{"collection":"Majjhima Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_mn22/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_mn22","id":"suttacentral_mn22","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/mn22/en/sujato","summary":null,"tags":["Early Buddhist Texts","Majjhima Nikaya"],"text":"So I have heard. At one time the Buddha was staying near S\u0101vatth\u012b in Jeta\u2019s Grove, An\u0101thapi\u1e47\u1e0dika\u2019s monastery. Now at that time a mendicant named Ari\u1e6d\u1e6dha, who had previously been a vulture trapper, had the following harmful misconception: \u201cAs I understand the Buddha\u2019s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.\u201d Several mendicants heard this rumour. They went up to Ari\u1e6d\u1e6dha and said to him, \u201cIs it really true, Reverend Ari\u1e6d\u1e6dha, that you have such a harmful misconception: \u2018As I understand the Buddha\u2019s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them\u2019?\u201d \u201cIndeed, reverends. As I understand the Buddha\u2019s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.\u201d Then, wishing to dissuade Ari\u1e6d\u1e6dha from his view, the mendicants pursued, pressed, and grilled him, \u201cDon\u2019t say that, Ari\u1e6d\u1e6dha! Don\u2019t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them. The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton \u2026 a scrap of meat \u2026 a grass torch \u2026 a pit of glowing coals \u2026 a dream \u2026 borrowed goods \u2026 fruit on a tree \u2026 a butcher\u2019s knife and chopping board \u2026 swords and spears \u2026 a cobra\u2019s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.\u201d But even though the mendicants pursued, pressed, and grilled him in this way, Ari\u1e6d\u1e6dha obstinately stuck to his misconception and insisted on it. When they weren\u2019t able to dissuade Ari\u1e6d\u1e6dha from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened. So the Buddha addressed one of the monks, \u201cPlease, monk, in my name tell the mendicant Ari\u1e6d\u1e6dha, formerly a vulture trapper, that the Teacher summons him.\u201d \u201cYes, sir,\u201d that monk replied. He went to Ari\u1e6d\u1e6dha and said to him, \u201cReverend Ari\u1e6d\u1e6dha, the Teacher summons you.\u201d \u201cYes, reverend,\u201d Ari\u1e6d\u1e6dha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, \u201cIs it really true, Ari\u1e6d\u1e6dha, that you have such a harmful misconception: \u2018As I understand the Buddha\u2019s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them\u2019?\u201d \u201cIndeed, sir. As I understand the Buddha\u2019s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.\u201d \u201cFutile man, who on earth have you ever known me to teach in that way? Haven\u2019t I said in many ways that obstructive acts are obstructive, and that they really do obstruct the one who performs them? I\u2019ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton \u2026 a scrap of meat \u2026 a grass torch \u2026 a pit of glowing coals \u2026 a dream \u2026 borrowed goods \u2026 fruit on a tree \u2026 a butcher\u2019s knife and chopping board \u2026 swords and spears \u2026 a cobra\u2019s head, I\u2019ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness. This will be for your lasting harm and suffering.\u201d Then the Buddha said to the mendicants, \u201cWhat do you think, mendicants? Has this mendicant Ari\u1e6d\u1e6dha kindled even a spark of ardor in this teaching and training?\u201d \u201cHow could that be, sir? No, sir.\u201d When this was said, Ari\u1e6d\u1e6dha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Knowing this, the Buddha said, \u201cFutile man, you will be known by your own harmful misconception. I\u2019ll question the mendicants about this.\u201d Then the Buddha said to the mendicants, \u201cMendicants, do you understand my teaching as Ari\u1e6d\u1e6dha does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?\u201d \u201cNo, sir. For in many ways the Buddha has told us that obstructive acts are obstructive, and that they really do obstruct the one who performs them. The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton \u2026 a cobra\u2019s head, the Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.\u201d \u201cGood, good, mendicants! It\u2019s good that you understand my teaching like this. For in many ways I have said that obstructive acts are obstructive \u2026 I\u2019ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. But still this Ari\u1e6d\u1e6dha misrepresents me by his wrong grasp, harms himself, and brims with much wickedness. This will be for his lasting harm and suffering. Truly, mendicants, it is quite impossible to perform sensual acts without sensual desires, sensual perceptions, and sensual thoughts. Take a futile person who memorizes the teaching\u2014 statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But they don\u2019t examine the meaning of those teachings with wisdom, and so don\u2019t come to an acceptance of them after deliberation. They memorize the teaching for the sake of finding fault and winning debates. They don\u2019t realize the goal for which they memorized them. Because they\u2019re wrongly grasped, those teachings lead to their lasting harm and suffering. Why is that? Because of their wrong grasp of the teachings. Suppose there was a person in need of a cobra. And while wandering in search of a cobra they\u2019d see a big cobra, and grasp it by the coil or the tail. But that cobra would twist back and bite them on the hand or the arm or other major or minor limb, resulting in death or deadly pain. Why is that? Because of their wrong grasp of the cobra. In the same way, a futile person memorizes the teaching \u2026 and those teachings lead to their lasting harm and suffering. Why is that? Because of their wrong grasp of the teachings. Now, take a gentleman who memorizes the teaching\u2014 statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. And once he\u2019s memorized them, he examines their meaning with wisdom, and comes to an acceptance of them after deliberation. He doesn\u2019t memorize the teaching for the sake of finding fault and winning debates. He realizes the goal for which he memorized them. Because they\u2019re correctly grasped, those teachings lead to his lasting welfare and happiness. Why is that? Because of his correct grasp of the teachings. Suppose there was a person in need of a cobra. And while wandering in search of a cobra they\u2019d see a big cobra, and hold it down carefully with a cleft stick. Only then would they correctly grasp it by the neck. And even though that cobra might wrap its coils around that person\u2019s hand or arm or some other major or minor limb, that wouldn\u2019t result in death or deadly pain. Why is that? Because of their correct grasp of the cobra. In the same way, a gentleman memorizes the teaching \u2026 and those teachings lead to his lasting welfare and happiness. Why is that? Because of his correct grasp of the teachings. So, mendicants, when you understand what I\u2019ve said, you should remember it accordingly. But if I\u2019ve said anything that you don\u2019t understand, you should ask me about it, or some competent mendicants. Mendicants, I will teach you a simile of the teaching as a raft: for crossing over, not for holding on. Listen and apply your mind well, I will speak.\u201d \u201cYes, sir,\u201d they replied. The Buddha said this: \u201cSuppose there was a person traveling along the road. They\u2019d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril. But there was no ferryboat or bridge for crossing over. They\u2019d think, \u2018Why don\u2019t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.\u2019 And so they\u2019d do exactly that. And when they\u2019d crossed over to the far shore, they\u2019d think, \u2018This raft has been very helpful to me. Riding on the raft, and paddling with my hands and feet, I have safely crossed over to the far shore. Why don\u2019t I hoist it on my head or pick it up on my shoulder and go wherever I want?\u2019 What do you think, mendicants? Would that person be doing what should be done with that raft?\u201d \u201cNo, sir.\u201d \u201cAnd what, mendicants, should that person do with the raft? When they\u2019d crossed over they should think, \u2018This raft has been very helpful to me. \u2026 Why don\u2019t I beach it on dry land or set it adrift on the water and go wherever I want?\u2019 That\u2019s what that person should do with the raft. In the same way, I have taught a simile of the teaching as a raft: for crossing over, not for holding on. By understanding the simile of the raft, you will even give up the teachings, let alone what is not the teachings. Mendicants, there are these six grounds for views. What six? Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They\u2019ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. They regard form as: \u2018This is mine, I am this, this is my self.\u2019 They also regard feeling \u2026 perception \u2026 choices \u2026 whatever is seen, heard, thought, known, attained, sought, and explored by the mind as: \u2018This is mine, I am this, this is my self.\u2019 And as for this ground for views: \u2018The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.\u2019 They regard this also as: \u2018This is mine, I am this, this is my self.\u2019 But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They\u2019ve seen true persons, and are skilled and trained in the teaching of the true persons. They regard form like this: \u2018This is not mine, I am not this, this is not my self.\u2019 They also regard feeling \u2026 perception \u2026 choices \u2026 whatever is seen, heard, thought, known, attained, sought, and explored by the mind like this: \u2018This is not mine, I am not this, this is not my self.\u2019 And the same for this ground for views: \u2018The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.\u2019 They also regard like this: \u2018This is not mine, I am not this, this is not my self.\u2019 Seeing in this way they\u2019re not anxious about what doesn\u2019t exist.\u201d When he said this, one of the mendicants said to the Buddha, \u201cSir, can there be anxiety about what doesn\u2019t exist externally?\u201d \u201cThere can, mendicant,\u201d said the Buddha. \u201cIt\u2019s when someone thinks, \u2018Oh, it once was mine but is mine no more. Oh, it could be mine but I do not get it.\u2019 They sorrow and wail and lament, beating their breast and falling into confusion. That\u2019s how there is anxiety about what doesn\u2019t exist externally.\u201d \u201cBut can there be no anxiety about what doesn\u2019t exist externally?\u201d \u201cThere can, mendicant,\u201d said the Buddha. \u201cIt\u2019s when someone doesn\u2019t think, \u2018Oh, it once was mine but is mine no more. Oh, it could be mine but I do not get it.\u2019 They don\u2019t sorrow and wail and lament, beating their breast and falling into confusion. That\u2019s how there is no anxiety about what doesn\u2019t exist externally.\u201d \u201cBut can there be anxiety about what doesn\u2019t exist internally?\u201d \u201cThere can, mendicant,\u201d said the Buddha. \u201cIt\u2019s when someone has such a view: \u2018The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.\u2019 They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. They think, \u2018Whoa, I\u2019m going to be annihilated and destroyed! I won\u2019t even exist any more!\u2019 They sorrow and wail and lament, beating their breast and falling into confusion. That\u2019s how there is anxiety about what doesn\u2019t exist internally.\u201d \u201cBut can there be no anxiety about what doesn\u2019t exist internally?\u201d \u201cThere can,\u201d said the Buddha. \u201cIt\u2019s when someone doesn\u2019t have such a view: \u2018The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.\u2019 They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. They don\u2019t think, \u2018Whoa, I\u2019m going to be annihilated and destroyed! I won\u2019t even exist any more!\u2019 They don\u2019t sorrow and wail and lament, beating their breast and falling into confusion. That\u2019s how there is no anxiety about what doesn\u2019t exist internally. Mendicants, it would make sense to be possessive about something that\u2019s permanent, everlasting, eternal, imperishable, and will last forever and ever. But do you see any such possession?\u201d \u201cNo, sir.\u201d \u201cGood, mendicants! I also can\u2019t see any such possession. It would make sense to grasp at a theory of self that didn\u2019t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such theory of self?\u201d \u201cNo, sir.\u201d \u201cGood, mendicants! I also can\u2019t see any such theory of self. It would make sense to rely on a view that didn\u2019t give rise to sorrow, lamentation, pain, sadness, and distress. But do you see any such view to rely on?\u201d \u201cNo, sir.\u201d \u201cGood, mendicants! I also can\u2019t see any such view to rely on. Mendicants, were a self to exist, would there be the thought, \u2018Belonging to my self\u2019?\u201d \u201cYes, sir.\u201d \u201cWere what belongs to a self to exist, would there be the thought, \u2018My self\u2019?\u201d \u201cYes, sir.\u201d \u201cBut since a self and what belongs to a self are not found as a genuine fact, is not the following a totally foolish teaching: \u2018The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever\u2019?\u201d \u201cHow could it not, sir? It\u2019s a totally foolish teaching.\u201d \u201cWhat do you think, mendicants? Is form permanent or impermanent?\u201d \u201cImpermanent, sir.\u201d \u201cBut if it\u2019s impermanent, is it suffering or happiness?\u201d \u201cSuffering, sir.\u201d \u201cBut if it\u2019s impermanent, suffering, and perishable, is it fit to be regarded thus: \u2018This is mine, I am this, this is my self\u2019?\u201d \u201cNo, sir.\u201d \u201cWhat do you think, mendicants? Is feeling \u2026 perception \u2026 choices \u2026 consciousness permanent or impermanent?\u201d \u201cImpermanent, sir.\u201d \u201cBut if it\u2019s impermanent, is it suffering or happiness?\u201d \u201cSuffering, sir.\u201d \u201cBut if it\u2019s impermanent, suffering, and perishable, is it fit to be regarded thus: \u2018This is mine, I am this, this is my self\u2019?\u201d \u201cNo, sir.\u201d \u201cSo, mendicants, you should truly see any kind of form at all\u2014past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form\u2014with right understanding: \u2018This is not mine, I am not this, this is not my self.\u2019 You should truly see any kind of feeling \u2026 perception \u2026 choices \u2026 consciousness at all\u2014past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness\u2014with right understanding: \u2018This is not mine, I am not this, this is not my self.\u2019 Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness. Being disillusioned, desire fades away. When desire fades away they\u2019re freed. When they\u2019re freed, they know they\u2019re freed. They understand: \u2018Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.\u2019 Such a mendicant is one who is called \u2018one who has lifted the cross-bar\u2019, \u2018one who has filled in the moat\u2019, \u2018one who has pulled up the pillar\u2019, \u2018one who is unimpeded\u2019, and also \u2018a noble one with banner lowered and burden dropped, detached\u2019. And how has a mendicant raised the cross-bar? It\u2019s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it\u2019s unable to arise in the future. That\u2019s how a mendicant has lifted the cross-bar. And how has a mendicant filled in the moat? It\u2019s when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it\u2019s unable to arise in the future. That\u2019s how a mendicant has filled in the moat. And how has a mendicant pulled up the pillar? It\u2019s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it\u2019s unable to arise in the future. That\u2019s how a mendicant has pulled up the pillar. And how is a mendicant unimpeded? It\u2019s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they\u2019re unable to arise in the future. That\u2019s how a mendicant is unimpeded. And how is a mendicant a noble one with with banner lowered and burden dropped, detached? It\u2019s when a mendicant has given up the conceit \u2018I am\u2019, cut it off at the root, made it like a palm stump, obliterated it, so it\u2019s unable to arise in the future. That\u2019s how a mendicant is a noble one with banner lowered and burden dropped, detached. When a mendicant\u2019s mind was freed like this, the gods together with Indra, the Divinity, and the Progenitor, search as they may, will not discover: \u2018This is the basis of that realized one\u2019s consciousness.\u2019 Why is that? Because even in this very life that realized one is not found, I say. Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: \u2018The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and nonexistence of an existing being.\u2019 They misrepresent me as what I am not, and saying what I do not say. In the past, as today, what I describe is suffering and the cessation of suffering. This being so, if others abuse, attack, harass, and trouble the Realized One, he doesn\u2019t get resentful, bitter, and emotionally exasperated. Or if others honor, respect, revere, or venerate him, he doesn\u2019t get thrilled, elated, and emotionally excited. If they praise him, he just thinks, \u2018They do such things for me regarding what in the past was completely understood.\u2019 So, mendicants, if others abuse, attack, harass, and trouble you, don\u2019t make yourselves resentful, bitter, and emotionally exasperated. Or if others honor, respect, revere, or venerate you, don\u2019t make yourselves thrilled, elated, and emotionally excited. If they praise you, just think, \u2018They do such things for us regarding what in the past was completely understood.\u2019 So, mendicants, give up what isn\u2019t yours. Giving it up will be for your lasting welfare and happiness. And what isn\u2019t yours? Form isn\u2019t yours: give it up. Giving it up will be for your lasting welfare and happiness. Feeling \u2026 perception \u2026 choices \u2026 consciousness isn\u2019t yours: give it up. Giving it up will be for your lasting welfare and happiness. What do you think, mendicants? Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta\u2019s Grove, or burn them, or do what they want with them. Would you think, \u2018This person is carrying us off, burning us, or doing what they want with us\u2019?\u201d \u201cNo, sir. Why is that? Because  to us that\u2019s neither self nor belonging to self.\u201d \u201cIn the same way, mendicants, give up what isn\u2019t yours. Giving it up will be for your lasting welfare and happiness. And what isn\u2019t yours? Form \u2026 feeling \u2026 perception \u2026 choices \u2026 consciousness isn\u2019t yours: give it up. Giving it up will be for your lasting welfare and happiness. The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. In this teaching thus well-explained, for those mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart\u2019s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment, there is no cycle of rebirths to be found. \u2026 In this teaching thus well-explained, those mendicants who have given up the five lower fetters are all reborn spontaneously. They are extinguished there, and are not liable to return from that world. \u2026 In this teaching thus well-explained, those mendicants who, having given up three fetters, and weakened greed, hate, and delusion, are all once-returners. They come back to this world once only, then make an end of suffering. \u2026 In this teaching thus well-explained, those mendicants who have ended three fetters are all stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. \u2026 In this teaching thus well-explained, those mendicants who are followers of teachings or followers by faith are all are assured, destined for awakening. The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork. In this teaching thus well-explained, those who have a degree of faith and love for me are all bound for heaven.\u201d That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.","title":"The Simile of the Cobra","tradition":"Majjhima Nikaya","translated_text":null,"word_count":3770}