Vammikasutta

Majjhima Nikāya 23

The Ant-Hill · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā near Sāvatthīsāvatthiyaṁ apart·dwellviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa monastery.ārāme.
thenTena indeedkho nowpana at that timesamayena Venerableāyasmā prince·Kassapakumārakassapo in the Dark Forestandhavane apart·dwellviharati.
thenAtha indeedkho a certainaññatarā deitydevatā lateabhikkantāya nightrattiyā advanced·gone·complexionabhikkantavaṇṇā whole·entirekevalakappaṁ dark·forestandhavanaṁ lighting upobhāsetvā up to Venerableyenāyasmā prince·Kassapakumārakassapo approached;tenupasaṅkami; near·goupasaṅkamitvā to one sideekamantaṁ stood.aṭṭhāsi. to one sideEkamantaṁ standingṭhitā indeedkho thatsā deitydevatā to Venerableāyasmantaṁ prince·Kassapakumārakassapaṁ this·sayetadavoca:

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Kassapa the Prince was staying in the Dark Forest. Then, late at night, a glorious deity, lighting up the entire Dark Forest, went up to Kassapa the Prince, stood to one side, and said:

“Monk, monk! This termite mound fumes by night and flames by day. The brahmin said, ‘Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a sticking point: ‘A sticking point, sir!’ The brahmin said, ‘Throw out the sticking point! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a bullfrog: ‘A bullfrog, sir!’ The brahmin said, ‘Throw out the bullfrog! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a forked path: ‘A forked path, sir!’ The brahmin said, ‘Throw out the forked path! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a filter of ash: ‘A filter of ash, sir!’ The brahmin said, ‘Throw out the filter of ash! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a tortoise: ‘A tortoise, sir!’ The brahmin said, ‘Throw out the tortoise! Dig, clever one, having taken up the sword!’ Picking up the sword and digging, the clever one saw a butcher’s knife and chopping board:

a butcher's knife and chopping board, sir‘Asisūnā, sirbhadante’ti.
the brahminBrāhmaṇo thus + spokeevamāha:
throw out‘ukkhipa the butcher's knife and chopping boardasisūnaṁ;
digabhikkhaṇa, clever onesumedha, the swordsatthaṁ having picked upādāyā’ti.
diggingAbhikkhaṇanto the clever onesumedho the swordsatthaṁ having picked upādāya sawaddasa a scrap of meatmaṁsapesiṁ.
a scrap of meat, sir‘Maṁsapesi, sirbhadante’ti.
the brahminBrāhmaṇo thus + spokeevamāha:
throw out‘ukkhipa the scrap of meatmaṁsapesiṁ;
digabhikkhaṇa, clever onesumedha, the swordsatthaṁ having picked upādāyā’ti.
diggingAbhikkhaṇanto the clever onesumedho the swordsatthaṁ having picked upādāya sawaddasa a king cobranāgaṁ.
a king cobra, sir‘Nāgo, sirbhadante’ti.
the brahminBrāhmaṇo thus + spokeevamāha:
let remain‘tiṭṭhatu the king cobranāgo, do notmā the cobranāgaṁ disturbghaṭṭesi; honournamo makekarohi to the cobranāgassā’ti.
theseIme indeedkho youtvaṁ, mendicantbhikkhu, the riddlepañhe the Blessed Onebhagavantaṁ having approachedupasaṅkamitvā you should askpuccheyyāsi, asyathā andca to youte the Blessed Onebhagavā answersbyākaroti sotathā itnaṁ you should rememberdhāreyyāsi.
not·INāhaṁ himtaṁ, mendicantbhikkhu, I seepassāmi with its godssadevake in the worldloke with its Mārassamārake with its divinitiessabrahmake with its ascetics and brahminssassamaṇabrāhmaṇiyā populationpajāya with its gods and humanssadevamanussāya, whoyo of theseimesaṁ of the riddlespañhānaṁ with an answerveyyākaraṇena the mindcittaṁ could satisfyārādheyya exceptaññatra by the Realized Onetathāgatena orvā, by a disciple of the Realized Onetathāgatasāvakena orvā, from themito orvā thenpana having heardsutvā”ti—
this + spokeIdamavoca thatsā deitydevatā.
thisIdaṁ having saidvatvā vanished right theretatthevantaradhāyi.

‘A butcher’s knife and chopping board, sir!’ The brahmin said, ‘Throw out the butcher’s knife and chopping board! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a scrap of meat: ‘A scrap of meat, sir!’ The brahmin said, ‘Throw out the scrap of meat! Dig, clever one, having picked up the sword!’ Picking up the sword and digging, the clever one saw a king cobra: ‘A king cobra, sir!’ The brahmin said, ‘Leave the king cobra! Do not disturb the cobra! Worship the cobra!’ Mendicant, go to the Buddha and ask him about this riddle. You should remember it in line with his answer. I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to this riddle except the Realized One or his disciple or someone who has heard it from them.” That is what that deity said before vanishing right there.

thenAtha indeedkho venerableāyasmā prince·Kassapakumārakassapo of thattassā nightrattiyā after the passingaccayena whereyena the Blessed Onebhagavā there + approachedtenupasaṅkami; up to·goupasaṅkamitvā the Blessed Onebhagavantaṁ towards·speakabhivādetvā one·sideekamantaṁ down·sitnisīdi. one·sideEkamantaṁ down·seatednisinno indeedkho venerableāyasmā prince·Kassapakumārakassapo the Blessed Onebhagavantaṁ this·saidetadavoca:
this“imaṁ, reverend sirbhante, nightrattiṁ a certainaññatarā deitydevatā far advancedabhikkantāya nightrattiyā of dazzling beautyabhikkantavaṇṇā whole·extentkevalakappaṁ blind·forestandhavanaṁ having illuminatedobhāsetvā where + Iyenāhaṁ there + approachedtenupasaṅkami; up to·goupasaṅkamitvā one·sideekamantaṁ stoodaṭṭhāsi. one·sideEkamantaṁ standingṭhitā indeedkho, reverend sirbhante, thatsā deitydevatā to memaṁ this·saidetadavoca:
monk‘bhikkhu monkbhikkhu, thisayaṁ ant-hillvammiko at nightrattiṁ smokesdhūmāyati, by daydivā forth·blazepajjalati.
the brahminBrāhmaṇo thus·spokeevamāha:
dig“abhikkhaṇa, wise onesumedha, a knifesatthaṁ having takenādāyā”ti.
towards·digAbhikkhaṇanto the wise onesumedho a knifesatthaṁ having takenādāya elision…pe…
from hereito orvā furtherpana having heardsutvā’ti.
this·saidIdamavoca, reverend sirbhante, thatsā deitydevatā.
thisIdaṁ having spokenvatvā there + indeed + disappearedtatthevantaradhāyi.

Then, when the night had passed, Kassapa the Prince went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he asked:

who?Ko indeednu indeed,kho, sir,bhante, the termite mound?vammiko, what?kā by nightrattiṁ fuming,dhūmāyanā, what?kā by daydivā flaming,pajjalanā, who?ko the brahmin?brāhmaṇo, who?ko the clever one?sumedho, what?kiṁ the sword?satthaṁ, what?kiṁ the digging?abhikkhaṇaṁ, what?kā the sticking point?laṅgī, what?kā the bullfrog?uddhumāyikā, what?ko the forked path?dvidhāpatho, what?kiṁ the filter of ash?caṅgavāraṁ, what?ko the tortoise?kummo, what?kā the butcher’s knife and chopping board?asisūnā, what?kā the scrap of meat?maṁsapesi, what?ko the king cobra?”nāgo”ti?

“Sir, what is the termite mound? What is the fuming by night and flaming by day? Who is the brahmin, and who the clever one? What are the sword, the digging, the sticking point, the bullfrog, the forked path, the filter of ash, the tortoise, the butcher’s knife and chopping board, and the scrap of meat? And what is the king cobra?”

“Mendicant, ‘termite mound’ is a term for this body made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. Thinking and considering all night about what you did during the day— this is the fuming at night. The work you apply yourself to during the day by body, speech, and mind after thinking about it all night— this is the flaming by day. ‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘Clever one’ is a term for the trainee mendicant. ‘Sword’ is a term for noble wisdom. ‘Digging’ is a term for rousing energy. ‘Sticking point’ is a term for ignorance. ‘Throw out the sticking point’ means ‘give up ignorance, dig, clever one, having picked up the sword.’ ‘Bullfrog’ is a term for anger and distress. ‘Throw out the bullfrog’ means ‘give up anger and distress’ … ‘A forked path’ is a term for doubt. ‘Throw out the forked path’ means ‘give up doubt’ …

dig upabhikkhaṇa, wise onesumedha, the knifesatthaṁ having taken, is the meaningādāyāti this·of-thisayametassa the meaningattho.
'filter of ash,'‘Caṅgavāran’ti indeedkho, monkbhikkhu, this is a term for the fivepañcannetaṁ of the hindrancesnīvaraṇānaṁ a termadhivacanaṁ, that isseyyathidaṁ—
hindrance of sensual desirekāmacchandanīvaraṇassa, hindrance of ill willbyāpādanīvaraṇassa, hindrance of dullness and drowsinessthinamiddhanīvaraṇassa, hindrance of restlessness and remorseuddhaccakukkuccanīvaraṇassa, hindrance of doubtvicikicchānīvaraṇassa.
throw outUkkhipa the filter of ashcaṅgavāraṁ, give uppajaha the fivepañca hindrancesnīvaraṇe;
dig upabhikkhaṇa, wise onesumedha, the knifesatthaṁ having taken, is the meaningādāyāti this·of-thisayametassa the meaningattho.
'tortoise,'‘Kummo’ti indeedkho, monkbhikkhu, this is a term for the fivepañcannetaṁ of the grasping aggregatesupādānakkhandhānaṁ a termadhivacanaṁ, that isseyyathidaṁ—
grasping aggregate of formrūpupādānakkhandhassa, grasping aggregate of feelingvedanupādānakkhandhassa, grasping aggregate of perceptionsaññupādānakkhandhassa, grasping aggregate of choicessaṅkhārupādānakkhandhassa, grasping aggregate of consciousnessviññāṇupādānakkhandhassa.
throw outUkkhipa the tortoisekummaṁ, give uppajaha the five grasping aggregatespañcupādānakkhandhe;
dig upabhikkhaṇa, wise onesumedha, the knifesatthaṁ having taken, is the meaningādāyāti this·of-thisayametassa the meaningattho.
'butcher's knife and chopping board,'‘Asisūnā’ti indeedkho, monkbhikkhu, this is a term for the fivepañcannetaṁ of the kinds of sensual stimulationkāmaguṇānaṁ a termadhivacanaṁ—
knowable by the eyecakkhuviññeyyānaṁ of sightsrūpānaṁ likableiṭṭhānaṁ desirablekantānaṁ agreeablemanāpānaṁ pleasantpiyarūpānaṁ connected with sensualitykāmūpasaṁhitānaṁ arousingrajanīyānaṁ,
knowable by the earsotaviññeyyānaṁ of soundssaddānaṁ ……pe…
knowable by the noseghānaviññeyyānaṁ of smellsgandhānaṁ ……pe…
knowable by the tonguejivhāviññeyyānaṁ of tastesrasānaṁ ……pe…
knowable by the bodykāyaviññeyyānaṁ of touchesphoṭṭhabbānaṁ likableiṭṭhānaṁ desirablekantānaṁ agreeablemanāpānaṁ pleasantpiyarūpānaṁ connected with sensualitykāmūpasaṁhitānaṁ arousingrajanīyānaṁ.
throw outUkkhipa the butcher's knife and chopping boardasisūnaṁ, give uppajaha the fivepañca kinds of sensual stimulationkāmaguṇe;
dig upabhikkhaṇa, wise onesumedha, the knifesatthaṁ having taken, is the meaningādāyāti this·of-thisayametassa the meaningattho.
'scrap of meat,'‘Maṁsapesī’ti indeedkho, monkbhikkhu, this is a term for greed and relishingnandīrāgassetaṁ a termadhivacanaṁ.

‘A filter of ash’ is a term for the five hindrances, that is: the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. ‘Throw out the filter of ash’ means ‘give up the five hindrances’ … ‘Tortoise’ is a term for the five grasping aggregates, that is: form, feeling, perception, choices, and consciousness. ‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ … ‘Butcher’s knife and chopping board’ is a term for the five kinds of sensual stimulation. Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. ‘Throw out the butcher’s knife and chopping board’ means ‘give up the five kinds of sensual stimulation’ … ‘Scrap of meat’ is a term for greed and relishing.

throw outUkkhipa the scrap of meat,maṁsapesiṁ, forth·abandonpajaha greed and relishing;nandīrāgaṁ;
toward·digabhikkhaṇa, well·wisesumedha, knifesatthaṁ to·takeādāyāti this + this one'sayametassa meaning.attho.
'King cobra,'‘Nāgo’ti indeed,kho, monk,bhikkhu, this is a term for one who has ended the defilementskhīṇāsavassetaṁ of a monkbhikkhuno over·wordadhivacanaṁ.
let standTiṭṭhatu the king cobra,nāgo, do notmā the cobranāgaṁ disturb;ghaṭṭesi; homagenamo makekarohi to the cobra': thisnāgassāti this + this one'sayametassa meaning."attho”ti.
this + saidIdamavoca the Blessed One.bhagavā.
satisfiedAttamano Venerableāyasmā Kassapa the Princekumārakassapo of the Blessed Onebhagavato speechbhāsitaṁ toward·rejoiceabhinandīti.
ant-hill·discourseVammikasuttaṁ is finished,niṭṭhitaṁ third.tatiyaṁ.

‘Throw out the scrap of meat’ means ‘give up greed and relishing’ … ‘King cobra’ is a term for a mendicant who has ended the defilements. This is the meaning of: ‘Leave the king cobra! Do not disturb the cobra! Worship the cobra!’” That is what the Buddha said. Satisfied, Venerable Kassapa the Prince approved what the Buddha said.

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