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Saṁyutta Nikāya — The Connected Discourses

SN35: Connected Discourses on the Six Sense Bases

SN35:231 The Milk-Sap Tree

1–3"Bhikkhus, in regard to forms cognizable by the eye, if in any bhikkhu or bhikkhunī sn.iv.160 lust still exists and has not been abandoned, if hatred still exists and has not been abandoned, if delusion still exists and has not been abandoned, then even trifling forms that enter into range of the eye obsess the mind, not to speak of those that are prominent. For what reason? Because lust still exists and has not been abandoned, hatred still exists and has not been abandoned, delusion still exists and has not been abandoned. The same in regard to sounds cognizable by the ear … mental phenomena cognizable by the mind.


4"Suppose, bhikkhus, there was a milk-sap tree[n.167] Khīrarukkha: a tree that exudes a milky sap. The four are types of fig trees; see too SN46.39. —an assattha or a banyan or a pilakkha or an udumbara-fresh, young, tender. If a man breaks it here and there with a sharp axe, would sap come out?"

"Yes, venerable sir. For what reason? Because there is sap."


5–9"So too, bhikkhus, in regard to forms cognizable by the eye … even trifling forms that enter into range of the eye obsess the mind, not to speak of those that are prominent. For what reason? Because lust still exists and has not been abandoned, hatred still sn.iv.161 exists and has not been abandoned, delusion still exists and has not been abandoned. The same in regard to sounds cognizable by the ear … mental phenomena cognizable by the mind.

"Bhikkhus, in regard to forms cognizable by the eye, if in any bhikkhu or bhikkhunī lust does not exist and has been abandoned, if hatred does not exist and has been abandoned, if delusion does not exist and has been abandoned, then even prominent forms that enter into range of the eye do not obsess the mind, not to speak of those that are trifling. For what reason? Because lust does not exist and has been abandoned, hatred does not exist and has been abandoned, delusion does not exist and has been abandoned. The same in regard to sounds cognizable by the ear … mental phenomena cognizable by the mind.

"Suppose, bhikkhus, there was a milk-sap tree—an assattha or a banyan or a pilakkha or an udumbara—dried up, desiccated, past its prime. If a man breaks it here and there with a sharp axe, would sap come out?" sn.iv.162

"No, venerable sir. For what reason? Because there is no sap."


10–12"So too, bhikkhus, in regard to forms cognizable by the eye … even prominent forms that enter into range of the eye do not obsess the mind, not to speak of those that are trifling. For what reason? Because lust does not exist and has been abandoned, hatred does not exist and has been abandoned, delusion does not exist and has been abandoned. The same in regard to sounds cognizable by the ear … mental phenomena cognizable by the mind."

1"Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno … pe … .

2Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi … pe … .

3Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo, so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.


4Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako. Tamenaṁ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran"ti?

"Evaṁ, bhante". "Taṁ kissa hetu"? "Yañhi, bhante, khīraṁ taṁ atthī"ti.


5"Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno … pe … .

6Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu yo rāgo so atthi … pe … .

7Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno, tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti pariyādiyantevassa cittaṁ; ko pana vādo adhimattānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so atthi, yo doso so atthi, yo moho so atthi, yo rāgo so appahīno, yo doso so appahīno, yo moho so appahīno.

8Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno … pe … .

9Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe … manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno. Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko. Tamenaṁ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran"ti?

"No hetaṁ, bhante". "Taṁ kissa hetu"? "Yañhi, bhante, khīraṁ taṁ natthī"ti.


10"Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno … pe … .

11Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu … pe … .

12Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā manoviññeyyesu dhammesu yo rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno, tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; ko pana vādo parittānaṁ. Taṁ kissa hetu? Yo, bhikkhave, rāgo so natthi, yo doso so natthi, yo moho so natthi, yo rāgo so pahīno, yo doso so pahīno, yo moho so pahīno"ti.

Catutthaṁ.