The Discourse on the Snake Simile (Alagaddūpama Sutta) ~ Majjhima Nikāya 22
Translated by Ñānaponika Thera
Originally published by Buddhist Publication Society, 1974. Reprinted with permission.
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The Snake Simile
Thus have I heard. Once the Blessed One lived at Sāvatthī, in Jeta’s Grove, in Anāthapiṇḍika’s monastery.
Ariṭṭha’s Wrong View
Now, on that occasion a monk called Ariṭṭha, formerly of the vulture-killers, had conceived this pernicious view: “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.”
Several monks, hearing about it, went to the monk Ariṭṭha, formerly of the vulture killers, and asked him: “Is it true, friend Ariṭṭha, that you have conceived this pernicious view: “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’?”
“Yes, indeed, friends, (I do hold that view).”
Then those monks, wishing to dissuade Ariṭṭha from that pernicious view, urged, admonished, questioned and exhorted him thus: “Do not say so, friend Ariṭṭha, 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 him 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, has the Blessed One said. They bring little enjoyment, and much suffering and disappointment. The perils in them are greater.”
Yet, though the monk Ariṭṭha was thus 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.”
When those monks could not dissuade the monk Ariṭṭha, formerly of the vulture killers, from his pernicious view, they went to the Blessed One, and after respectfully saluting him, they sat down at one side. Being seated, they told the Blessed One (all that had happened), and they said: “Since, O Lord, we could not dissuade the monk Ariṭṭha from his pernicious view, we have now reported this matter to the Blessed One.”
Then the Blessed One addressed a certain monk thus: “Go, O monk, and tell the monk Ariṭṭha, formerly of the vulture killers, that the Master calls him.”—”Yes, Lord,” replied the monk. He went to the monk Ariṭṭha and spoke to him: “The Master calls you, friend Ariṭṭha.”—”Yes, friend,” replied Ariṭṭha and he went to meet the Blessed One. Having arrived, he saluted the Blessed One respectfully and sat down at one side. When he was seated, the Blessed One addressed him thus:
“Is it true, Ariṭṭha, that you have conceived this pernicious view: ‘There are things called “obstructions” by the Blessed One. As I understand his teaching those things are not necessarily obstructive for him who pursues them.’?”—”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.”
“Of whom do you know, foolish man, that I have taught to him the teaching in that manner? Did I not, foolish man, speak in many ways of those obstructive things that they are obstructions indeed, and that they necessarily obstruct him who pursues them? Sense desires, so I have said, bring little enjoyment, and 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.”
Then the Blessed One addressed the monks thus: “What do you think, O monks: has that monk Ariṭṭha, formerly of the vulture killers, produced any spark (of understanding) in this teaching and discipline?” —”How should that be, Lord? Certainly not, O Lord.”
After these words, the monk Ariṭṭha, 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.”
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 Ariṭṭha does, who misrepresents us by what he personally has wrongly grasped; who has undermined his own (future) and created much demerit?”
“Certainly not, Lord. For in many ways has the Blessed One told us of those obstructive things that they are obstructions indeed, and that they necessarily obstruct him who pursues them…”
“Good, monks. It is good that you thus understand the teaching proclaimed by me. For in many ways have I spoken of those obstructive things that they are obstructions, indeed, and that they necessarily obstruct him who pursues them. Sense desires, so have I said, bring little enjoyment, and 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 Ariṭṭha, 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.
“Monks, it is impossible indeed, that one can pursue sense gratification without sensual desire, without perceptions of sensual desire, without thoughts of sensual desire.”
The Snake
“There are here, O monks, some foolish men who study the Teaching—discourses, mixed prose and verse, prose expositions, verses, solemn utterances, sayings, birth stories, marvels, and replies to questions—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.
“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. And why? 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.
“But there are here, O monks, some noble sons who study the Teaching; 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. And why? 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. And why not? 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. And why? Because of their right grasp of the teachings.
“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
“I shall show you, monks, the Teaching’s similitude 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, Lord,” replied the monks. And the Blessed One spoke thus:
“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, Lord”—”How then, monks, would he be doing what should 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 similitude to a raft: as having the purpose of crossing over, not the purpose of being clung to.
“You, O monks, who understand the Teaching’s similitude to a raft, you should let go even (good) teachings, how much more false ones!”
Grounds for Views
“There are, monks, these six grounds for false views. What are the six? 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’; 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; what is encountered, sought, pursued in mind, 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. That I shall be after death; permanent, stable, eternal, immutable; eternally the same, shall I abide in that very condition’—that (view), too, he considers thus: ‘This is mine, this I am, this is my self.’
“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 men 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.’
“Considering thus, he is not anxious about unrealities.”
Anxiety about Unrealities
When this was said, a certain monk asked the Blessed One:
“Lord, can there be anxiety about unrealities, in the external?”
“There can be, O monk,” said the Blessed One. “In that case, monk, someone thinks: ‘Oh, I had it! That, alas, I have no longer! Oh, 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.”
“But, Lord, 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 thus: ‘Oh, I had it! That, alas, I have no longer! Oh, 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.”
“Lord, 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 Perfect One expounding the Teaching for the removal of all grounds for views, of all prejudices, obsessions, dogmas and biases; for the stilling of all (kamma-) processes, for the relinquishment of all substrata (of existence), for the extirpation of craving, for dispassion, cessation, Nibbāna. He then thinks: ‘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 realities, in the internal.”
“But, Lord, 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 Perfect One expounding the Teaching for the removal of all grounds for views, of all prejudices, obsessions, dogmas and biases; for the stilling of all (kamma-) processes, for the relinquishing of all substrata (of existence), for the extirpation of craving, for dispassion, cessation, Nibbāna. 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.”
Impermanence and Not-self
“You may well take hold of a possession, 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, Lord.”—”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.”
“You may well accept, monks, the assumption of a self-theory 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, Lord.”—”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.”
“You may well rely, monks, on any supporting (argument) for views 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, Lord.”—”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.
“If there were a self, monks, would there be my self’s property?”—”So it is, Lord.”—”Or if there is a self’s property, would there by my self?”—”So it is, Lord.”—”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, Lord? It is an entirely and perfectly foolish idea.
The Three Characteristics
“What do you think, monks: is corporeality permanent or impermanent?”—”Impermanent, Lord.”—”And what is impermanent, is it painful or pleasant?”—”Painful, Lord.”—”What is impermanent, painful, subject to change, is it fit to be considered thus: ‘This is mine, this I am, this is my self’?”—”Certainly not, Lord.”—”What do you think, monks: Is feeling… is perception… are mental formations… is consciousness… permanent or impermanent?”—”Impermanent, Lord.”—”And what is impermanent, is it painful or pleasant?”—”Painful, Lord.”—”And what is impermanent, painful, subject to change, is it fit to be considered thus: ‘This is mine, this I am, this is my self?”—”Certainly not, Lord.”
“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.’
“Seeing this, monks, the well-instructed noble disciple becomes disgusted with corporeality, becomes disgusted with feeling, with perception, with mental formations, with consciousness.
“Through his being disgusted, his passion fades away. His passion having faded, he is freed. In him who is freed there is the knowledge of freedom: ‘Ceased has rebirth, fulfilled is the holy life, the task is done, there is no more of this to come,” thus he knows.”
The Arahant
“This monk is called one who has removed the crossbar, has filled the moat, has broken the pillar, has unbolted (his mind); a Noble One who has taken down the flag, put down the burden, become unfettered.
“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, brought it to utter extinction, incapable of arising again. Thus has he removed the cross-bar.
“And how, monks, is that monk one who has filled the moat? 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.
“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.
“And how has he unbolted (his 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.
“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.
“When a monk’s mind is thus freed, O monks, neither the gods with Indra, nor the gods with Brahma, nor the gods with the Lord of Creatures (Pajāpati), when searching will find on what the consciousness of one thus gone (tathāgata) is based. Why is that? One who has thus gone is no longer traceable here and now, so I say.”
Misrepresentation
“So teaching, so proclaiming, O monks, I have been baselessly, vainly, falsely and wrongly accused by some ascetics and brahmans: ‘A nihilist is the ascetic Gotama; He teaches the annihilation, the destruction, the non-being of an existing individual.’
“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.’
“What I teach now as before, O monks, is suffering and the cessation of suffering.”
Praise and Blame
“If for that (reason) others revile, abuse, scold and insult the Perfect One, on that account, O monks, the Perfect One will not feel annoyance, nor dejection, nor displeasure in his heart. And if for that (reason) others respect, revere, honor and venerate the Perfect One, on that account the Perfect One will not feel delight, nor joy, nor elation in his heart. If for that (reason) others respect, revere, honor and venerate the Perfect One, He will think: ‘It is towards this (mind-body aggregate) which was formerly fully comprehended, that they perform such acts.’
“Therefore, O monks, if you, too, are reviled, abused, scolded and insulted by others, you should on that account not entertain annoyance or dejection or displeasure in your hearts. And if others respect, revere, honor and venerate you, on that account you should not entertain delight or joy or elation in your hearts. 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.’
Not Yours
“Therefore, monks, give up whatever is not yours. Your giving it up will for a long time bring you welfare and happiness. What is it that is not yours? Corporeality is not yours. Give it up! Your giving it up will for a long time bring you welfare and happiness. Feeling is not yours. Give it up! Your giving it up will for a long time bring you welfare and happiness. Perception is not yours. Give it up! Your giving it up will for a long time bring you welfare and happiness. Mental formations are not yours. Give them up! Your giving them up will for a long time bring you welfare and happiness. Consciousness is not yours. Give it up! Your giving it up will for a long time bring you welfare and happiness.
“What do you think, monks: if people were to carry away the grass, sticks, branches and leaves in this Jeta Grove, or burnt them or did with them what they pleased, would you think: These people carry us away, or burn us, or do with us as they please?”—”No, Lord.”—”Why not?” Because, Lord, that is neither our self nor the property of our self.”—”So, too, monks, give up what is not yours! Your giving it up will for a long time bring you welfare and happiness. What is it that is not yours? Corporeality… feeling… perception… mental formations… consciousness are not yours. Give them up! Your giving them up will for a long time bring you welfare and happiness.”
The Explicit Teaching and Its Fruit
“Monks, this Teaching so well proclaimed by me, is plain, open, explicit, free of patchwork. 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.
“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.
“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 three fetters and have reduced greed, hatred and delusion, are all once-returners, and, returning only once to this world, will then make an end of suffering.
“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 three fetters, are all stream-enterers, no more liable to downfall, assured, and headed for full Enlightenment.
“Monks, in this Teaching that is so well proclaimed by me and is plain, open, explicit, and free of patchwork, those monks who are mature in Dhamma, mature in faith, are all headed for full Enlightenment.
“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, are all destined for heaven.”
This said the Blessed One. Satisfied, the monks rejoiced in the words of the Blessed One.
