The Buddha explains with similes (sutra)

Ven. Nyanaponika Thera (trans.) Alagaddupama Sutra, "The Snake Simile" (MN 22), Buddhist Publication Society (bps.lk) via accesstoinsight.org edited by Dhr. Seven, Wisdom Quarterly

Siem Reap, Angkor, Bayon, Cambodia (Olivier Héron/flickr.com)

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Thus have I heard. Once the Blessed One [the Buddha] lived at Savatthi, in Jeta's Grove, in Anathapindika's monastery.

NOTE: This is a sutra about clinging to views. Its central message is conveyed in two similes, the Parable of the Snake and the Parable of the Raft. They focus on the skillfulness needed to grasp right-view properly as a means of leading to liberating-insight (enlightenment) and the cessation of all suffering (nirvana), rather than something to cling to, then letting it go when right-view has done its job. The first section of the discourse focuses on the danger of misapprehending the Dharma in general, particularly its conventional teachings on sensuality and its ultimate teachings on views of "self."
 
Why does the Buddha call the offending monk, Arittha, a "foolish man"? It is to impress on him and the other monastics how dangerous the view he has clung to is. In this way, the Buddha is compassionate even as he sounds harsh. Were he to call him a fool and send him away, that would be harsh. But he has him listen as the other monks are asked questions about the correct understanding of the Teaching.

Arittha's Wrong View

2. Now on that occasion a monk called Arittha, formerly of the vulture killers, had conceived this pernicious view:

"There are things called 'obstructions' [Note 1] by the Blessed One. As I understand his teaching, those things are not necessarily obstructive for one who pursues them."

 

3. 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...?"

 

"Yes, indeed, friends (I do hold that view)."

 

Then they, wishing to dissuade Arittha from that pernicious view, urged, admonished, questioned, and exhorted him: "Do not say so, friend Arittha, do not say so! Do not misrepresent the Blessed One. It is not right to misrepresent him. Never would the Blessed One speak like that. For in many ways, indeed, has the Blessed One said of those obstructive things that they are obstructions, indeed, and that they necessarily obstruct one who pursues them. 

"Sense desires, so he has said, bring little enjoyment and much suffering and disappointment. The perils in them are greater. 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. [2] They bring little enjoyment but much suffering and disappointment. The perils in them are greater."

 

Yet, though the monk Arittha was urged, admonished, questioned, and exhorted by those monks, he still clung tenaciously and obstinately to his pernicious view, saying: "There are things called 'obstructions' by the Blessed One. As I understand his teaching, those things are not necessarily obstructive for one who pursues them."

 

4. When those monks could not dissuade the monk Arittha, formerly of the vulture killers, from his pernicious view, they went to the Blessed One, and after respectfully saluting him sat to one side. Seated they told the Blessed One (all that had happened), and they said: "Since, O venerable sir, we could not dissuade the monk Arittha from his pernicious view, we have now reported this matter to the Blessed One."

 

5. Then the Blessed One addressed a certain monk [to go tet Arittha]. — "Yes, venerable sir," replied the monk. He went to the monk Arittha and spoke to him: "The Teacher calls you, friend Arittha." — "Yes, friend," replied Arittha and he went to meet the Blessed One. Having arrived, he saluted the Blessed One respectfully and sat to one side. When he was seated the Blessed One addressed him:

 

"Is it true, Arittha, that you have conceived this pernicious view...?" — "Yes, indeed, venerable sir, 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 one who pursues them."

 

6. "Of whom do you know, foolish man, that I have taught the teaching in that manner? Did I not, foolish man, speak in many ways of those obstructive things that they are indeed obstructions and that they necessarily obstruct one who pursues them?

"Sense desires, so I have said, bring little enjoyment but much suffering and disappointment. The perils in them are greater. Sense desires are like bare bones, have I said; they are like a lump of flesh...they are like a snake's head, have I said. They bring much suffering and disappointment. The perils in them are greater. But you, O foolish man, have misrepresented us by what you personally have wrongly grasped. You have undermined your own (future) and have created much demerit. This, foolish man, will bring you much harm and suffering for a long time." [3]

 

7. Then the Blessed One addressed the monks: "What do you think, O monks? Has that monk Arittha, formerly of the vulture killers, produced any spark (of understanding) in this teaching and discipline?" [4] — "How should that be, venerable sir? Certainly not, O venerable sir."

 

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.

 

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."

 

8. Then the Blessed One addressed the monks: "Do you, O monks, also understand the teaching proclaimed by me, in the same manner as this monk Arittha does, who misrepresents us by what he personally has wrongly grasped; who has undermined his own (future) and created much demerit?"
 
"Certainly not, venerable sir. For in many ways has the Blessed One told us of those obstructive things that they are indeed obstructions and that they necessarily obstruct one who pursues them..."

 

"Good, monks. It is good that you thus understand the teaching proclaimed by me. [5] For in many ways have I spoken of those obstructive things that they are obstructions, indeed, and that they necessarily obstruct one who pursues them.

"Sense desires, so have I said, bring little enjoyment but much suffering and disappointment. The perils in them are greater. Sense desires are like bare bones, have I 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, have I said. They bring much suffering and disappointment. The perils in them are greater.

"But this monk Arittha, formerly of the vulture killers, misrepresents us by what he personally has wrongly grasped; he undermines his own (future) and creates much demerit. This will bring to this foolish man much harm and suffering for a long time.

 

9. "Monks, it is impossible indeed, that one can pursue sense gratification [6] without sensual desire, [7] without perceptions of sensual desire, without thoughts of sensual desire.

The Snake

10. [8] "There are here, O monks, some foolish men who study the Teaching [the Dharma]. [9] Having studied it, they do not wisely examine the purpose of those teachings. To those who do not wisely examine the purpose, these teachings will not yield insight. [10] 

"They study the Teaching only to use it for criticizing or for refuting others in disputation. They do not experience the (true) purpose [11] for which they [12] (ought to) study the Teaching. To them these teachings wrongly grasped, will bring harm and suffering for a long time. Why? It is because of their wrong grasp of the teachings.

 

"Suppose, monks, a man wants a snake, looks for a snake, goes in search of a snake. He then sees a large snake, and when he is grasping its body or its tail, the snake turns back on him and bites his hand or arm or some other limb of his. And because of that he suffers death or deadly pain. Why? It is because of his wrong grasp of the snake.
 
"Similarly, O monks, there are here some foolish men who study the Teaching; having studied it, they do not wisely examine the purpose of those teachings. To those who do not wisely examine the purpose, these teachings will not yield insight. They study the Teaching only to use it for criticizing or for refuting others in disputation. They do not experience the (true) purpose for which they (ought to) study the Teaching. To them these teachings wrongly grasped, will bring harm and suffering for a long time. And why? Because of their wrong grasp of the teachings.

 

11. "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. To those who wisely examine the purpose, these teachings will yield insight. They do not study the Teaching for the sake of criticizing nor for refuting others in disputation. They experience the purpose for which they study the Teaching; and to them these teachings being rightly grasped, will bring welfare and happiness for a long time. Why? It is because of their right grasp of the teachings.

 

"Suppose, monks, a man wants a snake, looks for a snake, goes in search of a snake. He then sees a large snake, and with a forked stick he holds it firmly down. Having done so he catches it firmly by the neck. 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. Why not? It is because of his right grasp of the snake.

"Similarly, O monks, there are here some noble sons who study the Teaching; and having learned it, they examine wisely the purpose of those teachings. To those who wisely examine the purpose, these teachings will yield insight. They do not study the Teaching for the sake of criticizing nor for refuting others in disputation. They experience the purpose for which they study the Teaching; and to them these teachings being rightly grasped, will bring welfare and happiness for a long time. Why? It is because of their right grasp of the teachings.

 

12. "Therefore, O monks, if you know the purpose of what I have said, you should keep it in mind accordingly. But if you do not know the purpose of what I have said, you should question me about it, or else (ask) those monks who are wise.

 

The Raft

13. "I shall show you, monks, the Teaching's similarity to a raft as having the purpose of crossing over, not the purpose of being clung to. Listen, monks, and heed well what I shall say" — "Yes, venerable sir," replied the monks, and the Blessed One spoke:

 

"Suppose, monks, there is a man journeying on a road and he sees a vast expanse of water of which this shore is perilous and fearful, while the other shore is safe and free from danger. But there is no boat for crossing nor is there a bridge for going over from this side to the other. So the man thinks: 'This is a vast expanse of water; and this shore is perilous and fearful, but the other shore is safe and free from danger.

"There is, however, no boat here for crossing, nor a bridge for going over from this side to the other. Suppose I gather reeds, sticks, branches, and foliage and bind them into a raft.'

"Now that man collects reeds, sticks, branches, and foliage and binds them into a raft. Carried by that raft, laboring with hands and feet, he safely crosses over to the other shore. Having crossed and arrived at the other shore, he thinks: 'This raft, indeed, has been very helpful to me. Carried by it, laboring with hands and feet, I got safely across to the other shore. Should I not lift this raft on my head or put it on my shoulders, and go where I like?'

 

"What do you think about it, O monks? Will this man by acting thus do what should be done with a raft?" — "No, venerable sir." — "How then, monks, would he be doing what ought to be done with a raft?

"Here, monks, having got across and arrived at the other shore, the man thinks: 'This raft, indeed, has been very helpful to me. Carried by it, and laboring with hands and feet, I got safely across to the other shore. Should I not pull it up now to the dry land or let it float in the water and then go as I please?' By acting thus, monks, would that man do what should be done with a raft.

 

"In the same way, monks, have I shown to you the Teaching's similarity to a raft: as having the purpose of crossing over, not the purpose of being clung to.

 

14. "You, O monks, who understand the Teaching's similarity to a raft, you should let go even (good) teachings, [14] how much more false ones!

Grounds for Views

15. "There are, monks, these six grounds for false views. [15] What are the six? There is here, monks, an uninstructed worldling who has no regard for noble ones [laypersons and monastics who have reached at least the first stage of enlightenment called stream entry], who is ignorant of their teaching and untrained in it; who has no regard for persons of worth, who is ignorant of their teaching and untrained in it:

"He considers corporeality [the body] 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. [19] That I shall be after death; [20] permanent, stable, eternal, immutable; eternally the same, [21] shall I abide in that very condition' — that (view), too, he considers thus: 'This is mine, this I am, this is my self.' [22]

 

16. "But, monks, there is here a well-instructed noble disciple who has regard for noble ones, who knows their teaching and is well trained in it; who has regard for persons of worth, who knows their teaching and is well trained in it: he does not consider corporeality in this way: 'This is mine, this I am, this is my self'; he does not consider feeling... perception... mental formations in this way: 'This is mine, this I am, this is my self'; and what is seen, heard, sensed, and thought; what is encountered, sought, pursued in mind, this also he does not consider in this way: 'This is mine, this I am, this is my self'; and also this ground for views (holding): 'The universe is the Self. That I shall be after death; permanent, stable, eternal, immutable, eternally the same shall I abide in that very condition' — that (view), too, he does not consider thus: 'This is mine, this I am, this is my self.'

 

17. "Considering thus, he is not anxious about unrealities." [23]

Anxiety about Unrealities

18. When this was said, a certain monk asked the Blessed One:

 

"Venerable sir, can there be anxiety about unrealities in the external?" [24]

"There can be, O monk," said the Blessed One. "In that case, monk, someone thinks: 'O, I had it! That, alas, I have no longer! O, may I have it again! But alas, I do not get it!' Hence he grieves, is depressed and laments; beating his breast, he weeps, and dejection befalls him. Thus, monk, is there anxiety about unrealities in the external."

 

19. "But, venerable sir, can there be absence of anxiety about unrealities in the external?"

 

"There can be, O monk," said the Blessed One. "In that case, monk, someone does not think [or pursue and cling to thoughts]: 'O, I had it! That, alas, I have no longer! O, may I have it again! But, alas, I do not get it!' 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. Thus, monk, is there absence of anxiety about unrealities in the external."

 

20. "Venerable sir, can there be anxiety about unrealities in the internal?"

 

"There can be, monk," said the Blessed One. "In that case, monk, someone has this view: 'The universe is the Self. That I shall be after death; permanent, stable, eternal, immutable; eternally the same shall I abide in that very condition.' He then hears a Perfected One [a Tathagata, a fully enlightened teacher] expounding the Teaching for the removal of all grounds for views, of all prejudices, obsessions, dogmas, and biases; for the stilling of all (karma-) processes, for the relinquishment of all substrata (of rebirth), for the extirpation of craving, for dispassion, cessation, nirvana. 

"He then thinks [misunderstands reality]: 'I shall be annihilated, I shall be destroyed! No longer shall I exist!' Hence he grieves, is depressed and laments; beating his breast, he weeps, and dejection befalls him. Thus, monk, is there anxiety about unrealities in the internal."

 

21. "But, venerable sir, can there be absence of anxiety about unrealities in the internal?"

 

"There can be, monk," said the Blessed One. "In that case, monk, someone does not have this view: 'The universe is the Self... eternally the same shall I abide in that very condition.' He then hears a Perfected One expounding the Teaching for the removal of all grounds for views, of all prejudices, obsessions, dogmas and biases; for the stilling of all (karma-) processes, for the relinquishing of all substrata (of rebirth), for the extirpation of craving, for dispassion, cessation, nirvana.

"He then does not think: 'I shall be annihilated, I shall be destroyed! No longer shall I exist!' 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. Thus, monk, is there absence of anxiety about unrealities in the internal. [25]

Impermanence and Not-self

22. "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. (But) do you see, monks, any such possession?" — "No, venerable sir." — "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."

 

23. "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. (But) do you see, monks, any such assumption of a self-theory?" — "No, venerable sir." — "Well, monks, I, too, do not see any such assumption of a self-theory from the acceptance of which there would not arise sorrow and lamentation, pain, grief, and despair."

 

24. "You may well rely, monks, on any supporting (argument) for views [28] from the reliance on which there would not arise sorrow and lamentation, pain, grief, and despair. (But) do you see, monks, any such supporting (argument) for views?" — "No, venerable sir." — "Well, monks, I, too, do not see any such supporting (argument) for views from the reliance on which there would not arise sorrow and lamentation, pain, grief, and despair." [29]

 

25. "If there were a self, monks, would there be my self's property?" — "So it is, venerable sir." — "Or if there is a self's property, would there by my self?" — "So it is, venerable sir." — "Since in truth and in fact, self and self's property do not obtain, O monks, then this ground for views, 'The universe is the Self. That I shall be after death; permanent, stable, eternal, immutable; eternally the same shall I abide, in that very condition' — is it not, monks, an entirely and perfectly foolish idea?" — "What else should it be, venerable sir? It is an entirely and perfectly foolish idea." [30]

 

The Three Characteristics

26. "What do you think, monks: is corporeality [the body] permanent or impermanent?" — "Impermanent, venerable sir." — "And what is impermanent, is it painful or pleasant?" — "Painful, venerable sir." — "What is impermanent, painful, subject to change, is it fit to be considered: 'This is mine, this I am, this is my self'?" — "Certainly not, venerable sir." — "What do you think, monks: Is feeling... is perception...are mental formations...is consciousness...permanent or impermanent?" — "Impermanent, venerable sir." — "And what is impermanent, is it painful or pleasant?" — "Painful, venerable sir." — "And what is impermanent, painful, subject to change, is it fit to be considered: 'This is mine, this I am, this is my self?" — "Certainly not, venerable sir."

 

27. "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.'

 

"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.'

 

28. "Seeing this, monks, the well-instructed noble disciple becomes disgusted [31] with corporeality, becomes disgusted with feeling, with perception, with mental formations, with consciousness.

 

29. "Through his being disgusted, his passion fades away. [32] His passion having faded, he is freed. [33] In him who is freed there is the knowledge of freedom: [34] "Ceased has rebirth, fulfilled is the supreme life, the task is done, there is no more of this to come," thus one knows.

 

The Arhat [35]

30. "This monk is called one who has removed the crossbar, has filled the moat, has broken the pillar, has unbolted (mind); a noble one who has taken down the flag, put down the burden, become unfettered.

 

31. "And how, monks, is that monk one who has removed the cross-bar? Herein the monk has abandoned ignorance, has cut it off at the root, removed it from its soil like a palmyra tree [a tree that when topped off does not regrow], brought it to utter extinction, incapable of arising again. Thus has he removed the cross-bar.

 

32. "And how, monks, is that monk one who has filled the moat? Herein the monk has abandoned the round of rebirths, leading to rebirth; 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.

 

33. "And how has he broken the pillar? He has abandoned craving, 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.

 

Cambodia (Olivier Heron/flickr.com)

34. "And how has he unbolted (mind)? 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.

 

35. "And how is the monk a noble one who has taken down the flag, put down the burden, become unfettered? 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. Thus is the monk a noble one who has taken down the flag, put down the burden, become unfettered.

 

36. "When a monk's mind is thus freed, O monks, neither the gods (devas) with Indra, nor the gods with Brahma, nor the gods with the Lord of Creatures (Pajapati), when searching will find [36] on what the consciousness of One Thus Gone (Tathagata) is based. Why is that? One who has thus gone is no longer traceable here and now, so I say. [37]

Misrepresentation

37. "So teaching, so proclaiming, O monks, I have been baselessly, vainly, falsely, and wrongly accused by some ascetics and Brahmins: 'The ascetic Gotama [the Buddha] is a nihilist [38]; he teaches the annihilation, the destruction, the non-being of an existing individual.' [39]

 

"As I am not as I do not teach, so have I been baselessly, vainly, falsely, and wrongly accused by some ascetics and Brahmins: 'The ascetic Gotama is a nihilist; he teaches the annihilation, the destruction, the non-being of an existing individual.'

 

"What I teach now as before, O monks, is suffering and the cessation of suffering. 

Praise and Blame

38. "If for that (reason) [40] others revile, abuse, scold, and insult the Perfected One, on that account, O monastics, the Perfected One will not feel annoyance, nor dejection, nor displeasure at heart.

 

"And if for that (reason) others respect, revere, honor, and venerate the Perfected One, on that account the Perfected One will not feel delight, nor joy, nor elation at heart.

"If for that (reason) others respect, revere, honor, and venerate the Perfected One, he will think: 'It is towards this (mind-body aggregate), which was formerly [41] fully comprehended, that they perform such acts.' [42]

 

39. "Therefore, O monastics, if you, too, are reviled, abused, scolded, and insulted by others, you should on that account not entertain annoyance, nor dejection, nor displeasure at heart. And if others respect, revere, honor and venerate you, on that account you should not entertain delight nor joy nor elation at heart.

"If others respect, revere, honor, and venerate you, you should instead think: 'It is towards this (mind-body aggregate), which was formerly comprehended, that they perform such acts.' [43] More