So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Now at that time Venerable Kassapa the Prince was staying in the Dark Forest. Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.

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

“Monk, monk! This termite mound fumes by night and flames by day. “Bhikkhu bhikkhu, ayaṁ vammiko rattiṁ dhūmāyati, divā pajjalati. The brahmin said, Brāhmaṇo evamāha: ‘Dig, clever one, having picked up the sword!’ ‘abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.

Picking up the sword and digging, the clever one saw a sticking point: Abhikkhaṇanto sumedho satthaṁ ādāya addasa laṅgiṁ ‘A sticking point, sir!’ ‘laṅgī, bhadante’ti. The brahmin said, Brāhmaṇo evamāha: ‘Throw out the sticking point! ‘ukkhipa laṅgiṁ; Dig, clever one, having picked up the sword!’ abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.

Picking up the sword and digging, the clever one saw a bullfrog: Abhikkhaṇanto sumedho satthaṁ ādāya addasa uddhumāyikaṁ. ‘A bullfrog, sir!’ ‘Uddhumāyikā, bhadante’ti. The brahmin said, Brāhmaṇo evamāha: ‘Throw out the bullfrog! ‘ukkhipa uddhumāyikaṁ; Dig, clever one, having picked up the sword!’ abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.

Picking up the sword and digging, the clever one saw a forked path: Abhikkhaṇanto sumedho satthaṁ ādāya addasa dvidhāpathaṁ. ‘A forked path, sir!’ ‘Dvidhāpatho, bhadante’ti. The brahmin said, Brāhmaṇo evamāha: ‘Throw out the forked path! ‘ukkhipa dvidhāpathaṁ; Dig, clever one, having picked up the sword!’ abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.

Picking up the sword and digging, the clever one saw a filter of ash: Abhikkhaṇanto sumedho satthaṁ ādāya addasa caṅgavāraṁ. ‘A filter of ash, sir!’ ‘Caṅgavāro, bhadante’ti. The brahmin said, Brāhmaṇo evamāha: ‘Throw out the filter of ash! ‘ukkhipa caṅgavāraṁ; Dig, clever one, having picked up the sword!’ abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.

Picking up the sword and digging, the clever one saw a tortoise: Abhikkhaṇanto sumedho satthaṁ ādāya addasa kummaṁ. ‘A tortoise, sir!’ ‘Kummo, bhadante’ti. The brahmin said, Brāhmaṇo evamāha: ‘Throw out the tortoise! ‘ukkhipa kummaṁ; Dig, clever one, having taken up the sword!’ abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.

Picking up the sword and digging, the clever one saw a butcher’s knife and chopping board: Abhikkhaṇanto sumedho satthaṁ ādāya addasa asisūnaṁ. ‘A butcher’s knife and chopping board, sir!’ ‘Asisūnā, bhadante’ti. The brahmin said, Brāhmaṇo evamāha: ‘Throw out the butcher’s knife and chopping board! ‘ukkhipa asisūnaṁ; Dig, clever one, having picked up the sword!’ abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.

Picking up the sword and digging, the clever one saw a scrap of meat: Abhikkhaṇanto sumedho satthaṁ ādāya addasa maṁsapesiṁ. ‘A scrap of meat, sir!’ ‘Maṁsapesi, bhadante’ti. The brahmin said, Brāhmaṇo evamāha: ‘Throw out the scrap of meat! ‘ukkhipa maṁsapesiṁ; Dig, clever one, having picked up the sword!’ abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.

Picking up the sword and digging, the clever one saw a cobra: Abhikkhaṇanto sumedho satthaṁ ādāya addasa nāgaṁ. ‘A cobra, sir!’ ‘Nāgo, bhadante’ti. The brahmin said, Brāhmaṇo evamāha: ‘Leave the cobra! Do not disturb the cobra! Worship the cobra!’ ‘tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassā’ti.

Mendicant, go to the Buddha and ask him about this riddle. You should remember it in line with his answer. Ime kho tvaṁ, bhikkhu, pañhe bhagavantaṁ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsi. 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 for the Realized One or his disciple or someone who has heard it from them.” 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—

That is what that deity said Idamavoca sā devatā. before vanishing right there. Idaṁ vatvā tatthevantaradhāyi.

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: Atha 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. “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 cobra?” 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?

“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. “‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.

Thinking and considering all night about what you did during the day—Yaṁ kho, bhikkhu, divā kammante ārabbha rattiṁ anuvitakketi anuvicāreti—this is the fuming at night. ayaṁ rattiṁ dhūmāyanā. The work you apply yourself to during the day by body, speech, and mind after thinking about it all night—Yaṁ kho, bhikkhu, rattiṁ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya manasā—this is the flaming by day. ayaṁ divā pajjalanā.

‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. ‘Clever one’ is a term for the trainee mendicant. ‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ.

‘Sword’ is a term for noble wisdom. ‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ. ‘Digging’ is a term for rousing energy. ‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ.

‘Sticking point’ is a term for ignorance. ‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ. ‘Throw out the sticking point’ means ‘give up ignorance, Ukkhipa laṅgiṁ, pajaha avijjaṁ; dig, clever one, having picked up the sword.’ abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.

‘Bullfrog’ is a term for anger and distress. ‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṁ adhivacanaṁ. ‘Throw out the bullfrog’ means ‘give up anger and distress’ … Ukkhipa uddhumāyikaṁ, pajaha kodhūpāyāsaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.

‘A forked path’ is a term for doubt. ‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ. ‘Throw out the forked path’ means ‘give up doubt’ … Ukkhipa dvidhāpathaṁ, pajaha vicikicchaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.

‘A filter of ash’ is a term for the five hindrances, that is: ‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ—the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa. ‘Throw out the filter of ash’ means ‘give up the five hindrances’ … Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.

‘Tortoise’ is a term for the five grasping aggregates, that is: ‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ—form, feeling, perception, choices, and consciousness. rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. ‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ … Ukkhipa kummaṁ, pajaha pañcupādānakkhandhe; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.

‘Butcher’s knife and chopping board’ is a term for the five kinds of sensual stimulation. ‘Asisūnā’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ—Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, Sounds known by the ear … sotaviññeyyānaṁ saddānaṁ …pe… Smells known by the nose … ghānaviññeyyānaṁ gandhānaṁ …pe… Tastes known by the tongue … jivhāviññeyyānaṁ rasānaṁ …pe… Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. kāyaviññeyyānaṁ phoṭṭhabbānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. ‘Throw out the butcher’s knife and chopping board’ means ‘give up the five kinds of sensual stimulation’ … Ukkhipa asisūnaṁ, pajaha pañca kāmaguṇe; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.

‘Scrap of meat’ is a term for greed and relishing. ‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. ‘Throw out the scrap of meat’ means ‘give up greed and relishing’ … Ukkhipa maṁsapesiṁ, pajaha nandīrāgaṁ; abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.

‘Cobra’ is a term for a mendicant who has ended the defilements. ‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ. This is the meaning of: ‘Leave the cobra! Do not disturb the cobra! Worship the cobra!’” Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, Venerable Kassapa the Prince approved what the Buddha said. Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti.

Vammikasuttaṁ niṭṭhitaṁ tatiyaṁ.