“Bhikkhus, in the Himalayas, the king of mountains, there are rugged and perilous regions where neither monkeys nor human beings roam; there are rugged and perilous regions where monkeys do roam, but not human beings; and there are even and |delightful::pleasing, beautiful [ramaṇīya]| regions where both monkeys and human beings roam. There, bhikkhus, hunters smear |sticky paste::resin, tar [lepa]| along the monkey trails to snare them.
There, bhikkhus, those monkeys who are not foolish by nature, |not restless by nature::not agitated by nature [alolajātika]|, on seeing that sticky paste, keep far away and avoid it. But a monkey who is foolish by nature, restless by nature: he approaches that sticky paste and grabs it with his hand. There he gets caught. Thinking, ‘I will free my hand,’ he grabs it with his other hand, and gets caught again. Thinking, ‘I will free both hands,’ he grabs it with his foot, and gets caught again. Thinking, ‘I will free both hands and my foot,’ he grabs it with his other foot, and gets caught again. Thinking, ‘I will free both hands and both feet,’ he grabs it with his mouth, and gets caught there too.
Thus, bhikkhus, that monkey, trapped at five points, lies there groaning. He has fallen into misfortune and disaster, and the hunter can do with him as he wishes. The hunter, bhikkhus, spears him and, fastening him to that same block of wood, walks off wherever he wants.
So it is, bhikkhus, when one wanders in an unsuitable place, in another’s domain.
Therefore, bhikkhus, do not wander in an unsuitable place, in another’s domain. For one who wanders in an unsuitable place, in another’s domain, |Māra::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]| finds an opening; Māra gains a foothold.
And what, bhikkhus, is an unsuitable place for a bhikkhu? What is another’s domain? It is the five chords of sensual pleasure. What five?
|Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. This is an unsuitable place for a bhikkhu, another’s domain.
Wander, bhikkhus, in a suitable place, in your own ancestral domain. For one who wanders in a suitable place, in one’s own ancestral domain, Māra does not find an opening; Māra does not gain a foothold.
And what, bhikkhus, is a suitable place for a bhikkhu? What is one’s own ancestral domain? It is the four establishments of mindfulness. What four?
1) Here, bhikkhus, a bhikkhu dwells observing the body in and of itself, with continuous effort, fully aware and being present, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world;
2) he dwells observing the |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world;
3) he dwells observing the mind in and of itself, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world;
4) he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, fully aware and being present, having removed craving and distress with regard to the world. This, bhikkhus, is a suitable place for a bhikkhu, one’s own ancestral domain.