The Simile of the Snake

MN 22

This is what I heard.

One time the Buddha was staying near Savatthi in Jeta’s Grove, Anathapindika’s monastery.

At that time, the seeker Arittha, who used to be a vulture hunter, had this toxic misunderstanding: “The way I see it, the Buddha teaches that those acts which are stumbling blocks are not really blocks for those who do them.”

Several seekers heard about this. They confronted Arittha about it and he confirmed that this was his view. Then they tried to convince him to change his mind,

“Don’t say that Arittha! Don’t misrepresent the Buddha. It is wrong to do this. The Blessed One would never say that. The Buddha has explained many kinds of stumbling blocks, which really do block one’s progress. He has said that sensual pleasures give little satisfaction while causing much suffering and distress. They are also full of many dangers.

The Buddha has taught us this with the simile of the skeleton, the simile of the piece of meat, the similes of the grass torch, the pit of glowing coals, the dream, borrowed goods, fruit on a tree, a butcher’s knife and chopping block, a staking sword, and the snake’s head.

But even though they argued like this, Arittha continued to insist that he was right.

Then the seekers went to see the Buddha and explained what was going on and the Buddha summoned Arittha.

Arittha went to see the Buddha, bowed, and sat to one side.

The Buddha said,

“Do you really think that I teach that stumbling blocks are not real?”

“Absolutely sir”

“Silly man! Have you ever heard me teach that to anyone? Haven't I said in many ways that there are stumbling blocks that really do block one's progress?

I have taught that sensual pleasures give little satisfaction while causing much suffering and distress. I have spoken of their dangers and have compared them to a skeleton, a piece of meat, a grass torch and many other things.

Still, you misrepresent me and misunderstand me. In doing so, you hurt yourself and make much bad karma. This will cause lasting harm and suffering for you.

Then the Buddha said to the seekers,

"What do you think? Is there any spark of wisdom in Arittha of the Dharma and discipline?"

"No sir, how could it be?"

Arittha sat silent, ashamed, with shoulders down and depressed.

The Buddha said,

"Silly man, you will be known for your mistake. Let me ask the monks."

"Seekers, do you understand my teaching like this man does? This man who misunderstands me, misrepresents me and makes harmful bad karma?"

"No sir, for you have explained in many ways how stumbling blocks are real and how sensual pleasures are dangerous."

"Good! Very good seekers! You know well that I have taught about stumbling blocks in many different ways. I've taught how little gratification there is in sensual pleasures, and how much suffering and danger they bring. Arittha only harms himself by misrepresenting me.

To perform sensual acts without sensual pleasure, sensual perceptions and sensual thoughts, that is impossible.

Imagine there’s a foolish person who memorizes the Dharma. They memorize the sayings, the songs, discussions, verses, inspired exclamations, legends, rebirth stories, amazing stories, and classifications. However, they do not wisely examine the meaning and so they do not reach an inner clarity about the Dharma through proper reflection. They just memorize for the sake of criticizing others and winning debates. They don’t realize the true goal of Dharma. Because they’re grasped in the wrong way, those principles lead to lasting harm and suffering.

Imagine someone was looking for a snake and found a big one. Then they’d try to grasp it by the coil or tail. Then the snake would twist around and bite them on the hand, arm, or limb, leading to death or deadly pain. Why did this happen? Because they grasped the snake in the wrong way.

Just like this, a foolish person grasps the Dharma in the wrong way, causing lasting harm and suffering.

Now imagine there’s a gentleman who memorizes the Dharma, including all the sayings, songs and so on. Then, they wisely examine the meaning and reach an inner clarity about the Dharma through proper reflection. They don’t just memorize for the sake of criticizing and debating. They realize the true goal of Dharma. Because they’re grasped in the right way, those dharma principles lead to lasting goodness and happiness.

Imagine someone was looking for a snake and found a big one. Then they’d hold it down with a stick and only then would they correctly grasp it by the neck. Even though that snake might wrap itself around their arm or other limbs, it couldn’t really cause death or pain. Why? Because they are holding the snake correctly.

Just like this, when a gentleman grasps the Dharma correctly, this leads to lasting goodness and happiness.

So, when you understand what I’ve said, remember it. But if I say anything you don’t understand, you should ask me or a capable seeker.

Seekers, I will now teach you how the Dharma is like a raft: the Dharma is for crossing over, not for holding on. Listen, pay attention.”

“Yes sir”

The Buddha said,

“Imagine a traveler came to a great body of water. The near shore is scary and dangerous and the far shore is safe and secure. Then they would notice that there were no boats or bridges for crossing over.

Then they’d think, ‘Why don’t I get some grass, sticks and branches and make a raft so that I may ride on it and safely reach the far shore?’

When they had crossed over, they would think, ‘This raft has been very useful to me, it helped me cross over. Why don’t I carry it with me wherever I go?’

Now, do you think this person is using the raft correctly?”

“No, sir”

“What should be done with the raft? After crossing over, one should think, ‘This raft has been very useful. Let me leave it on the beach or set it loose on the water and go wherever I want.’

Just like that, I have taught how the Dharma is like a raft: for crossing over, not for holding on. If you understand this simile, you will even let go of dharma principles, not to mention what’s against the Dharma.

Seekers, there are six basis for views.

Suppose you have an average uneducated person who has not seen noble ones or good persons and is untrained in their teachings.

They see form in this way: ‘This is mine, I am this, this is my self.’

They also see feeling tone, perception, decisions and whatever is seen, heard, thought, known, sought and explored by the mind in this way: ‘This is mine, I am this, this is my self.’

They also hold this view: ‘The self and universe are one. After death I will be permanent, eternal, unchanging, and I will last forever.’ They think about it like this: ‘This is mine, I am this, this is my self.’

Meanwhile, an educated noble disciple who has seen noble ones and good persons and is trained in their teachings sees form in this way: ‘This is not mine, I am not this, this is not my self.’

They also see feeling tone, perception, decisions and whatever is seen, heard, thought, known, sought and explored by the mind in this way.

Even the view which says: ‘The self and universe are one,’ they see it like this: ‘This is not mine, I am not this, this is not my self.’

Seeing like this, they do not get anxious about what doesn’t exist.”

Then one of the seekers asked the Buddha, “Sir, can there be anxiety about what doesn’t exist externally?”

“Yes, it’s when someone thinks, ‘This used to be mine and now it’s not! It could be mine! I won’t get it again!’ And so they cry and complain, they beat their chest and get all confused.

“Sir, can one avoid this anxiety?”

“Yes, it’s when someone doesn’t think ‘this used to be mine…’ and so on. And so they don’t cry or complain about it.”

“But, can there be anxiety about what doesn’t exist internally?”

The Buddha said, "Yes, it's when someone has this view: ‘The self and universe are one. After death I will be permanent, eternal, unchanging, and I will last forever.’

Then they hear the Transcendent One or their disciple teaching Dharma, which is for the uprooting of all points of view, fixations, obsessions, addictions, and underlying tendencies. A Dharma which is for the stilling of all activities, the letting go of all attachments and cravings, for dispassion, ending, and extinguishment. On hearing this Dharma they think, ‘I’m going to be annihilated and destroyed! I won’t exist!’ And so they cry and complain, they beat their chest and get all confused.

“Sir, can one avoid this anxiety?”

“Yes, if one does not have the view, ‘the self and universe are one. After death I will be permanent, eternal, unchanging, and I will last forever,’ then one will not be troubled when they hear this Dharma that leads to total letting go and extinguishment. They’ll never think that they are going to be annihilated and so they won’t cry and get all confused.

Seekers, if there was a possession that was really permanent, unchanging and eternal, then it would make sense to try to possess it. But is there such a possession?”

“No, sir.”

“Good! I can’t see any possession like that either.

Seekers, it would make sense to grasp at a doctrine of self that didn’t lead to sadness, grieving, stress and pain. But is there such a doctrine of self?

“No, sir.”

“Good! I don’t see one either.”

It would make sense to rely on a view that didn’t lead to sadness, grieving, stress and pain. But is there such a view to rely on?

“No, sir.”

“Good! I don’t see any views to rely on.”

Seekers, if a self existed, would there be, ‘what belongs to my self’?”

“Yes, sir.”

“If what belongs to a self existed, would there be, ‘My self’?”

“Yes, sir.”

“But since self and what belongs to a self are not established facts, isn’t it a totally foolish teaching to say that ‘the self and universe are one. After death I will be permanent, eternal, unchanging, and I will last forever?’

“What else could it be sir? This teaching is completely foolish.”

Then the Buddha asked them, “Is form stable or unstable?”

“Unstable”, they said

“Are unstable things suffering or happiness?”

“Suffering”

“Would you say ‘these things which are unstable and suffering are my self, they are me, they are mine?’”

“No sir”

“What about feeling tones, perceptions, decisions and consciousness? Are they stable or unstable? Suffering or happiness?”

“They are the same as form”

“Therefore, you should see all of these things like this ‘it is not mine, not me, not my self’.

Whether it is your physical form or another, whether they are close or far away, whether nice or gross, better or worse.

‘This is not mine, not me, not my self’, this is how you should view all feeling tones, all perceptions, all decisions and all forms of consciousness too.

When they see like this, a well-trained student gets disenchanted with form, they don’t care for feeling tones, perceptions, decisions and consciousness.

When this happens they become dispassionate and then they are free.

When they feel this freedom, they know that birth has ended. Their spiritual journey is over. They did what they had to do and there is no going back.

This is a seeker who has lifted up the crossbar, filled in the trench, and pulled up the pillar. They have broken the lock. They're a noble one with their banner and burden laid down. They are unbound.

How have they lifted the crossbar? They've given up ignorance, cut it off at the root, making it like a palm stump. They've obliterated it so that it cannot arise in the future.

How have they filled in the trench? They've given up rebirth into future lives. They've cut it off and obliterated it.

How have they pulled up the pillar? They've given up craving. They've cut it off and obliterated it.

How have they broken the lock? They've given up the five lower chains. They've cut it off and obliterated it.

How are they a noble one with banner and burden laid down, unbound? They've given up the egoistic sense of 'I am'. They've cut it off at the root, making it like a palm stump. They've obliterated it so that it cannot arise in the future.

When a seeker's mind is freed like this, neither the gods nor Indra, Brahmā, or Pajāpati, can find what such a Transcendent one's consciousness depends on. Why? Because a Transcendent one is untraceable, even here and now.

Even though I talk and teach like this, some ascetics and priests misrepresent me. They tell this hollow lie: ‘The ascetic Gotama is an eliminator. He teaches the annihilation and destruction of an existing being.’ I have been wrongly accused of being what I am not and saying what I do not say.

Seekers, I teach about suffering and the end of suffering, both now and in the past. So if others attack and insult the Transcendent One, he doesn’t feel resentment, bitterness or heartache.

Likewise, if others honor, respect, revere, or venerate him, he doesn’t get thrilled, delighted, or excited. He just thinks, ‘They do this towards what has already been fully understood.’

So, seekers, if others attack me, don’t feel resentment, bitterness or heartache and if they honor me, don’t get thrilled, delighted, or excited. Just think, ‘They do this towards what has already been fully understood.’

Seekers, whatever is not yours, give it up. It’s for your own lasting happiness and wellbeing.

What’s not yours? Form is not yours. Give it up. It’s for your own lasting happiness and wellbeing.

Feeling tones, perceptions, decisions and consciousness are not yours. Give them up. It’s for your own lasting happiness and wellbeing.

Seekers, what do you think. Imagine someone took the grass, sticks, branches and leaves from Jeta’s Grove. Or imagine they burned them, or did whatever they wanted with them. Would you think, ‘This person is taking us away and doing whatever they want with us?’”

“No, sir. Why? Because these things are not self nor belong to self.”

“It’s just like this seekers, that you give up what’s not yours.”

“Seekers, this Dharma that has been well explained by me is clear, open, evident, and free of rags.

In this Dharma there are Worthy Beings, who have eliminated the poisons and completed their spiritual journey. They have ended the corruptions and totally ended the chains of existence. They have achieved the true goal of spirituality by laying down the burden, reaching true freedom.

There are also seekers who will attain nirvana after being reborn in a higher realm, without returning. This is because they’ve cut the five lower chains.

There are also once-returners, who’ve only cut three chains and have weakened greed, aversion, and delusion.

There are also stream-enterers who have cut the three lower chains and will not be reborn in lower realms. They are headed for awakening.

In this Dharma there are seekers who are either Dharma followers or trust followers. All of them are headed for awakening.

There are also those who have some degree of trust and love for me. All of them are going to heaven.

This is what the Buddha said, and the seekers were happy.