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From:
Saį¹yutta NikÄya 35.241 Linked Discourses 35.241
19. ÄsÄ«visavagga 19. The Simile of the Vipers
Paį¹hamadÄrukkhandhopamasutta The Simile of the Tree Trunk (1st)
Ekaį¹ samayaį¹ bhagavÄ kosambiyaį¹ viharati gaį¹
gÄya nadiyÄ tÄ«re. At one time the Buddha was staying near KosambÄ« on the bank of the Ganges river.
AddasÄ kho bhagavÄ mahantaį¹ dÄrukkhandhaį¹ gaį¹
gÄya nadiyÄ sotena vuyhamÄnaį¹. Seeing a large tree trunk being carried along by the current,
DisvÄna bhikkhÅ« Ämantesi: he addressed the mendicants,
āpassatha no tumhe, bhikkhave, amuį¹ mahantaį¹ dÄrukkhandhaį¹ gaį¹
gÄya nadiyÄ sotena vuyhamÄnanāti? āMendicants, do you see that large tree trunk being carried along by the current of the Ganges river?ā
āEvaį¹, bhanteā. āYes, sir.ā
āSace so, bhikkhave, dÄrukkhandho na orimaį¹ tÄ«raį¹ upagacchati, na pÄrimaį¹ tÄ«raį¹ upagacchati, na majjhe saį¹sÄ«dissati, na thale ussÄ«dissati, na manussaggÄho gahessati, na amanussaggÄho gahessati, na Ävaį¹į¹aggÄho gahessati, na antopÅ«ti bhavissati; āMendicants, assume that that tree trunk doesnāt collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesnāt get taken by humans or non-humans or caught up in a whirlpool, and that it doesnāt rot away.
evaƱhi so, bhikkhave, dÄrukkhandho samuddaninno bhavissati samuddapoį¹o samuddapabbhÄro. In that case, that tree trunk will slant, slope, and incline towards the ocean.
Taį¹ kissa hetu? Why is that?
Samuddaninno, bhikkhave, gaį¹
gÄya nadiyÄ soto samuddapoį¹o samuddapabbhÄro. Because the current of the Ganges river slants, slopes, and inclines towards the ocean.
Evameva kho, bhikkhave, sace tumhepi na orimaį¹ tÄ«raį¹ upagacchatha, na pÄrimaį¹ tÄ«raį¹ upagacchatha; In the same way, assume that you donāt collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you donāt get taken by humans or non-humans or caught up in a whirlpool, and that you donāt rot away.
na majjhe saį¹sÄ«dissatha, na thale ussÄ«dissatha, na manussaggÄho gahessati, na amanussaggÄho gahessati, na Ävaį¹į¹aggÄho gahessati, na antopÅ«tÄ« bhavissatha;
evaį¹ tumhe, bhikkhave, nibbÄnaninnÄ bhavissatha nibbÄnapoį¹Ä nibbÄnapabbhÄrÄ. In that case, you will slant, slope, and incline towards extinguishment.
Taį¹ kissa hetu? Why is that?
NibbÄnaninnÄ, bhikkhave, sammÄdiį¹į¹hi nibbÄnapoį¹Ä nibbÄnapabbhÄrÄāti. Because right view slants, slopes, and inclines towards extinguishment.ā
Evaį¹ vutte, aƱƱataro bhikkhu bhagavantaį¹ etadavoca: When he said this, one of the mendicants asked the Buddha:
ākiį¹ nu kho, bhante, orimaį¹ tÄ«raį¹, kiį¹ pÄrimaį¹ tÄ«raį¹, ko majjhe saį¹sÄdo, ko thale ussÄdo, ko manussaggÄho, ko amanussaggÄho, ko Ävaį¹į¹aggÄho, ko antopÅ«tibhÄvoāti? āBut sir, whatās the near shore and whatās the far shore? Whatās sinking in the middle? Whatās getting stranded on high ground? Whatās getting taken by humans or non-humans? Whatās getting caught up in a whirlpool? And whatās rotting away?ā
āāOrimaį¹ tÄ«ranāti kho, bhikkhu, channetaį¹ ajjhattikÄnaį¹ ÄyatanÄnaį¹ adhivacanaį¹. āāThe near shoreā, mendicant, is a term for the six interior sense fields.
āPÄrimaį¹ tÄ«ranāti kho, bhikkhu, channetaį¹ bÄhirÄnaį¹ ÄyatanÄnaį¹ adhivacanaį¹. āThe far shoreā is a term for the six exterior sense fields.
āMajjhe saį¹sÄdoāti kho, bhikkhu, nandÄ«rÄgassetaį¹ adhivacanaį¹. āSinking in the middleā is a term for greed and relishing.
āThale ussÄdoāti kho, bhikkhu, asmimÄnassetaį¹ adhivacanaį¹. āStranded on high groundā is a term for the conceit āI amā.
Katamo ca, bhikkhu, manussaggÄho? And whatās getting taken by humans?
Idha, bhikkhu, gihÄ«hi saį¹saį¹į¹ho viharati, sahanandÄ« sahasokÄ«, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraį¹Ä«yesu attanÄ tesu yogaį¹ Äpajjati. Itās when someone mixes closely with laypeople, sharing their joys and sorrowsāhappy when theyāre happy and sad when theyāre sadāand getting involved in their business.
Ayaį¹ vuccati, bhikkhu, manussaggÄho. Thatās called getting taken by humans.
Katamo ca, bhikkhu, amanussaggÄho? And whatās getting taken by non-humans?
Idha, bhikkhu, ekacco aƱƱataraį¹ devanikÄyaį¹ paį¹idhÄya brahmacariyaį¹ carati: āiminÄhaį¹ sÄ«lena vÄ vatena vÄ tapena vÄ brahmacariyena vÄ devo vÄ bhavissÄmi devaƱƱataro vÄāti. Itās when someone leads the spiritual life wishing to be reborn in one of the orders of gods: āBy this precept or observance or fervent austerity or spiritual life, may I become one of the gods!ā
Ayaį¹ vuccati, bhikkhu, amanussaggÄho. Thatās called getting taken by non-humans.
āÄvaį¹į¹aggÄhoāti kho, bhikkhu, paƱcannetaį¹ kÄmaguį¹Änaį¹ adhivacanaį¹. āCaught up in a whirlpoolā is a term for the five kinds of sensual stimulation.
Katamo ca, bhikkhu, antopÅ«tibhÄvo? And whatās rotting away?
Idha, bhikkhu, ekacco dussÄ«lo hoti pÄpadhammo asucisaį¹
kassarasamÄcÄro paį¹icchannakammanto assamaį¹o samaį¹apaį¹iƱƱo abrahmacÄrÄ« brahmacÄripaį¹iƱƱo antopÅ«ti avassuto kasambujÄto. Itās when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitionerāthough claiming to be oneārotten inside, festering, and depraved.
Ayaį¹ vuccati, bhikkhu, āantopÅ«tibhÄvoāāti. This is called ārotting awayā.ā
Tena kho pana samayena nando gopÄlako bhagavato avidÅ«re į¹hito hoti. Now at that time Nanda the cowherd was sitting not far from the Buddha.
Atha kho nando gopÄlako bhagavantaį¹ etadavoca: Then he said to the Buddha:
āahaį¹ kho, bhante, na orimaį¹ tÄ«raį¹ upagacchÄmi, na pÄrimaį¹ tÄ«raį¹ upagacchÄmi, na majjhe saį¹sÄ«dissÄmi, na thale ussÄ«dissÄmi, na maį¹ manussaggÄho gahessati, na amanussaggÄho gahessati, na Ävaį¹į¹aggÄho gahessati, na antopÅ«ti bhavissÄmi. āI wonāt collide with the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I wonāt get taken by humans or non-humans or caught up in a whirlpool, and I wonāt rot away.
LabheyyÄhaį¹, bhante, bhagavato santike pabbajjaį¹, labheyyaį¹ upasampadanāti. Sir, may I receive the going forth, the ordination in the Buddhaās presence?ā
āTena hi tvaį¹, nanda, sÄmikÄnaį¹ gÄvo niyyÄtehÄ«āti. āWell then, Nanda, return the cows to their owners.ā
āGamissanti, bhante, gÄvo vacchagiddhiniyoāti. āSir, the cows will go back by themselves, since they love their calves.ā
āNiyyÄteheva tvaį¹, nanda, sÄmikÄnaį¹ gÄvoāti. āStill, Nanda, you should return them to their owners.ā
Atha kho nando gopÄlako sÄmikÄnaį¹ gÄvo niyyÄtetvÄ yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ etadavoca: Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him,
āniyyÄtitÄ, bhante, sÄmikÄnaį¹ gÄvo. āSir, I have returned the cows to their owners.
LabheyyÄhaį¹, bhante, bhagavato santike pabbajjaį¹, labheyyaį¹ upasampadanāti. May I receive the going forth, the ordination in the Buddhaās presence?ā
Alattha kho nando gopÄlako bhagavato santike pabbajjaį¹, alattha upasampadaį¹. And the cowherd Nanda received the going forth, the ordination in the Buddhaās presence.
AcirÅ«pasampanno ca panÄyasmÄ nando eko vÅ«pakaį¹į¹ho ā¦peā¦ Not long after his ordination,
aƱƱataro ca panÄyasmÄ nando arahataį¹ ahosÄ«ti. Venerable Nanda became one of the perfected.
Catutthaį¹.