The Simile of The Great Log

Do you see, Monks, that great log being carried along by the current of the river Ganges?

‘Yes, Venerable Sir.’

If, Monks, that log does not veer towards the near shore, does not veer towards the far shore, does not sink in mid-stream, does not get cast up on high ground, does not get caught by human beings, does not get caught by non-human beings, does not get caught in a whirlpool, and does not become inwardly rotten, it will slant, slope, and incline towards the ocean.

For what reason?

Because the current of the river Ganges slants, slopes, and inclines towards the ocean.

So too, Monks, if you do not veer towards the near shore, do not veer towards the far shore, do not sink in mid-stream, do not get cast up on high ground, do not get caught by human beings, do not get caught by non-human beings, do not get caught in a whirlpool and do not become inwardly rotten, you will slant, slope, and incline towards Nibbāna (Enlightenment).

For what reason?

Because Right View slants, slopes, and inclines towards Nibbāna (Enlightenment).

When this was said, a certain Monk asked The Perfectly Enlightened One: ‘What, Venerable Sir, is the near shore? What is the far shore? What is sinking in mid-stream? What is getting cast up on high ground? What is getting caught by human beings, what is getting caught by non-human beings, what is getting caught in a whirlpool? What is inward rottenness?’

‘The near shore’, Monk: this is a designation for the six internal sense bases. ‘The far shore’: this is a designation for the six external sense bases. ‘Sinking in mid-stream’: this is a designation for excitement and desire. ‘Getting cast up on high ground’: this is a designation for the conceit ‘I am’.

And what, Monk, is getting caught by human beings?

Here, someone lives in association with Household Practitioners; he rejoices with them and sorrows with them, he is happy when they are happy and sad when they are sad, and he involves himself in their affairs and duties. This is called getting caught by human beings.

And what, Monk, is getting caught by non-human beings?

Here, someone lives the holy life with the desire [to be reborn] into a certain order of heavenly beings, thinking: By this virtue or vow or austerity or holy life I will become a heavenly being or one among the heavenly beings. This is called getting caught by non-human beings.

‘Getting caught in a whirlpool’: this, Monk, is a designation for the five cords of sensual pleasure.

And what, Monk, is inward rottenness?

Here someone is immoral, one of unwholesome character, of impure and suspect behavior, secretive in his acts, no Ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, wicked. This is called inward rottenness.

(Reference: SN 35.241)

In this Teaching from Gotama Buddha, he shares Teachings on various aspects of life that can hinder someone from the attainment of Enlightenment using the “Simile of The Great Log”.

The Buddha uses “the stream” to describe The Path to Enlightenment. “The stream” leads to “the ocean” (i.e. to Enlightenment). This is why the first Stage of Enlightenment is referred to as a “Stream-Enterer”. One who has put together The Teachings into a life practice so well that at the first Stage of Enlightenment (i.e. Stream-Enterer), one has entered the stream and there is no going backwards. At the first Stage of Enlightenment, the mind will not regress and the being will attain Enlightenment at some point in the next seven (7) lives - at a maximum.

The log represents the individual and Gotama Buddha is explaining the various aspects of life that can get one caught up and inhibit the log from making it to the ocean. These are Teachings describing the things for you to “look out” for so that you do not get inhibited from making it to Enlightenment.

If one avoids getting “caught up” with these, the mind will slant, slope, and incline towards Enlightenment because “Right View” will slant, slope, and incline towards Enlightenment. Right View is to learn, reflect, and practice The Four Noble Truths.

1.) Near shore: this is a designation for the six internal sense bases related to the fetter/ taint of “sensual desire”. This is how the mind has craving/desire/attachment through The Six Sense Bases of the eyes, ears, nose, tongue, body, and mind.

2.) Far shore: this is a designation for the six external sense bases related to the fetter/ taint of “sensual desire”. This is how the mind has craving/desire/attachment through The Six Sense Bases for the objects of its affection as forms, sounds, odors, flavors, physical objects, and mental objects.

The six internal sense bases are experiencing the six external sense bases.

It is only when one guards the doorways to The Six Sense Bases, or the six doorways to discontentedness, that one is able to eliminate craving/desire/attachment through the six internal sense bases for the six external sense bases eliminating the fetter/taint of “sensual desire” that the mind can progress towards Enlightenment.

The mind needs to establish a well refined practice of The Eight Fold Path as a starting point for eventually getting to the point where it can eliminate the fetters/taints/pollution of the mind. One would not be able to just immediately eliminate the fetters but instead, would need to first lay the foundation of their life practice with a well developed practice of The Eight Fold Path to prepare the mind to be willing and able to eliminate The Ten Fetters.

3.) Sink in mid-stream: this is a designation for one who allows excitement and desire to persist. To attain Enlightenment the mind needs to eliminate pleasant feelings, painful feelings, and feelings that are neither painful-nor-pleasant.

If the Practitioner allows the mind to experience pleasant feelings, then they are inviting into the mind painful feelings and feelings that are neither painful-nor-pleasant. The mind needs to eliminate happiness, excitement, and elation based on impermanent conditions gaining inner tranquility of mind - peacefulness, calmness, serenity, and contentedness with joy that is permanent because it is not based on impermanent conditions.

Through “cutting off or letting go” of happiness, excitement, and elation, the mind can then eliminate craving/desire/attachment. Sinking mid-stream is to allow the happiness, excitement, elation (pleasant feelings) to persist, thus, craving/desire/attachment is not eliminated. Craving/desire/attachment is the cause of the discontent mind. If the mind has craving/desire/attachment it will experience discontentedness, thus, will not experience Enlightenment.

4.) Cast up on high ground: this is a designation for the conceit ‘I am’. A person that is “cast up on high ground” is one who allows arrogance, pride, judging, measuring or comparing as superior or inferior to others (i.e. the ego) to persist.

If the mind has the fetter/taint/pollution of “conceit” it is “cast up on high ground”, therefore, the mind will not experience Enlightenment. A Practitioner needs to eliminate the ego comprised of the fetters/taints of “Personal Existence View” and “Conceit”.

5.) Gets caught by human beings: is someone who lives in association with Household Practitioners; he rejoices with them and sorrows with them, he is happy when they are happy and sad when they are sad, and he involves himself in their affairs and duties.

Remember that Ordained Practitioners are going to live separate from Household Practitioners as a way of creating conditions that are more conducive to Enlightenment but do not guarantee Enlightenment. So, an Ordained Practitioner, in this Teaching, is being advised not to “get caught by human beings”.

For Household Practitioners, you can apply this Teaching to your life in that as your friends, family, and other associates are experiencing the ebbs and flows in the daily struggles of life, that you should ensure the mind does not get “caught up” by their challenges of life.

It is typically viewed as empathy if one sorrows with their associates as they are struggling in life. It is typically viewed as friendly if one rejoices and becomes elated when others around them become elated. Here, The Buddha is sharing that this would get the mind “caught by human beings” if the mind lacked the wisdom, moral conduct, and mental discipline to not allow this to happen.

It is possible to be understanding and helpful in our personal and professional relationships with others without feeling their same sorrow or elation when those close to us experience daily struggles. You can actually be even more helpful in your relationship if when those around you are sorrowful or elated to remain calm and provide guidance, when asked, of how to improve their situation and move the mind out of discontentedness and towards peacefulness.

If you allow the mind to feel the same sorrow and elation of others and view this as part of your relationship with them, then the mind will “get caught by human beings” because you are allowing your attachment to human beings to cause discontentedness in the mind. Through the elimination of your attachments to human beings through practicing “True Love”, as described in the book “Developing a Life Practice: The Path That Leads to Enlightenment” (Volume 1), a Practitioner can remain unaffected by the daily struggles of others while with loving-kindness and compassion potentially help others as they seek your assistance.

6.) Get caught by non-human beings: is someone living the holy life with the desire [to be reborn] into a certain order of heavenly beings, thinking: By this virtue or vow or austerity or holy life, I will become a heavenly being or one among the heavenly beings.

There are some who aspire to be reborn in the heavenly realm. This is not the goal of these Teachings and would not produce an Enlightened mind.

If the mind has craving/desire/attachment to exist in heaven as a heavenly being, then the mind is still holding on and has not yet fully extinguished 100% of all craving/desire/ attachment and, thus, will experience discontentedness because it is not yet Enlightened.

One will need to extinguish any desire to be reborn in the heavenly realm to experience complete liberation of the mind.

7.) Get caught in a whirlpool: is a designation for the five cords of sensual pleasure.

The Five Cords of Sensual Pleasure is the craving/desire/attachment the mind has for the sensual pleasures associated with wanting agreeable and pleasant forms, sounds, odors, flavors, and physical objects through five of the sense bases to produce pleasant feelings.

Where the six internal and external sense bases are the actual sense bases, The Five Cords of Sensual Pleasure are how the mind has longing and strong eagerness (craving/ desire/attachment) for the objects of its affection through five of The Six Sense Bases and becomes practically obsessed with acquiring the objects of its affection as “sensual pleasures”.

“The cord” is the actual craving/desire/attachment for the sensual pleasure.

The Five Cords of Sensual Pleasure

Monks, there are these five cords of sensual pleasure.

What are the five?

Forms recognizable by the eye that are wished for, desired, agreeable and likeable, connected with sensual desire, and temptation of craving.

Sounds recognizable by the ear that are wished for, desired, agreeable and likeable, connected with sensual desire, and temptation of craving.

Odors recognizable by the nose that are wished for, desired, agreeable and likeable, connected with sensual desire, and temptation of craving.

Flavors recognizable by the tongue that are wished for, desired, agreeable and likeable, connected with sensual desire, and temptation of craving.

Physical Objects that are wished for, desired, agreeable and likeable, connected with sensual desire, and temptation of craving.

These are the five cords of sensual pleasure.

Detailed explanation of The Six Sense Bases and Sensual Pleasures is available in this same book series found in the book “The Six Sense Bases” (Volume 9).

8.) Inwardly rotten: someone is immoral, one of unwholesome character, of impure and suspect behavior, secretive in his acts, no Ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, wicked.

While Gotama Buddha is describing characteristics associated with the Ascetic life, one can apply this Teaching to all lifestyles whether an Ordained or a Household Practitioners.

If one is immoral, unwholesome, impure, secretive, rotten, corrupt, and wicked then this will inhibit one from experiencing Enlightenment. The Path to Enlightenment is about eliminating unwholesome qualities of mind and cultivating wholesome qualities of mind.

Through making wholesome decisions, one will experience only wholesome results due to The Natural Law of Kamma. It is The Teachings of The Buddha that will help you understand what is unwholesome and what is wholesome. Through learning, reflecting, and practicing these Teachings, the mind is gradually trained to acquire wisdom and gradually practices wholesome moral conduct through a mind that has been trained to have mental discipline.