The Simile of Six Animals

“Mendicants, suppose a person with wounded and festering limbs was to enter a thicket of reeds. The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs. And that would cause that person to experience even more pain and distress.

“Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṁ paviseyya. Tassa kusakaṇṭakā ceva pāde vijjheyyuṁ, sarapattāni ca gattāni vilekheyyuṁ. *sarapattāni ca gattāni → sarapattāni pakkagattāni (sya-all, km); arupakkāni gattāni (pts1ed, mr)Evañhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha.

“Mendicants, suppose a person with wounded and festering limbs was to enter a thicket of reeds. “Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṁ paviseyya. The kusa thorns would pierce their feet, and the reed leaves would scratch their limbs. Tassa kusakaṇṭakā ceva pāde vijjheyyuṁ, sarapattāni ca gattāni vilekheyyuṁ. *sarapattāni ca gattāni → sarapattāni pakkagattāni (sya-all, km); arupakkāni gattāni (pts1ed, mr)And that would cause that person to experience even more pain and distress. Evañhi so, bhikkhave, puriso bhiyyoso mattāya tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvediyetha.

In the same way, some mendicant goes to a village or a wilderness and gets scolded, ‘This venerable, acting like this, behaving like this, is a filthy village thorn.’ *Manu 9.256–260 describes various “thorns” (i.e. “pests”) as thieves, etc. Kauṭilya’s Arthaśāstra devotes the entirety of book 4 to removing thorns to the realm.Understanding that they’re a thorn, they should understand restraint and lack of restraint.

Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṁ: ‘ayañca so āyasmā evaṅkārī evaṁsamācāro asucigāmakaṇṭako’ti. *ayañca so → ayañca kho (pts1ed, mr); ayaṁ so (?)Taṁ kaṇṭakoti iti viditvā saṁvaro ca asaṁvaro ca veditabbo.

In the same way, some mendicant goes to a village or a wilderness and gets scolded, Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṁ: ‘This venerable, acting like this, behaving like this, is a filthy village thorn.’ *Manu 9.256–260 describes various “thorns” (i.e. “pests”) as thieves, etc. Kauṭilya’s Arthaśāstra devotes the entirety of book 4 to removing thorns to the realm.‘ayañca so āyasmā evaṅkārī evaṁsamācāro asucigāmakaṇṭako’ti. *ayañca so → ayañca kho (pts1ed, mr); ayaṁ so (?)Understanding that they’re a thorn, they should understand restraint and lack of restraint. Taṁ kaṇṭakoti iti viditvā saṁvaro ca asaṁvaro ca veditabbo.

Take a mendicant who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

Take a mendicant who sees a sight with their eyes. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

When they know an idea with their mind, if it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart stunted. manasā dhammaṁ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. *Each of the six animals is connected to the corresponding sense in some way.They’d catch a snake, *Ahi (“snake”) puns with akkhi (“eye”). Also, the cobra is famed for the false eyes on its hood.a dolphin, *Susumāra (literally “child-killer”) may be either the Gangetic dolphin (MN 129:21.3) or the crocodile (Cp 27:1.3). Here it is probably the dolphin, which has residual eyesight and primarily relies on echolocation. This association may be reinforced by the blowhole appearing like a prominent ear.a bird, *A bird is notable for its beaked “nose”.a dog, *Dogs are notoriously ravenous, thus standing for the tongue.a jackal, *Jackals lurk around dead bodies.and a monkey, *The “monkey mind”.tie each up with a strong rope, then tie a knot in the middle and let them loose.

Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. *Susumāraṁ → suṁsumāraṁ (bj, sya-all, km, pts1ed)Pakkhiṁ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṁ gahetvā daḷhāya rajjuyā bandheyya. Siṅgālaṁ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṁ karitvā ossajjeyya.

Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. *Each of the six animals is connected to the corresponding sense in some way.Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. They’d catch a snake, *Ahi (“snake”) puns with akkhi (“eye”). Also, the cobra is famed for the false eyes on its hood.Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. a dolphin, *Susumāra (literally “child-killer”) may be either the Gangetic dolphin (MN 129:21.3) or the crocodile (Cp 27:1.3). Here it is probably the dolphin, which has residual eyesight and primarily relies on echolocation. This association may be reinforced by the blowhole appearing like a prominent ear.Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. *Susumāraṁ → suṁsumāraṁ (bj, sya-all, km, pts1ed)a bird, *A bird is notable for its beaked “nose”.Pakkhiṁ gahetvā daḷhāya rajjuyā bandheyya. a dog, *Dogs are notoriously ravenous, thus standing for the tongue.Kukkuraṁ gahetvā daḷhāya rajjuyā bandheyya. a jackal, *Jackals lurk around dead bodies.Siṅgālaṁ gahetvā daḷhāya rajjuyā bandheyya. and a monkey, *The “monkey mind”.Makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. tie each up with a strong rope, then tie a knot in the middle and let them loose. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṁ karitvā ossajjeyya.

Then those six animals with different domains and ranges would each pull towards their own domain and range. The snake would pull one way, thinking ‘I’m going into a termite mound!’ The dolphin would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ *The termite mound is said to be the body (MN 23:4.1), to which the eye is attracted. | The dolphin follows its ear. | The bird flies to the sky like someone sniffing the air. | The dog goes to the village where the food is. | The jackal feeds on discarded bodies. | The monkey leaps from branch to branch in the jungle (SN 12.61:4.2).When those six animals became exhausted and worn out, the strongest of them would get their way, and they’d all have to submit to their control.

Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ—*āviñcheyyuṁ → āviñjeyyuṁ (bj)ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. *sīvathikaṁ → sivathikaṁ (bj, mr)Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṁ pāṇakānaṁ balavataro assa tassa te anuvatteyyuṁ, anuvidhāyeyyuṁ vasaṁ gaccheyyuṁ. *pāṇakānaṁ → pāṇako (bj); pāṇakā (sya-all)

Then those six animals with different domains and ranges would each pull towards their own domain and range. Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ—*āviñcheyyuṁ → āviñjeyyuṁ (bj)The snake would pull one way, thinking ‘I’m going into a termite mound!’ The dolphin would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ *The termite mound is said to be the body (MN 23:4.1), to which the eye is attracted. | The dolphin follows its ear. | The bird flies to the sky like someone sniffing the air. | The dog goes to the village where the food is. | The jackal feeds on discarded bodies. | The monkey leaps from branch to branch in the jungle (SN 12.61:4.2).ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. *sīvathikaṁ → sivathikaṁ (bj, mr)When those six animals became exhausted and worn out, the strongest of them would get their way, and they’d all have to submit to their control. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṁ pāṇakānaṁ balavataro assa tassa te anuvatteyyuṁ, anuvidhāyeyyuṁ vasaṁ gaccheyyuṁ. *pāṇakānaṁ → pāṇako (bj); pāṇakā (sya-all)

In the same way, when a mendicant has not developed or cultivated mindfulness of the body, their eye pulls towards pleasant sights, but is put off by unpleasant sights. Their ear … nose … tongue … body … mind pulls towards pleasant ideas, but is put off by unpleasant ideas.

Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṁ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti …pe… mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti.

In the same way, when a mendicant has not developed or cultivated mindfulness of the body, their eye pulls towards pleasant sights, but is put off by unpleasant sights. Their ear … nose … tongue … body … Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṁ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti …pe… mind pulls towards pleasant ideas, but is put off by unpleasant ideas. mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti.

Take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe…

Take a mendicant who sees a sight with their eyes. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe…

They hear a sound … smell an odor … taste a flavor … feel a touch … know an idea with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

jivhāya rasaṁ sāyitvā …pe… manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

They hear a sound … smell an odor … taste a flavor … feel a touch … jivhāya rasaṁ sāyitvā …pe… know an idea with their mind. If it’s pleasant they don’t hold on to it, and if it’s unpleasant they don’t dislike it. They live with mindfulness of the body established and a limitless heart. manasā dhammaṁ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, And they truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. They’d catch a snake, a dolphin, a bird, a dog, a jackal, and a monkey, tie each up with a strong rope, then tether them to a strong post or pillar.

Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṁ gahetvā …pe… kukkuraṁ gahetvā … siṅgālaṁ gahetvā … makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya.

Suppose a person was to catch six animals, with diverse territories and feeding grounds, and tie them up with a strong rope. Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. They’d catch a snake, Ahiṁ gahetvā daḷhāya rajjuyā bandheyya. a dolphin, Susumāraṁ gahetvā daḷhāya rajjuyā bandheyya. a bird, Pakkhiṁ gahetvā …pe… a dog, kukkuraṁ gahetvā … a jackal, siṅgālaṁ gahetvā … and a monkey, makkaṭaṁ gahetvā daḷhāya rajjuyā bandheyya. tie each up with a strong rope, then tether them to a strong post or pillar. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya.

Then those six animals with different domains and ranges would each pull towards their own domain and range. The snake would pull one way, thinking ‘I’m going into a termite mound!’ The dolphin would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ When those six animals became exhausted and worn out, they’d stand or sit or lie down right by that post or pillar.

Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ—ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṁ vā thambhaṁ vā upatiṭṭheyyuṁ, upanisīdeyyuṁ, upanipajjeyyuṁ.

Then those six animals with different domains and ranges would each pull towards their own domain and range. Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṁ sakaṁ gocaravisayaṁ āviñcheyyuṁ—The snake would pull one way, thinking ‘I’m going into a termite mound!’ The dolphin would pull another way, thinking ‘I’m going into the water!’ The bird would pull another way, thinking ‘I’m flying into the atmosphere!’ The dog would pull another way, thinking ‘I’m going into the village!’ The jackal would pull another way, thinking ‘I’m going into the charnel ground!’ The monkey would pull another way, thinking ‘I’m going into the jungle!’ ahi āviñcheyya ‘vammikaṁ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṁ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṁ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṁ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṁ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṁ pavekkhāmī’ti. When those six animals became exhausted and worn out, they’d stand or sit or lie down right by that post or pillar. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṁ vā thambhaṁ vā upatiṭṭheyyuṁ, upanisīdeyyuṁ, upanipajjeyyuṁ.

In the same way, when a mendicant has developed and cultivated mindfulness of the body, their eye doesn’t pull towards pleasant sights, and isn’t put off by unpleasant sights. Their ear … nose … tongue … body … mind doesn’t pull towards pleasant ideas, and isn’t put off by unpleasant ideas. This is how someone is restrained.

Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṁ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti …pe… jivhā nāviñchati manāpiyesu rasesu …pe… mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. Evaṁ kho, bhikkhave, saṁvaro hoti.

In the same way, when a mendicant has developed and cultivated mindfulness of the body, their eye doesn’t pull towards pleasant sights, and isn’t put off by unpleasant sights. Their ear … nose … tongue … body … Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṁ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti …pe… jivhā nāviñchati manāpiyesu rasesu …pe… mind doesn’t pull towards pleasant ideas, and isn’t put off by unpleasant ideas. mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. This is how someone is restrained. Evaṁ kho, bhikkhave, saṁvaro hoti.

So you should train like this: ‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train.”

Tasmātiha vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabban”ti.

So you should train like this: Tasmātiha vo, bhikkhave, evaṁ sikkhitabbaṁ: ‘We will develop mindfulness of the body. We’ll cultivate it, make it our vehicle and our basis, keep it up, consolidate it, and properly implement it.’ ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. That’s how you should train.” Evañhi kho, bhikkhave, sikkhitabban”ti.