Exploring the Path - Pāli Course

3.8.11 Sallasuttaṃ¹

     “The uninstructed worldling, Bhikkhus, experiences pleasant bodily sensation, experiences unpleasant bodily sensation and experiences neutral, neither-unpleasant-nor-pleasant bodily sensation. 

     The well-instructed noble disciple, Bhikkhus, also experiences pleasant bodily sensation, experiences unpleasant bodily sensation and experiences neutral, neither-unpleasant-nor-pleasant bodily sensation.

     Now wherein, Bhikkhus, lays the distinction, the contrast and the difference between a well-instructed noble disciple and an uninstructed worldling?”

     “Bhante, our origination is the Bhagava, we are guided by the Bhagava, and we take refuge in the Bhagava. It would be good if the Bhagava were to clear up the meaning of what is said. Having heard it from him the Bhikkhus will keep it in mind.” “Then listen attentively, Bhikkhus, I will instruct you”. “Yes, Bhante”, replied the Bhikkhus. The Bhagava then spoke thus:

      “When an uninstructed worldling, Bhikkhus, experiences an unpleasant bodily sensation, he equally cries, grieves, laments, beats his breast, becomes bewildered. He experiences two kinds of sensations: bodily as well as mental. Just as, Bhikkhus, someone would get pierced by a dart. And then he would get directly again pierced by a second arrow. So this man, Bhikkhus, would feel sensations caused by two arrows.

     In this way, an uninstructed worldling, Bhikkhus, when experiencing an unpleasant bodily sensation, cries, grieves, laments, beats his breast, and becomes bewildered. In this way he experiences two kinds of sensations: bodily as well as mental. Touched by this unpleasant bodily sensation he develops a feeling of repugnance towards it. Developing this repugnance towards this unpleasant sensation the dormant tendency of aversion against unpleasant sensations gets strengthened. Being touched by unpleasant sensations he proceeds to delight in sensual pleasure.

     Why so?

     Because an uninstructed worldling, Bhikkhus, does not know any other recourse from unpleasant sensation other than sensual pleasure. Then by the enjoyment of sensual pleasure the dormant tendency towards craving for pleasant sensation gets strengthened. He does not understand in their true nature the arising and passing away of these pleasant sensations, their relishing and the danger therein. For in someone, who does not understand in their true nature the arising and passing away of these pleasant sensations, their relishing and the danger therein, the dormant tendency of ignorance towards neutral, neither-unpleasant-nor-pleasant bodily sensations gets strengthened.

     Whenever he experiences a pleasant sensation, he experiences it in bondage. Whenever he experiences an unpleasant sensation, he experiences it in bondage. Whenever he experiences neutral, neither-unpleasant-nor-pleasant sensations, he experiences it in bondage. Such a one, Bhikkhus, is called an uninstructed worldling, who is bound to birth, old age, death, sorrow, lamentation, physical and mental despair, someone who remains bound to suffering.

     When a well-instructed noble disciple, Bhikkhus, experiences an unpleasant bodily sensation, he does not cry, grieve, lament, beat his breast, nor does he become bewildered. He experiences one kind of sensation only, bodily but not mental.

     Just as, Bhikkhus, someone would be pierced by an arrow. And then he would not get directly again pierced by a second arrow so this man, Bhikkhus, would feel a sensation caused by one  arrow only.

     In this way, the well-instructed noble disciple, Bhikkhus, when experiencing an unpleasant bodily sensation, he does not cry, grieve, lament, beat his breast, nor become bewildered. He experiences one kind of sensation, bodily but not mental.

     Furthermore, touched by this unpleasant bodily sensation he does not develop a feeling of repugnance towards it. By not developing this repugnance towards this unpleasant sensation the dormant tendency of aversion against unpleasant sensations does not get generated. Being touched by unpleasant sensations he does not proceed to yearn after sensual pleasure.

     Why so?

     The well-instructed noble disciple, Bhikkhus, knows another refuge from unpleasant sensation other than sensual pleasure. As he does not delight in sensual pleasure the dormant tendency towards craving for pleasant sensations does not get generated. He understands in their true nature the arising and passing away of these pleasant sensations, their relishing and the danger therein. Because he understands in their true nature the arising and passing away of these pleasant sensations, their relishing and the danger therein, the dormant tendency of ignorance towards neutral, neither-unpleasant-nor-pleasant bodily sensations does not get generated.

     Whenever he experiences a pleasant sensation, he experiences it free from bondage. Whenever he experiences an unpleasant sensation, he experiences it free from bondage.  Whenever he experiences a neutral, neither-unpleasant-nor-pleasant sensation, he experiences it free from bondage.

     Such a one, Bhikkhus, is called a well-instructed noble disciple, who is free from bondage to birth, old age, death, sorrow, lamentation, physical and mental despair, someone who gets detached from suffering.

     Herein, Bhikkhus, lays the distinction, the contrast and the difference between a well-instructed noble disciple and an uninstructed worldling?”

 

A Wise One, well taught,

Does not experience a sensation as pleasant or unpleasant,

Between a worldling and the Wise One

The great difference in wholesomeness exists herein.

 

Full of knowledge, established in Dhamma,

Full of insight perceiving this world and the next,

Things desired do not unbalance his mind,

Nor do things unwanted upset him.

 

Thus liking and dislike,

Both destroyed they do no more exist,

That is known as the stain- and sorrow-less way,

Someone who thus overcomes existence does understand this well.