Chapter 43
(i) the aggregate of corporeality (
r|pakkhanda
) that is subject to change (ii) the
aggregate of sensation (
vedÈnakkhandha
) that is capable of feeling, (iii) the
aggregate of perception (
saÒÒÈkkhanda
) that has the nature of perceiving, (iv) the
aggregate of volitional activities (
sa~khÈrakkhandha
) that help in the formation of
all actions, (v) the aggregate of consciousness (
viÒÒÈÓakkhandha
) that has the
nature to knowing things.
‘Cast away the tortoise’
means ‘strive well with
knowledge to get rid of the five aggregates which are the objects of clinging’.
(13)
Bhikkhu
, ‘knife’ and ‘mincing-board’ are the names for the five kinds of sense-
pleasure that appear desirable, agreeable, attractive and lovely and that cause the
arising of sensual attachment to them, namely: (i) visual objects (
r|pÈ-rammaÓa
)
cognizable by eye-consciousness (
cakkhu-viÒÒÈÓa
), (ii) sounds (
saddÈ-rammaÓa
)
cognizable by ear consciousness (
sota-viÒÒÈÓa
), (iii) odours (
gandhÈ-rammaÓa
)
cognizable by nose-consciousness (
ghÈna-viÒÒÈÓa
), (iv) tastes (
rasÈ-rammaÓa
)
cognizable by tongue consciousness (
jivhÈ-viÒÒÈÓa
), (v) tangible objects
(
phoÔÔhabbÈ-rammaÓa
) cognizable by body-consciousness (
kÈya-viÒÒÈÓa
).
‘Cast
away the knife and the mincing-board’
means ‘strive well with knowledge to get
rid of the five kinds of sense-pleasure’.
(14)
Bhikkhu
, ‘lump of meat’ is the name for sensual attachment or craving (
nandÊrÈga-
taÓhÈ
).
‘Cast away the lump of meat’
means ‘strive well with knowledge to get rid
of sensual attachment or craving.’
(15)
Bhikkhu
, ‘NÈga’ is the name for the arahat. You are enjoined to let alone an arahat
without intruding upon him. You are also enjoined to revere the arahat
[Myanmar rhymes here are left untranslated because they are of the same substance as
the foregoing Translator]
Some more elaboration:
(1) The body is likened to an ‘ant-hill’ because just as an ant-hill lets out snakes,
mongoose, rodents, lizards and ants, the body discharges all kinds of loathsome
matter through its nine holes. (There are also other reasons that explain the simile.
Refer to the Commentary on the MahÈvagga.)
(2) ‘Emitting smoke by night’ signifies the things thought out in the night for the next
day's activities.
(3) ‘Flames rising up by day’ signifies physical, verbal, and mental actions that are
performed in the day as thought out in the night.
(4), (5), (6) & (7): These similes do not need elaboration.
(8) The ‘door-bolt’ at the city gate shuts up the passage of people. So also ignorance
shuts the arising of knowledge that leads to NibbÈna.
(9) The ‘blown-up toad’ exemplifies wrath: A toad gets angry and puffing itself
whenever something strikes against it. It may get overblown with anger and become
flat on its back, unable to move about, and falls a prey to crows or other enemies.
Likewise, when anger begins to arise, one becomes muddled. If one is careful, one
may curb it by wise reflection. If not checked in this way, the resentment shows in
one's expression, and if left unchecked, it leads one to evil verbalisation, i.e. cursing
or using harsh speech. If anger is allowed to grow, one starts thinking of some
dreadful physical action. At that, one is apt to look around to see if there is anyone to
join the other side. Then one would pick up a fight, and unless one would restrain
oneself, one is apt to find some weapons to strike the other party. If there is no
effective checking of oneself, one is apt to commit assault. In extreme cases death
may result, either of the adversary or of oneself, or both.
Just as the blown-up toad renders itself immobile, lying on its back, and becomes a
ready victim of crows and other enemies, so also a person, under the influence of
deep anger, cannot concentrate in meditation and knowledge is thus hampered.
Lacking knowledge, he is liable to be the ready victim of all kinds of
mÈra
(evil) and