1Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. Now on that occasion the venerable Kumāra Kassapa was living in the Blind Men's Grove.[n.275] Ven. Kumāra Kassapa was an adopted son of King Pasenadi of Kosala, born of a woman who, not knowing she was pregnant, had gone forth as a bhikkhunī after having conceived him. At the time this sutta was delivered he was still a sekha; he attained arahantship using this sutta as his subject of meditation.

Then, when the night was well advanced, a certain deity of beautiful appearance who illuminated the whole of the Blind Men's Grove approached the venerable Kumāra Kassapa and stood at one side.[n.276] According to MA, this deity was a non-returner living in the Pure Abodes. He and Kumāra Kassapa had been members of a group of five fellow monks who, in the Dispensation of the previous Buddha Kassapa, had practised meditation together on a mountain-top. It was this same deity who spurred Bāhiya Dāruciriya (Bark Robe), another former member of the group, to visit the Buddha (see Ud 1:10). So standing, the deity said to him:

2"Bhikkhu, bhikkhu, this ant-hill fumes by night and flames by day.[n.277] The meaning of the deity's imagery will be explained later on in the sutta itself.

"Thus spoke the brahmin: ‘Delve with the knife, thou wise one.’ Delving with the knife, the wise one saw a bar: ‘A bar, O venerable sir.’

"Thus spoke the brahmin: ‘Throw out the bar; delve with the knife, thou wise one.’ Delving with the knife, the wise one saw a toad: ‘A toad, O venerable sir.’

"Thus spoke the brahmin: ‘Throw out the toad; delve with the knife, thou wise one.’ Delving with the knife, the wise one saw a fork: ‘A fork, O venerable sir.’

"Thus spoke the brahmin: ‘Throw out the fork; delve with the knife, thou wise one.’ Delving with the knife, the wise one saw a sieve: ‘A sieve, O venerable sir.’

"Thus spoke the brahmin: ‘Throw out the sieve; delve with the knife, thou wise one.’ Delving with the knife, the wise one saw a tortoise: ‘A tortoise, O venerable sir.’

"Thus spoke the brahmin: ‘Throw out the tortoise; delve with the knife, thou wise one.’ Delving with the knife, the wise one saw a butcher's knife and block: ‘A butcher's knife and block, O venerable sir.’

"Thus spoke the brahmin: ‘Throw out the butcher's knife and block; delve with the knife, thou wise one.’ Delving with the knife, the wise one saw a piece of meat: ‘A piece of meat, O venerable sir.’

"Thus spoke the brahmin: ‘Throw out the piece of meat; delve with the knife, thou wise one.’ Delving with the knife, the wise one saw a Nāga serpent: ‘A Nāga serpent, O venerable sir.’

"Thus spoke the brahmin: ‘Leave the Nāga serpent; do not harm the Nāga serpent; honour the Nāga serpent.’

3"Bhikkhu, you should go to the Blessed One and ask him about this riddle. As the Blessed One tells you, so should you remember it. Bhikkhu, other than the Tathāgata or a disciple of the Tathāgata or one who has learned it from them, I see no one in this world with its gods, its Māras, and its Brahmās, in this generation with its recluses and brahmins, its princes and its people, whose explanation of this riddle might satisfy the mind."

That is what was said by the deity, who thereupon vanished at once.

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4Then, when the night was over, the venerable Kumāra Kassapa went to the Blessed One. After paying homage to him, he sat down at one side and told the Blessed One what had occurred. Then he asked: "Venerable sir, what is the ant-hill, what the fuming by night, what the flaming by day? Who is the brahmin, who the wise one? What is the knife, what the delving, what the bar, what the toad, what the fork, what the sieve, what the tortoise, what the butcher's knife and block, what the piece of meat, what the Nāga serpent?"

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5"Bhikkhu, the ant-hill is a symbol for this body, made of material form, consisting of the four great elements, procreated by a mother and father, built up out of boiled rice and porridge,[n.278] Kummāsa: The Vinaya and commentaries explain it as something made of yava, barley. Ñm had translated the word as bread, but from MN 82.18 it is clear that kummāsa is viscous and spoils overnight. PED defines it as junket; Horner translates it as "sour milk." and subject to impermanence, to being worn and rubbed away, to dissolution and disintegration.

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6"What one thinks and ponders by night based upon one's actions during the day is the ‘fuming by night.’

"The actions one undertakes during the day by body, speech, and mind after thinking and pondering by night is the ‘flaming by day.’

7"The brahmin is a symbol for the Tathāgata, accomplished and fully enlightened. The wise one is a symbol for a bhikkhu in higher training.

8The knife is a symbol for noble wisdom. The delving is a symbol for the arousing of energy.

9"The bar is a symbol for ignorance.[n.279] MA: Just as a bar across the entrance to a city prevents people from entering it, so ignorance prevents people from attaining Nibbāna. ‘Throw out the bar: abandon ignorance. Delve with the knife, thou wise one.’ This is the meaning.

10"The toad is a symbol for anger and irritation. ‘Throw out the toad: abandon anger and irritation. Delve with the knife, thou wise one.’ This is the meaning.

11"The fork is a symbol for doubt.[n.280] Dvedhāpatha might also have been rendered "a forked path," an obvious symbol for doubt. ‘Throw out the fork: abandon doubt. Delve with the knife, thou wise one.’ This is the meaning.

12"The sieve is a symbol for the five hindrances, namely, the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. ‘Throw out the sieve: abandon the five hindrances. Delve with the knife, thou wise one.’ This is the meaning.

13"The tortoise is a symbol for the five aggregates affected by clinging’[n.281] MA states that the four feet and head of a tortoise are similar to the five aggregates. namely, the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging. ‘Throw out the tortoise: abandon the five aggregates affected by clinging. Delve with the knife, thou wise one.’ This is the meaning.

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14"The butcher's knife and block is a symbol for the five cords of sensual pleasure [n.282] MA: Beings desiring sensual enjoyments are chopped up by the butcher's knife of sensual desires upon the block of sense objects. — forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire, and provocative of lust; sounds cognizable by the ear … odours cognizable by the nose … flavours cognizable by the tongue … tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire, and provocative of lust. ‘Throw out the butcher's knife and block: abandon the five cords of sensual pleasure. Delve with the knife, thou wise one.’ This is the meaning.

15"The piece of meat is a symbol for delight and lust.[n.283] The symbolism is explicated at MN 54.16. ‘Throw out the piece of meat: abandon delight and lust. Delve with the knife, thou wise one.’ This is the meaning.

16"The Nāga serpent is a symbol for a bhikkhu who has destroyed the taints .[n.284] This is an arahant. For the symbolism, see n.75. ‘Leave the Nāga serpent; do not harm the Nāga serpent; honour the Nāga serpent.’ This is the meaning."

17That is what the Blessed One said. The venerable Kumāra Kassapa was satisfied and delighted in the Blessed One's words.

1Evaṁ me sutaṁ — ​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ kumārakassapaṁ etadavoca:

2"Bhikkhu bhikkhu, ayaṁ vammiko rattiṁ dhūmāyati, divā pajjalati.

Brāhmaṇo evamāha: ‘abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa laṅgiṁ ‘laṅgī, bhadante’ti.

Brāhmaṇo evamāha: ‘ukkhipa laṅgiṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa uddhumāyikaṁ. ‘Uddhumāyikā, bhadante’ti.

Brāhmaṇo evamāha: ‘ukkhipa uddhumāyikaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa dvidhāpathaṁ. ‘Dvidhāpatho, bhadante’ti. Brāhmaṇo evamāha: ‘ukkhipa dvidhāpathaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa caṅgavāraṁ. ‘Caṅgavāro, bhadante’ti.

Brāhmaṇo evamāha: ‘ukkhipa caṅgavāraṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa kummaṁ. ‘Kummo, bhadante’ti.

Brāhmaṇo evamāha: ‘ukkhipa kummaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa asisūnaṁ. ‘Asisūnā, bhadante’ti.

Brāhmaṇo evamāha: ‘ukkhipa asisūnaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa maṁsapesiṁ. ‘Maṁsapesi, bhadante’ti.

Brāhmaṇo evamāha: ‘ukkhipa maṁsapesiṁ; abhikkhaṇa, sumedha, satthaṁ ādāyā’ti. Abhikkhaṇanto sumedho satthaṁ ādāya addasa nāgaṁ. ‘Nāgo, bhadante’ti. Brāhmaṇo evamāha: ‘tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassā’ti.

3Ime kho tvaṁ, bhikkhu, pañhe bhagavantaṁ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsi. Nāhaṁ taṁ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā"ti —

idamavoca sā devatā. Idaṁ vatvā tatthevantaradhāyi.

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4Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kumārakassapo bhagavantaṁ etadavoca: "imaṁ, bhante, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhante, sā devatā maṁ etadavoca: ‘bhikkhu bhikkhu, ayaṁ vammiko rattiṁ dhūmāyati, divā pajjalati. Brāhmaṇo evamāha: "abhikkhaṇa, sumedha, satthaṁ ādāyā"ti. Abhikkhaṇanto sumedho satthaṁ ādāya … pe … ito vā pana sutvā’ti. Idamavoca, bhante, sā devatā. Idaṁ vatvā tatthevantaradhāyi. Ko nu kho, bhante, vammiko, kā rattiṁ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṁ satthaṁ, kiṁ abhikkhaṇaṁ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṁ caṅgavāraṁ, ko kummo, kā asisūnā, kā maṁsapesi, ko nāgo"ti?

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5"‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. (1)

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6Yaṁ kho, bhikkhu, divā kammante ārabbha rattiṁ anuvitakketi anuvicāreti — ayaṁ rattiṁ dhūmāyanā.

Yaṁ kho, bhikkhu, rattiṁ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya ‘manasā’ — ayaṁ divā pajjalanā. (2–3.)

7‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ. (4–5.)

8‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ. ‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ. (6–7.)

9‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ. Ukkhipa laṅgiṁ, pajaha avijjaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (8)

10‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṁ adhivacanaṁ. Ukkhipa uddhumāyikaṁ, pajaha kodhūpāyāsaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (9)

11‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ. Ukkhipa dvidhāpathaṁ, pajaha vicikicchaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (10)

12‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ — kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa. Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (11)

13‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ — rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. Ukkhipa kummaṁ, pajaha pañcupādānakkhandhe; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (12)

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14‘Asisūnā’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ — cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, sotaviññeyyānaṁ saddānaṁ … pe … ghānaviññeyyānaṁ gandhānaṁ … pe … jivhāviññeyyānaṁ rasānaṁ … pe … kāyaviññeyyānaṁ phoṭṭhabbānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. Ukkhipa asisūnaṁ, pajaha pañca kāmaguṇe; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (13)

15‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. Ukkhipa maṁsapesiṁ, pajaha nandīrāgaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (14)

16‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ. Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassāti ayametassa attho"ti. (15)

17Idamavoca bhagavā. Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti.

Vammikasuttaṁ niṭṭhitaṁ tatiyaṁ.