1. Chappana Sutta Malunkyaputta Sutta

2. Chappana Sutta The Six Animals Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope, tying a knot in the middle. A snake A crocodile A bird A dog A hyena A monkey

3. Chappana Sutta The Six Animals Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope, tying a knot in the middle. A snake A crocodile A bird A dog A hyena A monkey

4. Chappana Sutta The Six Animals Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope, tying a knot in the middle. A snake A crocodile A bird A dog A hyena A monkey

5. Chappana Sutta Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, 'I'll go into the anthill.‘ The crocodile would pull, 'I'll go into the water.‘ The bird would pull, 'I'll fly up into the air.‘ The dog would pull, 'I'll go into the village.' The hyena would pull, 'I'll go into the cemetery.' The monkey would pull, 'I'll go into the forest.‘

6. Chappana Sutta Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, 'I'll go into the anthill.‘ The crocodile would pull, 'I'll go into the water.‘ The bird would pull, 'I'll fly up into the air.‘ The dog would pull, 'I'll go into the village.' The hyena would pull, 'I'll go into the cemetery.' The monkey would pull, 'I'll go into the forest.‘

7. Chappana Sutta Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, 'I'll go into the anthill.‘ The crocodile would pull, 'I'll go into the water.‘ The bird would pull, 'I'll fly up into the air.‘ The dog would pull, 'I'll go into the village.' The hyena would pull, 'I'll go into the cemetery.' The monkey would pull, 'I'll go into the forest.‘

8. Chappana Sutta Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, 'I'll go into the anthill.‘ The crocodile would pull, 'I'll go into the water.‘ The bird would pull, 'I'll fly up into the air.‘ The dog would pull, 'I'll go into the village.' The hyena would pull, 'I'll go into the cemetery.' The monkey would pull, 'I'll go into the forest.‘

9. Chappana Sutta Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, 'I'll go into the anthill.‘ The crocodile would pull, 'I'll go into the water.‘ The bird would pull, 'I'll fly up into the air.‘ The dog would pull, 'I'll go into the village.' The hyena would pull, 'I'll go into the cemetery.' The monkey would pull, 'I'll go into the forest.‘

10. Chappana Sutta Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, 'I'll go into the anthill.‘ The crocodile would pull, 'I'll go into the water.‘ The bird would pull, 'I'll fly up into the air.‘ The dog would pull, 'I'll go into the village.' The hyena would pull, 'I'll go into the cemetery.' The monkey would pull, 'I'll go into the forest.‘

11. Chappana Sutta Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. The snake would pull, 'I'll go into the anthill.‘ The crocodile would pull, 'I'll go into the water.‘ The bird would pull, 'I'll fly up into the air.‘ The dog would pull, 'I'll go into the village.' The hyena would pull, 'I'll go into the cemetery.' The monkey would pull, 'I'll go into the forest.‘

12. Chappana Sutta And when these six animals became exhausted, they would submit, they would surrender, they would come under the sway of whichever among them was the strongest. In the same way, for a person whose mindfulness is not developed, the eye pulls toward pleasing forms, while being repelled by unpleasing forms. Same for the ear, the nose, the tongue, the body and the mind. “This is lack of restraint.”

13. Chappana Sutta And when these six animals became exhausted, they would submit, they would surrender, they would come under the sway of whichever among them was the strongest. In the same way, for a person whose mindfulness is not developed, the eye pulls toward pleasing forms, while being repelled by unpleasing forms. Same for the ear, the nose, the tongue, the body and the mind. “This is lack of restraint.”

14. Chappana Sutta And when these six animals became exhausted, they would submit, they would surrender, they would come under the sway of whichever among them was the strongest. In the same way, for a person whose mindfulness is not developed, the eye pulls toward pleasing forms, while being repelled by unpleasing forms. Same for the ear, the nose, the tongue, the body and the mind. “This is lack of restraint.”

15. Chappana Sutta "And what is restraint?” Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope, then tie them to a strong post or stake. Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. And when these six animals become exhausted, they would stand, sit, or lie down right there next to the post or stake.

16. Chappana Sutta "And what is restraint?” Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope, then tie them to a strong post or stake. Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. And when these six animals become exhausted, they would stand, sit, or lie down right there next to the post or stake.

17. Chappana Sutta "And what is restraint?” Just as if a person, catching six animals of different ranges, of different habitats, were to bind them with a strong rope, then tie them to a strong post or stake. Then those six animals, of different ranges, of different habitats, would each pull toward its own range & habitat. And when these six animals become exhausted, they would stand, sit, or lie down right there next to the post or stake.

18. Chappana Sutta In the same way, when a person whose mindfulness is developed, the eye does not pull toward pleasing forms, and unpleasing forms are not repellent. Same for the ear, the nose, the tongue, the body and the mind. The person remains with mindfulness established, with immeasurable awareness. “This is restraint.”

19. Chappana Sutta In the same way, when a person whose mindfulness is developed, the eye does not pull toward pleasing forms, and unpleasing forms are not repellent. Same for the ear, the nose, the tongue, the body and the mind. The person remains with mindfulness established, with immeasurable awareness. “This is restraint.”

20. Chappana Sutta In the same way, when a person whose mindfulness is developed, the eye does not pull toward pleasing forms, and unpleasing forms are not repellent. Same for the ear, the nose, the tongue, the body and the mind. The person remains with mindfulness established, with immeasurable awareness. “This is restraint.”

21. Chappana Sutta The 'strong post or stake' is our mindfulness and awareness. “Thus you should train yourselves : We will develop mindfulness, 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.“

22. Chappana Sutta The 'strong post or stake' is our mindfulness and awareness. “Thus you should train yourselves : We will develop mindfulness, 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.“

23. Chappana Sutta The 'strong post or stake' is our mindfulness and awareness. “Thus you should train yourselves : We will develop mindfulness, 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.“

24. Chappana Sutta The 'strong post or stake' is our mindfulness and awareness. “Thus you should train yourselves : We will develop mindfulness, 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.“

25. Malunkyaputta Sutta "Lord, even though I'm aged, old, elderly, come to the last stage of life, may the Blessed One teach me the Dhamma in brief! It may well be that I'll understand the Blessed One's words." "What do you think, Malunkyaputta? Objects cognizable by the eye, not seen, which you have not seen before, which you do not see now and do not wish to see - have you any desire, lust and fondness for them?" (same for the other 5 senses). "No indeed, Lord."

26. Malunkyaputta Sutta "Lord, even though I'm aged, old, elderly, come to the last stage of life, may the Blessed One teach me the Dhamma in brief! It may well be that I'll understand the Blessed One's words." "What do you think, Malunkyaputta? Objects cognizable by the eye, not seen, which you have not seen before, which you do not see now and do not wish to see - have you any desire, lust and fondness for them?" (same for the other 5 senses). "No indeed, Lord."

27. Malunkyaputta Sutta "Lord, even though I'm aged, old, elderly, come to the last stage of life, may the Blessed One teach me the Dhamma in brief! It may well be that I'll understand the Blessed One's words." "What do you think, Malunkyaputta? Objects cognizable by the eye, not seen, which you have not seen before, which you do not see now and do not wish to see - have you any desire, lust and fondness for them?" (same for the other 5 senses). "No indeed, Lord."

28. Malunkyaputta Sutta "Well then, Malunkyaputta, in things seen, heard, sensed, cognized : in the seen there will only be the seen, in the heard only the heard, in the sensed only the sensed, in the cognized only the cognized... Then there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of suffering."

29. Malunkyaputta Sutta "Well then, Malunkyaputta, in things seen, heard, sensed, cognized : in the seen there will only be the seen, in the heard only the heard, in the sensed only the sensed, in the cognized only the cognized... Then there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of suffering."

30. Malunkyaputta Sutta "Well then, Malunkyaputta, in things seen, heard, sensed, cognized : in the seen there will only be the seen, in the heard only the heard, in the sensed only the sensed, in the cognized only the cognized... Then there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of suffering."

31. Malunkyaputta Sutta "Well then, Malunkyaputta, in things seen, heard, sensed, cognized : in the seen there will only be the seen, in the heard only the heard, in the sensed only the sensed, in the cognized only the cognized... Then there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of suffering."

32. Malunkyaputta Sutta "Well then, Malunkyaputta, in things seen, heard, sensed, cognized : in the seen there will only be the seen, in the heard only the heard, in the sensed only the sensed, in the cognized only the cognized... Then there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of suffering."

33. Malunkyaputta Sutta "Well then, Malunkyaputta, in things seen, heard, sensed, cognized : in the seen there will only be the seen, in the heard only the heard, in the sensed only the sensed, in the cognized only the cognized... Then there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of suffering."

34. Malunkyaputta Sutta "Well then, Malunkyaputta, in things seen, heard, sensed, cognized : in the seen there will only be the seen, in the heard only the heard, in the sensed only the sensed, in the cognized only the cognized... Then there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of suffering."

35. Malunkyaputta Sutta Forms perceived cause loss of mindfulness, if we dwell on their endearing charms. Passion grips the heart, and feeling flows. Clinging has us firmly in its grip: So emotions rise and grow in strength. Some of greed and some of hatred born - grievously they all afflict the heart of man. Heaping up his store of pain and woe: Thus Nibbana is far away. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

36. Malunkyaputta Sutta Forms perceived cause loss of mindfulness, if we dwell on their endearing charms. Passion grips the heart, and feeling flows. Clinging has us firmly in its grip: So emotions rise and grow in strength. Some of greed and some of hatred born - grievously they all afflict the heart of man. Heaping up his store of pain and woe: Thus Nibbana is far away. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

37. Malunkyaputta Sutta Forms perceived cause loss of mindfulness, if we dwell on their endearing charms. Passion grips the heart, and feeling flows. Clinging has us firmly in its grip: So emotions rise and grow in strength. Some of greed and some of hatred born - grievously they all afflict the heart of man. Heaping up his store of pain and woe: Thus Nibbana is far away. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

38. Malunkyaputta Sutta Forms perceived cause loss of mindfulness, if we dwell on their endearing charms. Passion grips the heart, and feeling flows. Clinging has us firmly in its grip: So emotions rise and grow in strength. Some of greed and some of hatred born - grievously they all afflict the heart of man. Heaping up his store of pain and woe: Thus Nibbana is far away. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

39. Malunkyaputta Sutta Forms perceived cause loss of mindfulness, if we dwell on their endearing charms. Passion grips the heart, and feeling flows. Clinging has us firmly in its grip: So emotions rise and grow in strength. Some of greed and some of hatred born - grievously they all afflict the heart of man. Heaping up his store of pain and woe: Thus Nibbana is far away. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

40. Malunkyaputta Sutta Forms perceived cause loss of mindfulness, if we dwell on their endearing charms. Passion grips the heart, and feeling flows. Clinging has us firmly in its grip: So emotions rise and grow in strength. Some of greed and some of hatred born - grievously they all afflict the heart of man. Heaping up his store of pain and woe: Thus Nibbana is far away. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

41. Malunkyaputta Sutta He who's not inflamed by things he sees, seeing forms retains his mindfulness. Not in passion's grip, he simply feels. On him clinging cannot get a hold. If he just observes the things he sees, not reacting to their shape or form, he'll pull down the pile, not build it up. Mindfully proceeding on his way, heaping up no store of pain and woe: Thus Nibbana is very near. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

42. Malunkyaputta Sutta He who's not inflamed by things he sees, seeing forms retains his mindfulness. Not in passion's grip, he simply feels. On him clinging cannot get a hold. If he just observes the things he sees, not reacting to their shape or form, he'll pull down the pile, not build it up. Mindfully proceeding on his way, heaping up no store of pain and woe: Thus Nibbana is very near. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

43. Malunkyaputta Sutta He who's not inflamed by things he sees, seeing forms retains his mindfulness. Not in passion's grip, he simply feels. On him clinging cannot get a hold. If he just observes the things he sees, not reacting to their shape or form, he'll pull down the pile, not build it up. Mindfully proceeding on his way, heaping up no store of pain and woe: Thus Nibbana is very near. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

44. Malunkyaputta Sutta He who's not inflamed by things he sees, seeing forms retains his mindfulness. Not in passion's grip, he simply feels. On him clinging cannot get a hold. If he just observes the things he sees, not reacting to their shape or form, he'll pull down the pile, not build it up. Mindfully proceeding on his way, heaping up no store of pain and woe: Thus Nibbana is very near. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

45. Malunkyaputta Sutta He who's not inflamed by things he sees, seeing forms retains his mindfulness. Not in passion's grip, he simply feels. On him clinging cannot get a hold. If he just observes the things he sees, not reacting to their shape or form, he'll pull down the pile, not build it up. Mindfully proceeding on his way, heaping up no store of pain and woe: Thus Nibbana is very near. [Similarly for sounds, scents, tastes, tangibles, thoughts.]

46. Prepared by T Y Lee www.justbegood.net