MN23 — Vammikasutta - The Ant-Hill
Thus have I heard:
On one occasion, the Blessed One was residing at Sāvatthī, in the Jetas Grove, Anāthapiṇḍikas Park. At that time, the venerable Kumārakassapa was dwelling in the Dark Forest. Then, in the middle of the night, a certain deity, with splendid beauty that illuminated the entire forest, approached the venerable Kumārakassapa. Standing to one side, the deity addressed him:
Disciple, disciple, this anthill smokes at night, and blazes by day. The Brahmin says:
Examine, wise one, taking the knife.
Examining, the wise one, with knife in hand, saw a hinge.
A hinge, venerable sir, he said.
The Brahmin said:
Lift the hinge;
examine, wise one, taking the knife.
Examining, the wise one, with knife in hand, saw a toad.
A toad, venerable sir, he said.
The Brahmin said:
Lift the toad;
examine, wise one, taking the knife.
Examining, the wise one, with knife in hand, saw a path junction.
A path junction, venerable sir, he said.
The Brahmin said:
Lift the path junction;
examine, wise one, taking the knife.
Examining, the wise one, with knife in hand, saw a fork.
A fork, venerable sir, he said.
The Brahmin said:
Lift the fork;
examine, wise one, taking the knife.
Examining, the wise one, with knife in hand, saw a tortoise.
A tortoise, venerable sir, he said.
The Brahmin said:
Lift the tortoise;
examine, wise one, taking the knife.
Examining, the wise one, with knife in hand, saw a sheaf of blades.
A sheaf of blades, venerable sir, he said.
The Brahmin said:
Lift the sheaf of blades;
examine, wise one, taking the knife.
Examining, the wise one, with knife in hand, saw a piece of meat.
A piece of meat, venerable sir, he said.
The Brahmin said:
Lift the piece of meat;
examine, wise one, taking the knife.
Examining, the wise one, with knife in hand, saw a serpent.
A serpent, venerable sir, he said.
The Brahmin said:
Let the serpent be; do not disturb the serpent. Pay homage to the serpent.
Disciple, you should approach the Blessed One with these questions, and remember them as he explains.
I do not see, disciple, anyone in this world with its gods, with its Māras and Brahmās, in this generation with its ascetics and Brahmins, with its gods and humans, who could satisfy the mind by explaining these questions, other than a Tathāgata or a disciple of the Tathāgata, or someone who has heard from them.
Thus spoke the deity. Having said this, she disappeared on the spot.
Then, at the end of that night, Venerable Kumārakassapa approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Venerable Kumārakassapa spoke to the Blessed One:
Venerable sir, in the middle of the night, a certain deity, of brilliant luminosity, illuminating the entire Andhavana grove, approached me; having approached, she stood to one side. Standing to one side, she said to me:
Disciple, disciple, this anthill smokes by night and blazes by day.
A Brahmin says thus:
Strike, wise one, with the sword.
The wise one, striking with the sword... or having heard from here.
Thus spoke the deity, Venerable sir. Having said this, she disappeared on the spot.
What, Venerable sir, is the anthill? What is the smoking by night? What is the blazing by day? Who is the Brahmin? Who is the wise one? What is the sword? What is the striking? What is the snake? What are the unthreaded creepers? What is the two-forked path? What is the raft? What is the tortoise? What is the butchers knife? What is the lump of meat? Who is the dragon?
Anthill, disciple, is a designation for this body composed of the four great elements, born of mother and father, built up by rice and gruel, subject to impermanence, to abrasion, erosion, dissolution, and disintegration.
That which a disciple ponders and deliberates upon by night after considering his work in the daytime, this is the smoking by night.
That which a disciple does in the daytime after having pondered and deliberated upon it by night through body, speech, and mind, this is the blazing by day.
Brahmin, disciple, is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One.
Wise one, disciple, is a designation for the trainee disciple.
Sword, disciple, is a designation for noble wisdom.
Striking, disciple, is a designation for the arousal of energy.
Snake, disciple, is a designation for ignorance.
Raise the snake, abandon ignorance;
Strike, wise one, with the sword, this is the meaning.
Uddhumāyikā, disciple, is the term for vexation and annoyance. Remove the Uddhumāyika, abandon vexation and annoyance; strive wisely, taking up the sword, this is its meaning.
Dvidhāpatho, disciple, is the term for doubt. Remove the Dvidhāpatha, abandon doubt; strive wisely, taking up the sword, this is its meaning.
Caṅgavāra, disciple, is the term for the five hindrances, namely, the hindrances of sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt. Remove the Caṅgavāra, abandon the five hindrances; strive wisely, taking up the sword, this is its meaning.
Kummo, disciple, is the term for the five aggregates of clinging, namely, the aggregate of clinging to form, to sensation, to perception, to formations, and to consciousness. Remove the Kumma, abandon the five aggregates of clinging; strive wisely, taking up the sword, this is its meaning.
Asisūnā, disciple, is the term for the five strands of sensual pleasure, forms cognizable by the eye, which are desirable, enticing, pleasant, dear, connected with sensual desire, and alluring; sounds cognizable by the ear; smells cognizable by the nose; tastes cognizable by the tongue; touches cognizable by the body, which are desirable, enticing, pleasant, dear, connected with sensual desire, and alluring. Remove the Asisūnā, abandon the five strands of sensual pleasure; strive wisely, taking up the sword, this is its meaning.
Maṁsapesī, disciple, is the term for joy and passion. Remove the Maṁsapesī, abandon joy and passion; strive wisely, taking up the sword, this is its meaning.
Nāgo, disciple, is the term for an arahant disciple. Let the Nāga remain, do not strike the Nāga; pay homage to the Nāga—this is its meaning.
Thus spoke the Blessed One. The Venerable Kumārakassapa rejoiced and approved of the Blessed Ones words. This concludes the Vammika Sutta, the third.