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Majjhima Nikāya 22

Alagaddūpamasutta

The Simile of the Snake · Translation: Bhikkhu Sujato, SuttaCentral

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that“Taṁ whatkiṁ do you thinkmaññatha, mendicantsbhikkhave,
formrūpaṁ permanentniccaṁ orvā impermanentaniccaṁ or?vā”ti?
impermanent“Aniccaṁ, sirbhante”.
but which“Yaṁ but impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ happinesssukhaṁ or?vā”ti?
suffering“Dukkhaṁ, sirbhante”.
but which“Yaṁ but impermanentpanāniccaṁ sufferingdukkhaṁ perishablevipariṇāmadhammaṁ, fitkallaṁ is itnu thattaṁ to be regardedsamanupassituṁ—
thisetaṁ minemama, I am thisesohamasmi, thiseso myme selfattā”ti?
no“No indeed thishetaṁ, sirbhante”.
that“Taṁ whatkiṁ do you thinkmaññatha, mendicantsbhikkhave,
feelingvedanā …pe……pe…
perceptionsaññā ……
choicessaṅkhārā ……
consciousnessviññāṇaṁ permanentniccaṁ orvā impermanentaniccaṁ or?vā”ti?
impermanent“Aniccaṁ, sirbhante”.
but which“Yaṁ but impermanentpanāniccaṁ sufferingdukkhaṁ orvā thattaṁ happinesssukhaṁ or?vā”ti?
suffering“Dukkhaṁ, sirbhante”.
but which“Yaṁ but impermanentpanāniccaṁ sufferingdukkhaṁ perishablevipariṇāmadhammaṁ, fitkallaṁ is itnu thattaṁ to be regardedsamanupassituṁ—
thisetaṁ minemama, I am thisesohamasmi, thiseso myme selfattā”ti?
no“No indeed thishetaṁ, sirbhante”.

therefore here“Tasmātiha, O mendicantsbhikkhave, whichyaṁ anykiñci formrūpaṁ past-future-presentatītānāgatapaccuppannaṁ, internalajjhattaṁ orvā externalbahiddhā orvā, solidoḷārikaṁ orvā subtlesukhumaṁ orvā, inferiorhīnaṁ orvā superiorpaṇītaṁ orvā, whichyaṁ fardūre nearsantike orvā, allsabbaṁ formrūpaṁ this is not‘netaṁ minemama, I am not thisnesohamasmi, notna this is mymeso self—thus thisattā’ti—evametaṁ as it truly isyathābhūtaṁ with right understandingsammappaññāya should be seendaṭṭhabbaṁ.
whicheverYā anykāci feelingvedanā and so on…pe…
whicheveryā anykāci perceptionsaññā ……
whicheverye anykeci choicessaṅkhārā ……
whichyaṁ anykiñci consciousnessviññāṇaṁ past-future-presentatītānāgatapaccuppannaṁ, internalajjhattaṁ orvā externalbahiddhā orvā, solidoḷārikaṁ orvā subtlesukhumaṁ orvā, inferiorhīnaṁ orvā superiorpaṇītaṁ orvā, whichyaṁ fardūre nearsantike orvā, allsabbaṁ consciousnessviññāṇaṁ this is not‘netaṁ minemama, I am not thisnesohamasmi, notna this is mymeso self—thus thisattā’ti—evametaṁ as it truly isyathābhūtaṁ with right understandingsammappaññāya should be seendaṭṭhabbaṁ.

thusEvaṁ seeingpassaṁ, monksbhikkhave, learnedsutavā noble discipleariyasāvako with formrūpasmiṁ grows disillusionednibbindati, with feelingvedanāya grows disillusionednibbindati, with perceptionsaññāya grows disillusionednibbindati, with choicessaṅkhāresu grows disillusionednibbindati, with consciousnessviññāṇasmiṁ grows disillusionednibbindati,

due to disillusionmentnibbidā desire fades awayvirajjati, when desire fades awayvirāgā is freedvimuccati, when freedvimuttasmiṁ freedvimuttamiti knowledgeñāṇaṁ there ishoti.
ended‘Khīṇā rebirthjāti, has been livedvusitaṁ the spiritual journeybrahmacariyaṁ, has been donekataṁ what had to be donekaraṇīyaṁ, nothing furthernāparaṁ for this placeitthattāyā’ti understandspajānāti.

this oneAyaṁ is calledvuccati, o monksbhikkhave, a monkbhikkhu one who has lifted the cross-barukkhittapaligho alsoitipi, one who has filled in the moatsaṅkiṇṇaparikkho alsoitipi, one who has pulled up the pillarabbūḷhesiko alsoitipi, one who is unimpededniraggaḷo alsoitipi, a noble oneariyo with banner loweredpannaddhajo with burden droppedpannabhāro detachedvisaṁyutto alsoitipi.

and howKathañca, monksbhikkhave, a monkbhikkhu has raised the cross-barukkhittapaligho ishoti?
hereIdha, monksbhikkhave, of a monkbhikkhuno ignoranceavijjā given uppahīnā ishoti, cut off at the rootucchinnamūlā made like a palm stumptālāvatthukatā obliteratedanabhāvaṅkatā, in the futureāyatiṁ unable to ariseanuppādadhammā.
thusEvaṁ indeedkho, monksbhikkhave, a monkbhikkhu has raised the cross-barukkhittapaligho ishoti.

and howKathañca, monksbhikkhave, a mendicantbhikkhu filled in the moatsaṅkiṇṇaparikkho ishoti?
hereIdha, monksbhikkhave, of a mendicantbhikkhuno leading to rebirthponobbhaviko transmigration through birthsjātisaṁsāro given uppahīno ishoti, cut off at the rootucchinnamūlo made like a palm stumptālāvatthukato obliteratedanabhāvaṅkato, in the futureāyatiṁ unable to ariseanuppādadhammo.
thusEvaṁ indeedkho, monksbhikkhave, a mendicantbhikkhu filled in the moatsaṅkiṇṇaparikkho ishoti.

and howKathañca, monksbhikkhave, a monkbhikkhu one who has pulled up the pillarabbūḷhesiko ishoti?
hereIdha, monksbhikkhave, of a monkbhikkhuno cravingtaṇhā given uppahīnā ishoti, cut off at the rootucchinnamūlā made like a palm stumptālāvatthukatā obliteratedanabhāvaṅkatā, in the futureāyatiṁ unable to ariseanuppādadhammā.
thusEvaṁ indeedkho, monksbhikkhave, a monkbhikkhu one who has pulled up the pillarabbūḷhesiko ishoti.

and howKathañca, monksbhikkhave, a monkbhikkhu unimpededniraggaḷo ishoti?
hereIdha, monksbhikkhave, of a monkbhikkhuno fivepañca lowerorambhāgiyāni fetterssaṁyojanāni given uppahīnāni arehonti, cut off at the rootucchinnamūlāni made like a palm stumptālāvatthukatāni obliteratedanabhāvaṅkatāni, in the futureāyatiṁ unable to ariseanuppādadhammāni.
thusEvaṁ indeedkho, monksbhikkhave, a monkbhikkhu unimpededniraggaḷo ishoti.

and howKathañca, monksbhikkhave, a monkbhikkhu nobleariyo with banner loweredpannaddhajo with burden droppedpannabhāro detachedvisaṁyutto ishoti?
hereIdha, monksbhikkhave, a monk'sbhikkhuno the conceit 'I am'asmimāno given uppahīno ishoti, cut off at the rootucchinnamūlo made like a palm stumptālāvatthukato obliteratedanabhāvaṅkato, in the futureāyatiṁ unable to ariseanuppādadhammo.
thusEvaṁ indeedkho, monksbhikkhave, a monkbhikkhu nobleariyo with banner loweredpannaddhajo with burden droppedpannabhāro detachedvisaṁyutto ishoti.

thusEvaṁ with freed mindvimuttacittaṁ indeedkho, O monksbhikkhave, a monkbhikkhuṁ with Indrasaindā godsdevā with Brahmāsabrahmakā with the Progenitorsapajāpatikā searchinganvesaṁ do not findnādhigacchanti:
this‘idaṁ based onnissitaṁ of the realized onetathāgatassa consciousnessviññāṇan’ti.
thatTaṁ of whatkissa causehetu?
in this very lifeDiṭṭhevāhaṁ, O monksbhikkhave, in the dhammadhamme the realized onetathāgataṁ not foundananuvijjoti I sayvadāmi.

speaking thusEvaṁvādiṁ indeedkho memaṁ, monksbhikkhave, asserting thusevamakkhāyiṁ someeke ascetics and brahminssamaṇabrāhmaṇā with what is incorrectasatā hollowtucchā falsemusā with what is untrueabhūtena misrepresentabbhācikkhanti:
an exterminator‘venayiko asceticsamaṇo Gotamagotamo, existingsato of a beingsattassa annihilationucchedaṁ eradicationvināsaṁ nonexistencevibhavaṁ he advocatespaññāpetī’ti.
asYathā and Icāhaṁ notna, monksbhikkhave, asyathā and Icāhaṁ notna I sayvadāmi, sotathā memaṁ thosete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā with what is incorrectasatā hollowtucchā falsemusā with what is untrueabhūtena misrepresentabbhācikkhanti:
an exterminator‘venayiko asceticsamaṇo Gotamagotamo, existingsato of a beingsattassa annihilationucchedaṁ eradicationvināsaṁ nonexistencevibhavaṁ he advocatespaññāpetī’ti.
in the pastPubbe and Icāhaṁ, monksbhikkhave, nowetarahi andca suffering onlydukkhañceva I describepaññāpemi, of sufferingdukkhassa andca cessationnirodhaṁ.
thereTatra ifce, monksbhikkhave, otherspare the Realized Onetathāgataṁ abuseakkosanti attackparibhāsanti harassrosenti troublevihesenti, theretatra, monksbhikkhave, of the Realized Onetathāgatassa notna there ishoti resentmentāghāto notna bitternessappaccayo notna of mindcetaso emotional exasperationanabhiraddhi.

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