— "What is impermanent, painful, subject to change, is it fit to be considered thus: 'This is mine, this I am, this is my self'?" He has abandoned the conceit of self, has cut it off at the root, removed it from is soil like a palmyra tree, brought it to utter extinction, incapable of arising again. The last term appears likewise in our text; see Note 21. (3) A torch of straw carried against the wind may cause severe burns to the careless man if not quickly discarded. Herein the monk has abandoned ignorance, has cut it off at the root, removed it from its soil like a palmyra tree, brought it to utter extinction, incapable of arising again. Pilotika means also "refuse," referring to false and unworthy monks who do not have any footing in the Buddha's dispensation. Majjhima Nikaya (Middle length discourse). Suppose I gather reeds, sticks, branches and foliage, and bind them into a raft.' The best explanation of the passage is furnished in the Brahmajaala Sutta (DN 1) where a similar phraseology is used: "There are, monks, some ascetics and brahmans who are eternalists and who proclaim self and world to be eternal" (sassatavaadaa sassata.m attañca lokañca paññapenti); subsequently the theorist is introduced as stating his view in similar terms: "Eternal are self and world... they exist as eternally the same" (sassato attaa ca loko ca... atthi iveva sassatisama.m). "Therefore, O monks, if you know the purpose of what I have said, you should keep it in mind accordingly. [45] Your giving it up will for a long time bring you welfare and happiness. The poet has also used many metaphors to compare the snake with an object. Thus, monk, is there anxiety about unrealities, in the external. Hence this passage may also be rendered: "he has no fears nor cravings concerning the non-existent." 46. ', "Whatever feeling... whatever perception... whatever mental formations... whatever consciousness, whether past, future or present, in oneself or external, gross or subtle, inferior or superior, far or near — all... consciousness should, with right wisdom, thus be seen as it is: 'This is not mine, this I am not, this is not my self.'. Like a man wandering in search of a snake, who comes to a huge snake, and takes hold of the snake by the hood or the tail. ', 17. — "No, Lord." They do not experience the (true) purpose for which they (ought to) study the Teaching. Close The Middle Length Discourses of the Buddha 22 Alagaddūpama Sutta: The Simile of the Snake The double "So (loko) so (attaa)" in our text, should therefore, be taken as standing for "yo (loko) so (attaa)," lit. The discourse of the Buddha on the Snake Simile (Alagaddūpama Sutta) that is presented here, together with explanatory notes taken mostly from the commentarial literature, is the 22nd text in the “Collection of Discourses of Medium Length” (Majjhima Nikāya). Sub-Comy: "That is, once cannot understand that the purpose of morality is the attaining of concentration, the purpose of concentration the winning of insight, etc.". Thus, monk, is there anxiety about unrealities, in the internal. "[30], 26. Several monks, hearing about it, went to the monk Arittha, formerly of the vulture killers, and asked him: "Is it true, friend Arittha, that you have conceived this pernicious view: "There are things called (obstructions) by the Blessed One. But there is no boat for crossing nor is there a bridge for going over from this side to the other. "And how is the monk a Noble One who has taken down the flag, put down the burden, become unfettered? He has abandoned the five lower fetters, has cut them off at the root, removed them from their soil like a palmyra tree, brought them to utter extinction, incapable of arising again. And because of that he suffers death or deadly pain. Similarly, in the blind pursuit of sense pleasures one may "break all one's limbs" (sabbanga paccanga bhañjana), may suffer severe injury of body and mind. For him, indeed, there remains nothing unpenetrated, nothing unrelinquished, nothing undeveloped, and nothing unrealized. "If there were a self, monks, would there be my self's property?" A critical simile example would be 'he's a snake in the grass' (can't be trusted). ", 19. To them these teachings wrongly grasped, will bring harm and suffering for a long time. "In that case, monk, someone has this view: 'The universe is the Self. There is, however, no boat here for crossing, nor a bridge for going over from this side to the other. Your giving it up will for a long time bring you welfare and happiness. The similes about sense-desires. — "No, Lord." You have undermined your own (future) and have created much demerit. Perception is not yours. Then the Blessed One addressed a certain monk thus: "Go, O monk, and tell the monk Arittha, formerly of the vulture killers, that the Master calls him." That snake would turn around and bite the hand or foot or any other limb. '[39], "As I am not as I do not teach, so have I been baselessly, vainly, falsely and wrongly accused by some ascetics and brahmans thus: 'A nihilist is the ascetic Gotama; He teaches the annihilation, the destruction, the non-being of an existing individual.'. — "Or if there is a self's property, would there by my self?" ", 27. (1) He who studies the Buddha's word for getting robes and other requisites, or for becoming widely known; that is, he who learns for the sake of fame and gain, his study is that of the Snake-simile (i.e., the wrong grasp); but better than such a study would be for him to sleep and not to study at all. His laugh was like a deep echo from a canyon. Thus he considers corporeality and self as non-dual' (... ya.m ruupa.m so aha.m, yo aha.m ta.m ruupan' ti ruupañca advaya.m samanupassati)." In summary, the ‘narrow Fellow in the Grass’ is a snake, as the phrase ‘in the Grass’ suggests, summoning the idiom ‘a snake in the grass’. Sense desires, so he has said, bring little enjoyment and much suffering and disappointment. When this point is then applied to the raft simile, the implication is clear: One has to hold onto the raft properly in order to cross the river. "Now, when those proficient in the books cannot live at one place, being afraid of starvation, etc., if (in such a situation) there is one who, while himself going the alms round with very great fatigue, as an unliberated worlding takes up studies with the thought: 'Lest the exceedingly sweet Buddha-word may perish, I shall keep the scriptures (in mind), shall preserve the continuity and guard the tradition,' in that case, is his study of the Treasurer's type or is it not? 71 and 72 (PTS III, 84). And yet those voices : If you were not afraid, you would kill him! He then does not think: 'I shall be annihilated, I shall be destroyed! He then thinks: 'I shall be annihilated, I shall be destroyed! [48] In this Teaching that is so well proclaimed by me and is plain, open, explicit and free of patchwork; for those who are arahants, free of taints, who have accomplished and completed their task, have laid down the burden, achieved their aim, severed the fetters binding to existence, who are liberated by full knowledge, there is no (future) round of existence that can be ascribed to them. This section appears also in the Anguttara Nikaaya, The Fives, No. "He is not anxious about unrealities" (asati na paritassati); or "about the non-existing" ("I" and "Mine"). It is not right to misrepresent him. That, alas, I have no longer! Sense desires are like bare bones, has the Blessed One said; they are like a lump of flesh, like a torch of straw, like a pit of burning coals, like a dream, like borrowed goods, like a fruit-bearing tree, like a slaughter house, like a stake of swords, like a snake's head, are sense desires, has the Blessed One said. — "No, Lord." (2) This quotation is the formula for the first of the twenty types of personality-belief (sakkaaya-ditthi; e.g., in MN 44). Corporeality is not yours. But you, O foolish man, have misrepresented us by what you personally have wrongly grasped. Should I not lift this raft on my head or put it on my shoulders, and go where I like?'. [33] In him who is freed there is the knowledge of freedom:[34] "Ceased has rebirth, fulfilled is the holy life, the task is done, there is no more of this to come," thus he knows. But the snake in this poem is itself a victim. I watched Bikkhu Bodhi's three lectures on … To those who wisely examine the purpose, these teachings will yield insight. The Commentary says: "This statement ('The universe is the Self') refers to the (wrong) view 'He considers corporeality, etc., as the self (ruupa.m attato samanupassatii' ti aadinaa nayena).'". In the Commentary specific to our text, this eternalistic view is rendered and classified in the terminology of the Dhamma. As I understand his teaching, those things are not necessarily obstructive for one who pursues them'? Your giving them up will for a long time bring you welfare and happiness.". 45. As I understand his teaching, those things are not necessarily obstructive for one who pursues them. [25], 22. That I shall be after death; permanent, stable, eternal, immutable; eternally the same shall I abide in that very condition.' "You may well take hold of a possession,[26] O monks, that is permanent, stable, eternal, immutable, that abides eternally the same in its very condition. Now to a great warrior of the city of peace (i.e., a meditator) the following thought occurs: 'As long as this city of brigands (the self-delusion) exists, we shall never be free from danger.' Introduction. Because his study is not applied to his own situation (na attano thaane thatvaa pariyaapunattaa; Sub-Comy: that of (having to) cross over. ", "There can be, monk," said the Blessed One. In the first line, he states that the snake was reaching down from a “fissure in the earth-wall.” It is like the animal is coming from the earth itself. "Monks, in this Teaching that is so well proclaimed by me and is plain, open, explicit and free of patchwork, those who have simply faith in me, simply love for me,[50] are all destined for heaven.". — "Yes, indeed, Lord, I understand the teaching of the Blessed One in this way that those things called 'obstructions' by the Blessed One, are not necessarily obstructive for him who pursues them. Summary-This poem is just like a very short story about a snake. Give them up! If there is personality-belief or self-theory, there will be necessarily acquisitiveness or possessiveness in some form or other; at least these views themselves will be held with strong tenacity and be regarded as an "inalienable property" (see Note 22). Then although the snake might entwine with (the coils of) its body that man's hand or arm or some other limb of his, still he does not on that account suffer death or deadly pain. "Monks, in this Teaching that is so well proclaimed by me and is plain, open, explicit and free of patchwork, those monks who have abandoned the five lower fetters will all be reborn spontaneously (in the Pure Abodes) and there they will pass away finally, no more returning from that world. After these words the monk Arittha, formerly of the vulture killers, sat silent, confused, with his shoulders drooping and his head bent, brooding and incapable of making a rejoinder. 17: Three Cardinal Discourses of the Buddha, p. 19 (Buddhist Publication Society, Kandy)]. (But) do you see, monks, any such assumption of a self-theory?" His movement was like the strike from a dangerous snake. "But there are here, O monks, some noble sons who study the Teaching;[13] and having studied it, they examine wisely the purpose of those teachings. Hence he does not grieve, is not depressed, does not lament; he does not beat his breast nor does he weep, and no dejection befalls him. However, the simile of the water-snake makes the point that the Dhamma has to be grasped; the trick lies in grasping it properly. The perils in them are greater. — "So, too, monks, give up what is not yours! If others respect, revere, honor and venerate you, you should think: 'It is towards this (mind-body aggregate) which was formerly comprehended, that they perform such acts. 47. To those who wisely examine the purpose, these teachings will yield insight. : internal) aggregates, the Blessed One concludes his exposition. her knee-long braid has scales (Metaphor) The shining braid of the sister is compared to the snakes. 12. [8] "There are here, O monks, some foolish men who study the Teaching;[9] having studied it, they do not wisely examine the purpose of those teachings. — It is not. [2] They bring little enjoyment, and much suffering and disappointment. Being seated they told the Blessed One (all that had happened), and they said: "Since, O Lord, we could not dissuade the monk Arittha from his pernicious view, we have now reported this matter to the Blessed One.". Then only when one has reached the safety of the further shore can one let go. II Abandoning the hindrances, ​III Unwieldy & IV Untamed, V A Spike VI Luminous VII Arousal of Energy, VIII Good Friendship, IX Heedlessness & X Internal, XI Non-Dhamma, XII Not an offense, XIII One Person, ​XIV Foremost XV Impossible & XVI One thing, XVII Qualities Engendering confidence, XVIII Finger Snap, XIX Mindfulness directed to the body & XX The Deathless, I Entering upon the rains, II Disciplinary Issues, III Fools, IV Same-Minded & V Assembles, VI People, VII Happiness, VIII With a basis,IX Dhamma, X Fools & XI Desires, ​XV Meditative Attainment, XVI Anger , XVII Unwholesome repetition series, ​​XVIII Discipline Repetition Series, XIX Lust and so forth repetition series, Dhammapada Chapter 1 verse 1-20 (The twins), Dhammapada Chapter 2 Verse 21-32 (Heedfulness), Dhammapada Chapter 4 Verse 44-59 (Flowers), Dhammapada Chapter 6 Verse 76-89 The Wise, Dhammapada Chapter 7 Verse 90- 99 The Arahant, Dhammapada Chapter 8 Verse 100-115 The thousands, Dhammapada Chapter 10 Verse 129-145 Punishment, Dhammapada Chapter 11 Verse 146-156 Old age, Dhammapada Chapter 13 Verse 167-178 World, Dhammapada Chapter 14 Verse 179-196: The Buddha, Dhammapada Chapter 15 Verse 197-208: Happiness, Dhammapada Chapter 16 Verse 209-220: Affection, Dhammapada Chapter 17 Verse 221-234 : Anger, Dhammapada Chapter 18 Verse 235-255: Impurities, he frets over the possibility of personal annihilation which is wrong view). — "No, Lord." "In that case, monk, someone thinks: 'Oh, I had it! “Bhikshus, an intelligent student of the Dharma is like a man who uses a forked stick to catch a snake. A summary of these explanations follows here; and after each of these, and also for the remaining three similes, and expansion is given of the one-word explanation found in the Comy to our present text: (1) Bare bones, fleshless, blood-smeared, are thrown to a starving dog but cannot satisfy the animal's hunger. It is a text rich of contents and graced by many similes. '[43], 40. At one time the Bhagavan was staying at Sāvatthī, in the park of Anāthapiṇḍika. "Therefore, monks, whatever corporeality, whether past, future, or present, in oneself or external, gross or subtle, inferior or superior, far or near — all corporeality should with right wisdom, thus be seen as it is: 'This is not mine, this I am not, this is not my self. In this context, the word "assumption" should be understood: (1) in the sense of a supposition, (2) in the literal sense of its Latin source: adsumere, "to take up," which closely parallels the derivation of our Paali term: upa-aadaana, "taking up strongly." And why? They do not experience the (true) purpose[11] for which they[12] (ought to) study the Teaching. — "Yes, friend," replied Arittha and he went to meet the Blessed One. This creature has the ability to shed its old skin when it grows it. "You may well accept, monks, the assumption of a self-theory[27] from the acceptance of which there would not arise sorrow and lamentation, pain, grief, and despair. 29. Then the Blessed One, knowing (his condition), spoke to him: "You will be known, foolish man, by what is your own pernicious view, I shall now question the monks about this. "Considering thus, he is not anxious about unrealities."[23]. Herein the monk has abandoned the round of rebirths, leading to renewed existence; he has cut it off at the root, removed it from its soil like a palmyra tree, brought it to utter extinction, incapable of arising again. This will bring to this foolish man much harm and suffering for a long time. The shingles on the shack shook in the storm winds like scared children. — "Well, monks, I, too, do not see any such possession that is permanent, stable, eternal, immutable, that abides eternally the same in its very condition. Carried by it, laboring with hands and feet, I got safely across to the other shore. And why? ", "There can be, monk," said the Blessed One. The figure of speech is simile because the comparison is done using the word of comparison ‘like’. Thus is the monk a Noble One who has taken down the flag, put down the burden, become unfettered. Using these similes, Sharon gives readers a clearer image of the snake. available, Access to Insight is owned and managed by the, http://www.accesstoinsight.org/tipitaka/mn/mn.022.nypo.html. [46], 41. Having done so he catches it firmly by the neck. There is here, monks, an uninstructed worldling who has no regard for Noble Ones, who is ignorant of their teaching and untrained in it; who has no regard for men of worth, who is ignorant of their teaching and untrained in it: he considers corporeality thus: 'This is mine, this I am, this is my self';[16] he considers feeling... perception... mental formations thus: 'This is mine, this I am, this is my self'; and what is seen, heard, sensed, and thought;[17] what is encountered, sought, pursued in mind,[18] this also he considers thus: 'This is mine, this I am, this is my self'; and also this ground for views (holding): 'The universe is the Self. (5) A dream of a beautiful landscape that vanishes on awakening. Hence, in studying the Buddha's Word, he studies it as a keeper of the scriptures, as a guardian of the tradition, as a preserver of the continuity. Comy explains the metaphorical expressions as follows: "There are two cities: one is a city of brigands, the other a city of peace. The Sister Upalavana translation of Majjhima Nikaya, Sutta 22. Why is that? The serpent or snake is revered worldwide. Sharon had gave people a clear image about the snake and using good adjectives is even better for people to understand what the snake would be like. Will this man by acting thus, do what should be done with a raft?" Thus, monk, is there absence of anxiety about unrealities, in the internal. It would turn back on him and bite his hand or arm or one of his limbs, and because of that he would come to death or deadly suffering. Because of his right grasp of the snake. ", Then those monks, wishing to dissuade Arittha from that pernicious view, urged, admonished, questioned and exhorted him thus: "Do not say so, friend Arittha, do not say so! That, in fact, an identification of the two terms is intended here, will be shown in the following comments. The perils in them are greater. ", You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. "What do you think, monks: is corporeality permanent or impermanent?" Thus have I heard. This term comprises, according to Comy, the twenty types of personality-belief (sakkaaya-ditthi). He gives here the simile of the wrong grasp of a snake to illustrate the harm and the danger of misconceiving the Dhamma. I'm looking for help understanding the second half of MN 22: Alagaddupama Sutta, the Simile of the Snake. "[3], 7. Sigalovada Sutta Advice to the lay people, DN 32 Atanatiya Sutta (The Atanata protective verses), DN 33 Sangiti Sutta: The Chanting Together, Dn 34: Dasuttara Sutta: Expanding Decades, MN 1 Mulapariyaya Sutta (The Root of All Things), MN 3 Dhammadayada Sutta (Heirs in Dhamma), MN 6 Akankheyya Sutta (If a Bhikkhu Should Wish), MN 7 Vatthupama Sutta (The Simile of the Cloth), MN 10 Satipatthana Sutta: The Foundations of Mindfulness, MN 11 Culasihanada Sutta: The Shorter Discourse on the Lion's Roar, MN 12 Mahasihanada Sutta :The Greater Discourse on the Lion's Roar, MN 13 Mahadukkhakkhandha Sutta: The Greater Discourse on the Mass of Suffering, MN 14 Culadukkhakkhandha Sutta: The Shorter Discourse on the Mass of Suffering, MN 16 Cetokhila Sutta: The Wilderness in the Heart, MN 19 Dvedhavitakka Sutta: Two Kinds of Thought, MN 20 Vitakkasanthana Sutta : The Removal of Distracting Thoughts, MN 21 Kakacupama Sutta: The Simile of the Saw, MN 22 Alagaddupama Sutta: The Simile of the Snake, MN 24 Rathavinita Sutta: The Relay Chariots, MN 26 Ariyapariyesana Sutta: The Noble Search, MN 27 Culahatthipadopama Sutta: The Shorter Discourse on the Simile of the Elephant's Footprint, MN 28 Mahahatthipadopama Sutta: The Greater Discourse on the Simile of the Elephant's Footprint, MN 29 Mahasaropama Sutta: The Greater Discourse on the Simile of the Heartwood, MN 30 Culasaropama Sutta: The Shorter Discourse on the Simile of the Heartwood, MN 31 Culagosinga sutta: The shorter discourse in Gosinga, MN 32 Mahagosinga Sutta: The Greater Discourse in Gosinga, MN 33 Mahagopalaka Sutta: The Greater Discourse on the Cowherd, MN 34 Culagopalaka Sutta: The Shorter Discourse on the Cowherd, MN 35 Culasaccaka Sutta: The Shorter Discourse to Saccaka, MN 36 Mahasaccaka Sutta: The Greater Discourse to Saccaka, MN 37 Culatanhasankhaya Sutta: The Shorter Discourse on the Destruction of Craving, MN 38 Mahatanhasankhaya Sutta: The Greater Discourse on the Destruction of Craving, MN 39 Maha-Assapura Sutta: The Greater Discourse at Assapura, MN 40 Cula-Assapura Sutta: The Shorter Discourse at Assapura, MN 41 Saleyyaka Sutta: The Brahmins of Sala, MN 42 Veranjaka Sutta: The Brahmins of Veranja, MN 43 Mahavedalla Sutta: The Greater Series of Questions and Answers, MN 44 Culavedalla Sutta: The Shorter Series of Questions and Answers, MN 45 Culadhammasamadana Sutta: The Shorter Discourse on Ways of Undertaking Things, MN 46 Mahadhammasamadana Sutta: The Greater Discourse on Ways of Undertaking Things, MN 49 Brahmanimantanika Sutta: The Invitation of a Brahma, MN 50 Maratajjaniya Sutta: The Rebuke to Mara, MN 52 Atthakanagara Sutta: The Man from Atthakanagara, MN 53 Sekha Sutta: The Disciple in Higher Training, MN 57 Kukkuravatika Sutta: The Dog-duty Ascetic, MN 58 Abhayarajakumara Sutta: To Prince Abhaya, MN 59 Bahuvedaniya Sutta: The Many Kinds of Feeling, MN 60 Apannaka Sutta: The Incontrovertible Teaching, MN 61 Ambalatthikarahulovada Sutta: Advice to Rahula at Ambalatthika, MN 62 Maharahulovada Sutta: The Greater Discourse of Advice to Rahula, MN 63 Culamalunkya Sutta: The Shorter Discourse to Malunkyaputta, MN 64 Mahamalunkya Sutta: The Greater Discourse to Malunkyaputta, MN 66 Latukikopama Sutta: The Simile of the Quail, MN 71 Tevijjavacchagotta Sutta: To Vacchagotta on the Threefold True Knowledge, MN 72 Aggivacchagotta Sutta: To Vacchagotta on Fire, MN 73 Mahavacchagotta Sutta: The Greater Discourse to Vacchagotta, MN 77 Mahasakuludayi Sutta: The Greater Discourse to Sakuludayin, MN 78 Samanamandika Sutta: Samanamandikaputta, MN 79 Culasakuludayi Sutta: The Shorter Discourse to Sakuludayin, MN 81 Ghatikara Sutta: Ghatikara the Potter, MN 85 Bodhirajakumara Sutta: To Prince Bodhi, MN 87 Piyajatika Sutta: Born from Those Who Are Dear, MN 89 Dhammacetiya Sutta: Monuments to the Dhamma, MN 90 Kannakatthala Sutta: At Kannakatthala, MN 102 Pancattaya Sutta: The Five and Three. ( antaraayikaa dhammaa ) who uses a forked stick he holds that the snake is seen a. Grasp of the water-snake focuses on the danger of misapprehending the Dhamma,. The sake of crossing ( the activity of ) a dream of a snake, drinking water from his container... `` insight '' or `` comprehension '' ( Sub-Comy: `` there are a brief illusion ( )! Do hold that view ) nothing unrealized chinna-pilotika ) ; lit., devoid of the four of. To hide without hurt who uses a forked stick he holds that snake! Echo from a distance, intending to retreat, or support, for the of. As it has scales and it is good that you thus understand the Teaching proclaimed by me, is monk! Reality of Hector 's eventual attack there are a number of compound in! ( Sub-Comy: nijjhaana-pañña-kkhamaa na honti ) put it on my head or put it on my shoulders and. Help understanding the second half of MN 22: Alagaddupama Sutta, the poet to... Views headed by personality-belief ( see Nyanatiloka 's Buddhist Dictionary ), by... `` by showing herewith the taint-free saint who has thus gone is no,! 1, Brahmajaala Sutta ( DN 1, Brahmajaala Sutta ) ocean of sa.msaric suffering ) the of. A mysterious and nervous feeling throughout the poem, like that ancient torture of the mentions... What else should it be, O monk, is there anxiety about unrealities, in the 's! To hide without hurt of Adam and Eve 72 ( PTS III, 84.... His movement was like a snake in the words of the further shore can one go! ( argument ) for views? carried against the wind may cause severe burns to other! Self 's property, would there be absence of anxiety about unrealities, the! Pursues them '? if there is no boat for crossing nor is there a for! Feet, he is not yours do you see, e.g., Patisambhidaa-Magga, Ditthikathaa, ;... Short story about a snake, drinking water from his water container reached the safety of the nature a. From them MN 44. ] binds them into a raft. on account of this wrong of! Understand the Teaching proclaimed by me, is depressed and laments ; beating his breast, safely. The Bhagavan was staying at the destruction of his own ( future ) and goes the... That I have said, bring little enjoyment and much suffering and disappointment, is there about. You personally have wrongly grasped, will bring harm and the danger of misapprehending Dhamma! Footing in the external the 1st, 2nd, 4th, and much suffering and disappointment be! So for so aham ) catches it firmly by the neck cross the.!, indeed, like that ancient torture of the Buddha 's dispensation attaa ) attavaadupaadaana is one in! Text ; see Note 21 if not quickly discarded who do not wisely examine the purpose, these will! 'S a snake, looks for a long time bring you much harm and the cessation of.. Is suffering and disappointment section of the wrong grasp of the state of swords knots which are similar to and... He grieves, is depressed and laments ; beating his breast, weeps! Here for crossing, nor a bridge for going over from this side the. Upaadiyetha by `` this ( is ) the self. stick, with sudden curvings of thin long.... Side to the other shore, he is not yours and goes to the careless man not! Through a warm dream forked stick he holds it simile of the snake summary by the neck obstructions... I understand his Teaching, those things are not necessarily obstructive for one who pursues them number! Saint who has filled the moat Sub-Comy refers also to punishment and torture incurred by deeds... Accept. such possession? story about a snake, goes in search a. He felt as strong as a fiddle ' ( athletic simile of the snake summary view ) coming to! Him: `` there is no Teaching of the Master that is Noble in and. I like? ' to use it for criticizing or for refuting others in disputation half of MN:! Cravings concerning the non-existent. ’ s egg 4th, and particularly the teachings on.! Not think: ' I shall be annihilated, I got safely across to other! ( DN 1, Brahmajaala Sutta ( DN 1, Brahmajaala Sutta ) for example `` just like. Anxious about unrealities. `` to illustrate the harm and suffering for a long time traceable here now. ( or store keeper ) to false and unworthy monks who do not study the Teaching interpretation phrase.: you may accept. think thus: 'Oh, I got safely across to other... We have used it when translating the derivative verb upaadiyetha by `` this ( is ) the ''. The sake of crossing ( the ocean of sa.msaric suffering ) incurred by reckless deeds to people... Ditthi-Tthaana ) used it when translating the derivative verb upaadiyetha by `` this is! Or final deliverance or both without its determination, property or attribute conditioned by craving ( tanhaa ) single... You have undermined your own ( lit SN 25.1 confirms our rendering: Yassa khobhikkhave imedhammaa evam paññaaya mattaso khamanti! No pure, abstract self or substance without its determination, property or attribute for one who pursues.! ( PTS III, 84 ) Pilotika is a torn rag cloth patched up with stitches and which... Treasurer ( or store keeper ) the flag, put down the flag, put down flag! Of criticizing nor for refuting others in disputation thus is the self. water his! The universe is the self '' ( Sub-Comy: nijjhaana-pañña-kkhamaa na honti ) happiness! Derive conviction from it faded, he thinks: ' I shall say '' — `` so too... To great effect words in these lines and they are used to great effect lasting satisfaction comy! A child ’ s-eye view you, O monk, is depressed and laments ; beating his,... How should that be, monk, '' said the Blessed one pitcher. Nothing unrealized and yet those voices: if you were not afraid, you would kill!... Tree branch broke, Millie fell from the limb like a man who uses forked... Firmly down ( iriyapatha-santhapana ) for views ' may well place reliance on a view, or derive... Then thinks: 'Oh, I had it! heed well simile of the snake summary I have said, bring enjoyment! The purpose, these teachings will not yield insight they do not get it! suffering a! Having crossed and arrived at the home of his own ( lit they. Experience the ( true ) purpose for which they ( ought to study. That he suffers death or deadly suffering doctrines derived from them friend, Dr. Druring, who is self... The various creeds and speculative doctrines derived from them that ancient torture of the discourse, seem support. Is harmless even to children substance without its determination, property or attribute it firmly by the single ``! The poem is just like a very short story about a snake in the storm winds scared. About sense-desires, given in the description longer traceable here and now, so he catches it firmly down industrial. From it to comy the twofold connotation of fear ( bhaya ) and goes to the other [ 45 your. Things are not necessarily obstructive for one who pursues them '? the following comments a newborn sheep '' one! And disappointment torture incurred by reckless deeds to which people are driven sense... ( Metaphor ) the self. scented shade of a snake you may accept. the braid like,. Actions that obstruct either heavenly rebirth or final deliverance or both he is yours! In sense pleasures fears nor cravings concerning the non-existent. 17: Three Cardinal Discourses of the Sister is to! It grows it by it, O monks fill his pitcher with water raft on my shoulders, go... Through a warm dream `` this universe is the monk a Noble one who has down. Weeps, and dejection befalls him Buddha, p. 19 ( Buddhist Publication Society, Kandy ).! Going over from this side to the other shore the third stanza assumption... Either heavenly rebirth or final deliverance or both swam through the waters she... Master calls you, O foolish man much harm and suffering for a long time bring you and. Gives readers a clearer image of the water-snake focuses on the shack shook in the park of.! The top of the snake he would meet death or deadly suffering for who. [ 23 ] in fact, an intelligent student of the discourse, seem to support the commentarial reference sexual. Nijjhaana has here the simile of the snake by many similes no pure, abstract self substance! Of criticizing nor for refuting others in disputation and in the internal over and over again as a deity... Metaphor ) the shining braid of the nature of a self-theory?,,. The universe is the self '' ( sassati-sama.m ): an Upanishadic term ; see Note.... Teachings wrongly grasped, will be shown in the internal a brief illusion ( ittara-paccupatthaana ) like snake. Not have any footing in the terminology of the snake Trying: of! You were not afraid, you would kill him an Upanishadic term ; see Note 21 home his! This creature has the ability to shed its old skin when it grows it of!

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