Snp 4.2 - Guhatthaka Sutta: The Cave of the Body
Translated by Thanissaro Bhikkhu
Source: https://www.accesstoinsight.org/tipitaka/kn/snp/snp.4.02.than.html
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Copyright: ©1997 Thanissaro Bhikkhu.
License notice: The text of this page ("Guhatthaka Sutta: The Cave of the Body", by Thanissaro Bhikkhu) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. To view a copy of the license, visit https://creativecommons.org/licenses/by-nc/4.0/. Documents linked from this page may be subject to other restrictions.
Attribution: ©1997 Thanissaro Bhikkhu. The text of this page ("Guhatthaka Sutta: The Cave of the Body", by Thanissaro Bhikkhu) is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License. To view a copy of the license, visit https://creativecommons.org/licenses/by-nc/4.0/. Documents linked from this page may be subject to other restrictions. Transcribed from a file provided by the translator. Last revised for Access to Insight on 30 November 2013. How to cite this document (a suggested style): "Guhatthaka Sutta: The Cave of the Body" (Sn 4.2), translated from the Pali by Thanissaro Bhikkhu. Access to Insight (BCBS Edition), 30 November 2013, https://www.accesstoinsight.org/tipitaka/kn/snp/snp.4.02.than.html .
Changes: Presentation only: original HTML markup reflowed into plain text; wording, numbering and source repetitions retained. No repetitions expanded.
Completeness: ABBREVIATED. Every source-unit character is preserved, including introductions, notes and verse structure. Thanissaro's collection-level note explicitly states that repetitions were cut: https://www.dhammatalks.org/suttas/about.html. This is evidence about the translation method, not an assertion that every individual unit contains an omission; no repetitions reconstructed.

Staying attached to the cave, covered heavily over,[1] a person sunk in confusion is far from seclusion — for sensual pleasures sensual desires[2] in the world are not lightly let go. Those chained by desire, bound by becoming's allure, aren't easily released for there's no liberation by others. Intent, in front or behind,[3] on hunger for sensual pleasures here or before — greedy for sensual pleasures, busy, deluded, ungenerous, entrenched in the out-of-tune way,[4] they — impelled into pain — lament: "What will we be when we pass on from here?" So a person should train right here & now. Whatever you know as out-of-tune in the world, don't, for its sake, act out-of-tune, for that life, the enlightened say, is short. I see them, in the world, floundering around, people immersed in craving for states of becoming. Base people moan in the mouth of death, their craving, for states of becoming & not-,[5] unallayed. See them, floundering in their sense of mine, like fish in the puddles of a dried-up stream — and, seeing this, live with no mine, not forming attachment for states of becoming. Subdue desire for both sides,[6] comprehending[7] sensory contact, with no greed. Doing nothing for which he himself would rebuke himself, the enlightened person doesn't adhere to what's seen, to what's heard. Comprehending perception, he'd cross over the flood — the sage not stuck on possessions. Then, with arrow removed, living heedfully, he longs for neither — this world, the next. 

Notes

1.

Nd.I: "Covered heavily over" with defilements and unskillful mental qualities.

2.

"Sensual desires/sensual pleasures": two possible meanings of kama. According to Nd.I, both meanings are intended here.

3.

Nd.I: "In front" means experienced in the past (as does "before" two lines down); "behind" means to-be-experienced in the future.

4.

Nd.I: "The out-of-tune way" means the ten types of unskillful action (see AN 10.176).

5.

States of not-becoming are oblivious states of becoming that people can get themselves into through a desire for annihilation, either after death or as a goal of their religious striving (see Iti 49). As with all states of becoming, these states are impermanent and stressful.

6.

According to Nd.I, "both sides" here has several possible meanings: sensory contact and the origination of sensory contact; past and future; name and form; internal and external sense media; self-identity and the origination of self-identity. It also might mean states of becoming and not-becoming, mentioned in the previous verse and below, in Sn 4.5.

7.

Nd.I: Comprehending sensory contact has three aspects: being able to identify and distinguish types of sensory contact; contemplating the true nature of sensory contact (e.g., inconstant, stressful, and not-self); and abandoning attachment to sensory contact. The same three aspects would apply to comprehending perception, as mentioned in the following verse.

See also: AN 4.184.