visited another monk and said: "Tell me, friend, how does a monk's vision become fully purified?"
"Friend, when a monk fully comprehends as they really are the arising and passing away of the six spheres of contact,[2] to that extent his vision becomes fully purified."
But that monk was dissatisfied with the other's answer, so he went to another monk...
"Friend, when a monk fully comprehends as they really are the arising and passing away of the five groups of clinging,[3] to that extent his vision becomes fully purified."
But that monk was dissatisfied with the other's answer, and he went to another monk...
"Friend, when a monk fully comprehends as they really are the arising and passing away of the four great elements,[4] to that extent his vision becomes fully purified."
But that monk was dissatisfied with the other's answer, so he went to another monk...
"Friend, when a monk fully comprehends as it really is that whatever is of a nature to arise is bound to pass away,[5] to that extent his vision becomes fully purified."
But that monk was dissatisfied with the other's answer, and he went to the Blessed One...
"Suppose, monk, a man had never seen a 'what's it' tree. So he went to someone who had seen one,[6] and said: 'Tell me, good sir, what does a "what's it" tree look like?' The other man replied: 'Well now, a "what's it" tree is sort of blackish, like a burnt stump.' But that man was not long satisfied with this answer, so he went to another man... 'Well now, a "what's it" tree is sort of reddish, like a lump of meat.' But that man was not long satisfied with this answer, so he went to another man... 'Well now, a "what's it" tree is stripped of its bark, with burst pods, rather like an acacia.' But that man was not long satisfied with this answer, so he went to another man... 'Well now, a "what's it" tree has very thick leaves. It gives close shade like a banyan.' So for a while he sees the 'what's it' tree as that man sees it.
"In the same way, monk, according to the way the vision of these wise monks[7] has become purified, so they explain it, each according to his disposition.
"It is, monk, just like some king's border-city, with strong walls and arches, and with six gates. And there is a wise, skilled and experienced gatekeeper who keeps out the unknown and admits the known. From the east there come a swift pair of messengers, and they say to the gatekeeper: 'Where is the lord of this city?' — 'He is over there, sirs, at the cross-roads in the center.' Then the two messengers take a truthful report to the lord of the city, and return the way they came. [Likewise from the west, south, north.]
"I have given you a parable, monk, and so that you can understand it, this is the explanation: 'The city' is a name for the body, composed of the four great elements, born of mother and father, an accumulation of rice and gruel, impermanent, subject to abrasion, dissolution and disintegration. 'The six gates' denote the six internal sense-spheres.[8] 'The gatekeeper' denotes mindfulness. 'The two swift messengers' denote calm and insight.[9] 'The lord of the city' denotes consciousness. 'The cross-roads at the center' denotes the four great elements: the earth-element, the water-element, the fire-element, the air-element. 'The truthful report' denotes Nibbaana. 'The way they came,' monk, denotes the Noble Eightfold Path, that is to say Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration."
Notes
1. Butea frondosa, a tall tree known as "flame of the forest." The title "Judas Tree" (K.S. (Book of the Kindred Sayings, trans. of the Sa.myutta Nikaaya, Vol. IV, PTS 1927]) arouses inappropriate associations. The literal meaning of the Pali is "What's It," which is entirely appropriate to the humor of the story of the doubting monk's questionings.
2. Eye and visible object, ear and sound, etc, the sixth pair being, of course, mind and mind-object (objects of thought).
3. The five khandhas: body (ruupa), feeling (vedanaa), perception (saññaa), the mental formations (sankhaaraa) and consciousness (viññaa.na). See Vol. I, n. 49.
4. The earth-element (pa.thavii-dhaatu) or "extension"; the water-element (apo-dhaatu) or "cohesion"; the fire-element (tejo-dhaatu) or "temperature"; the air-element (vaayo-dhaatu) or "motion." These are, of course, not to be confused with "elements" in the modern sense: they are qualities of matter, and all four are present in varying degree in every physical object.
5. A frequently recurring formulation of a very basic Buddhist tenet.
6. Dassaavii. This word is generally used in the pregnant sense of one "seeing with insight" — which is of course hinted at here. The descriptions of the tree are as it appears at different seasons.
7. Sappurisa, somewhat inadequately rendered "worthies" by Woodward. It is a term of higher (and less ambiguous) praise than that: see SN 22.7, n. 2.
8. Eye, ear, nose, tongue, body (as organ of touch), mind. The "internal" halves of the six pairs mentioned in n. 2.
9. Samatha-vipassanaa: the two branches of bhaavanaa (generally rendered "meditation" but better called "mind-training"). Samatha "calm, tranquillity" is developed by the practice of the eighth step of the Noble Eightfold Path (sammaa-samaadhi), and vipassanaa "insight" by the seventh (sammaa-sati). Both are necessary parts of the Buddhist training, though vipassanaa is the practice that leads to the goal.