THUS HAVE I HEARD. At one time, the Blessed One was living at Savatthi in Jeta’s Grove, Anathapindika’s Park.
There he spoke to the monks: “Monks.” –
“Venerable sir,” they replied. The Blessed One said this:
“Monks, it is utterly impossible for anyone to progress, grow and be fulfilled in this Dhamma and this practice, as long as he has not abandoned five wastelands in his mind, and not cut off five chains of his mind.
What, monks, are the five wastelands of the mind?
- In this, a monk is doubtful, uncertain, unconfident and confused about the Buddha’s [perfect wisdom], and therefore his mind does not lean towards faith, energy, devotion, effort and determination. That is the first wasteland in the mind.
- Again, a monk is doubtful, uncertain, unconfident and confused about the [truth of the] Dhamma, and therefore his mind does not lean towards faith, energy, devotion, effort and determination. That is the second wasteland in the mind.
- Again, a monk is doubtful, uncertain, unconfident and confused about the [righteousness of the practice of the] Sangha, and therefore his mind does not lean towards faith, energy, devotion, effort and determination. That is the third wasteland in the mind.
- Again, a monk is doubtful, uncertain, unconfident and confused about the [significance of the] practice and training, and therefore his mind does not lean toward faith, energy, devotion, effort and determination. That is the fourth wasteland in the mind.
- Again, a monk is unhappy and angry towards his companions in the holy life, resentful and unfriendly towards them, and therefore his mind does not lean toward faith, energy, devotion, effort and determination. That is the fifth wasteland in the mind.
These are the five wastelands in the mind, and without abandoning these, it is utterly impossible to progress, grow and find fulfilment in this Dhamma and discipline.
And what, monks, are the five chains in the mind?
- In this, a monk has not renounced his desire, longing, attachment and greed for sense pleasures, and therefore his mind does not lean towards faith, energy, effort and determination. This is the first chain of the mind.
- Again, a monk has not renounced his desire, love and attachment to his body; and therefore his mind does not lean towards faith, energy, effort and determination. This is the second chain of the mind.
- Again, a monk has not renounced his desire, love, attachment and enjoyment in material things, and therefore his mind does not lean towards faith, energy, effort and determination. This is the third chain of the mind.
- Again, a monk eats as much as he likes until his belly is full and indulges in the pleasures of sleeping, relaxing and drowsing, and therefore his mind does not lean towards faith, energy, effort and determination. This is the fourth chain of the mind.
- Again, a monk lives the holy life not for the aim of the holy life, but hoping to gain a later reward, such as hoping to become a god in heaven through living the life of a monk, and therefore his mind does not lean towards faith, energy, effort and determination. This is the fifth chain of the mind.
These are the five chains of the mind, and without cutting these chains it is impossible for him to progress, grow and find fulfilment in this Dhamma and discipline.
Monks, any monk who has abandoned the five wastelands in the mind and cut the five chains of his mind, he will progress, grow and find fulfilment in this Dhamma and discipline.
And how is it for one who has abandoned the five chains of the mind?
- In this a monk is not doubtful, uncertain, unconfident or confused about the Buddha, and therefore his mind leans towards faith, energy, effort, devotion and determination. This is how he has abandoned the first wasteland in the mind.
- Again, a monk is not doubtful, uncertain, unconfident or confused about the Dhamma, and therefore his mind leans towards faith, energy, devotion, effort and determination. That is how he has abandoned the second wasteland in the mind.
- Again, a monk is not doubtful, uncertain, unconfident or confused about the Sangha, and therefore his mind leans towards faith, energy, devotion, effort and determination. That is how he has abandoned the third wasteland in the mind.
- Again, a monk is not doubtful, uncertain, unconfident or confused about the practice and training, and therefore his mind leans towards faith, energy, devotion, effort and determination. That is how he has abandoned the fourth wasteland in the mind.
- Again, a monk is not unhappy or angry towards his companions in the holy life, nor is he resentful and unfriendly towards them, – rather he looks on them with friendliness, care, compassion and admiration; and therefore his mind leans toward faith, energy, devotion, effort and determination. That is how he has abandoned the fifth wasteland in the mind.
That is how it is for one who has abandoned the five wastelands in the mind.
And how is it for one who has cut the five chains of the mind?
- In this, a monk has renounced his desire, longing, attachment and greed for sexuality, and therefore his mind leans towards faith, energy, effort and determination. This is how he has cut the first chain of the mind.
- Again, a monk has renounced his desire, love and attachment to his body; and therefore his mind leans towards faith, energy, effort and determination. This is how he has cut the second chain of the mind.
- Again, a monk has renounced his desire, love, attachment and enjoyment in material objects, and therefore his mind leans towards faith, energy, effort and determination. This is how he has cut the third chain of the mind.
- Again, a monk does not eat as much as he likes until his belly is completely full, and he does not indulge in the pleasures of sleeping, relaxing and drowsing. Therefore his mind leans towards faith, energy, effort and determination. This is how he has cut the fourth chain of the mind.
- Again, a monk lives the holy life for the aim of the holy life, and not out of hoping to gain a later reward, such as hoping to become a god in heaven through living the life of a monk. Since he lives the holy life for the aim of the holy life, his mind leans towards faith, energy, effort and determination. This is how he has cut the fifth chain of the mind.
In addition, he develops the four paths for power:
- Concentration based on will, and active effort.
- Concentration based on energy, and active eff ort.
- Concentration based on reflecting on morality, and active effort
- Concentration based on investigation of the dhamma, and active effort.
And the fifth power is the power of pure effort.
A monk who has these fifteen factors including effort, is capable of breaking out, capable of seeing Dhamma, capable of finding the highest freedom.
Suppose that there were a hen with eight, ten, or twelve eggs, which she had covered, warmed and nurtured properly. Even if she does not have the wish, “Oh, I wish that my chicks might break through their shells with the points of their claws and beaks, and hatch out safely!” – still the chicks are able to break their shells with their claws and beaks and hatch out safely. In the same way, a monk who has these fifteen factors including effort, is capable of breaking out, capable of seeing Dhamma, capable of reaching the highest freedom.
That is what the Blessed One said. The monks were joyful at heart, and delighted in the Blessed One’s words.