2.
The Discourse on the Simile of the Snake
234. Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Now at that time such an evil wrong view had arisen in the monk named Ariṭṭha, formerly a vulture-killer: "Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction." Several monks heard - "It seems that such an evil wrong view has arisen in the monk named Ariṭṭha, formerly a vulture-killer: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.'" Then those monks approached the monk Ariṭṭha, formerly a vulture-killer; having approached, they said this to the monk Ariṭṭha, formerly a vulture-killer - "Is it true, friend Ariṭṭha, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.'" "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction."
Then those monks, wishing to dissuade the monk Ariṭṭha, formerly a vulture-killer, from that evil wrong view, cross-questioned him, pressed him for reasons, and admonished him - "Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; for it is not good to slander the Blessed One, for the Blessed One would not say thus. In many ways, friend Ariṭṭha, things that are obstructions have been declared as obstructions by the Blessed One, and they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by the Blessed One as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton... etc. Sensual pleasures have been declared by the Blessed One as like a piece of meat... Sensual pleasures have been declared by the Blessed One as like a grass torch... Sensual pleasures have been declared by the Blessed One as like a pit of burning charcoal... Sensual pleasures have been declared by the Blessed One as like a dream... Sensual pleasures have been declared by the Blessed One as like borrowed goods... Sensual pleasures have been declared by the Blessed One as like tree fruits... Sensual pleasures have been declared by the Blessed One as like a butcher's block... Sensual pleasures have been declared by the Blessed One as like a stake of spears... Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater." Yet even when being cross-questioned, pressed for reasons, and admonished by those monks, the monk Ariṭṭha, formerly a vulture-killer, still declared that same evil wrong view, holding onto it with tenacity and adherence - "Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction."
235. When those monks were not able to dissuade the monk Ariṭṭha, formerly a vulture-killer, from that evil wrong view, then those monks approached the Blessed One; having approached, they paid respect to the Blessed One and sat down to one side. Seated to one side, those monks said this to the Blessed One - "Venerable sir, such an evil wrong view has arisen in the monk named Ariṭṭha, formerly a vulture-killer: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' We heard, venerable sir - 'It seems that such an evil wrong view has arisen in the monk named Ariṭṭha, formerly a vulture-killer: Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' Then we, venerable sir, approached the monk Ariṭṭha, formerly a vulture-killer; having approached, we said this to the monk Ariṭṭha, formerly a vulture-killer - 'Is it true, friend Ariṭṭha, that such an evil wrong view has arisen in you: Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction?'
"When this was said, venerable sir, the monk Ariṭṭha, formerly a vulture-killer, said this to us - 'Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' Then we, venerable sir, wishing to dissuade the monk Ariṭṭha, formerly a vulture-killer, from that evil wrong view, cross-questioned him, pressed him for reasons, and admonished him - 'Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; for it is not good to slander the Blessed One, for the Blessed One would not say thus. In many ways, friend Ariṭṭha, things that are obstructions have been declared as obstructions by the Blessed One, and they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by the Blessed One as having little gratification, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton... etc. Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater.' Yet even so, venerable sir, when being cross-questioned, pressed for reasons, and admonished by us, the monk Ariṭṭha, formerly a vulture-killer, still declared that same evil wrong view, holding onto it with tenacity and adherence - 'Indeed thus, friends, I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.' When we, venerable sir, were not able to dissuade the monk Ariṭṭha, formerly a vulture-killer, from that evil wrong view, then we report this matter to the Blessed One."
236. Then the Blessed One addressed a certain monk - "Come, monk, in my name address the monk Ariṭṭha, formerly a vulture-killer - 'The Teacher calls you, friend Ariṭṭha.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the monk Ariṭṭha, formerly a vulture-killer; having approached, he said this to the monk Ariṭṭha, formerly a vulture-killer - "The Teacher calls you, friend Ariṭṭha." "Yes, friend," the monk Ariṭṭha, formerly a vulture-killer, replied to that monk and approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the monk Ariṭṭha, formerly a vulture-killer, seated to one side, the Blessed One said this - "Is it true, Ariṭṭha, that such an evil wrong view has arisen in you: 'Thus I understand the Teaching taught by the Blessed One, that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction'?"
"Indeed thus, venerable sir, I understand the Teaching taught by the Blessed One - 'that those things that are obstructions declared by the Blessed One, for one indulging in them they are not sufficient for obstruction.'" "To whom indeed, foolish man, do you understand the Teaching taught thus by me? Have I not, foolish man, in many ways declared things that are obstructions to be obstructions? And they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by me as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by me as like a skeleton... Sensual pleasures have been declared by me as like a piece of meat... Sensual pleasures have been declared by me as like a grass torch... Sensual pleasures have been declared by me as like a pit of burning charcoal... Sensual pleasures have been declared by me as like a dream... Sensual pleasures have been declared by me as like borrowed goods... Sensual pleasures have been declared by me as like tree fruits... Sensual pleasures have been declared by me as like a butcher's block... Sensual pleasures have been declared by me as like a stake of spears... Sensual pleasures have been declared by me as like a snake's head, having much suffering, much anguish, the danger here is greater. And yet you, foolish man, through your own misapprehension, misrepresent us, and you dig up yourself, and you generate much demerit. For that, foolish man, will be for your harm and suffering for a long time."
Then the Blessed One addressed the monks: "What do you think, monks, has this monk Ariṭṭha, formerly a vulture-killer, even a spark of warmth in this Teaching and discipline?" "How could that be, venerable sir? No indeed, venerable sir." When this was said, the monk Ariṭṭha, formerly a vulture-killer, sat silent, downcast, with drooping shoulders, face cast down, brooding, without response. Then the Blessed One, having understood that the monk Ariṭṭha, formerly a vulture-killer, had become silent, downcast, with drooping shoulders, with face cast down, brooding, without response, said this to the monk Ariṭṭha, formerly a vulture-killer - "You will be known, foolish man, by this evil wrong view of your own. Here I will question the monks."
237. Then the Blessed One addressed the monks: "Do you too, monks, understand the teaching taught by me thus, that this monk Ariṭṭha, formerly a vulture-killer, through his own misapprehension, misrepresents us, and digs up himself, and generates much demerit?" "No, Venerable Sir. For in many ways, venerable sir, things that are obstructions have been declared as obstructions by the Blessed One; and they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by the Blessed One as having little gratification, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by the Blessed One as like a skeleton... etc. Sensual pleasures have been declared by the Blessed One as like a snake's head, having much suffering, much anguish, the danger here is greater." "Good, good, monks, good indeed that you, monks, understand the teaching taught by me thus. For in many ways, monks, things that are obstructions have been declared by me, and they are sufficient for obstruction for one indulging in them. Sensual pleasures have been declared by me as having little enjoyment, much suffering, much anguish, the danger here is greater. Sensual pleasures have been declared by me as like a skeleton... etc. Sensual pleasures have been declared by me as like a snake's head, having much suffering, much anguish, the danger here is greater. And yet this monk Ariṭṭha, formerly a vulture-killer, through his own misapprehension, misrepresents us, and digs up himself, and generates much demerit. For that will be for that foolish man's harm and suffering for a long time. That indeed, monks, one would indulge in sensual pleasures apart from sensual pleasures, apart from perception of sensuality, apart from sensual thoughts - this is impossible."
238. "Here, monks, some foolish men learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. They, having learnt that Teaching thoroughly, do not investigate the meaning of those teachings with wisdom. For them, not investigating the meaning with wisdom, those teachings do not yield to pondering. They learn the Teaching thoroughly for the benefit of reproaching others and for the benefit of freeing themselves from such criticism. And for whatever purpose they learn the Teaching thoroughly, they do not experience that benefit. Those teachings, misapprehended by them, lead to their harm and suffering for a long time. What is the reason for this? Because of the misapprehension of the teachings, monks.
"Just as, monks, a man desiring a snake, seeking a snake, wandering about in search of a snake. He might see a large snake. He might grasp it by the coils or by the tail. That snake, having turned back, might bite him on the hand or on the arm or on some other limb. On that account he might undergo death or suffering like death. What is the reason for this? Because of the misapprehension of the snake, monks. Just so, monks, here some foolish men learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. They, having learnt that Teaching thoroughly, do not investigate the meaning of those teachings with wisdom. For them, not investigating the meaning with wisdom, those teachings do not yield to pondering. They learn the Teaching thoroughly for the benefit of reproaching others and for the benefit of freeing themselves from such criticism. And for whatever purpose they learn the Teaching thoroughly, they do not experience that benefit. Those teachings, misapprehended by them, lead to their harm and suffering for a long time. What is the reason for this? Because of the misapprehension of the teachings, monks.
239. "Here again, monks, some sons of good family learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. They, having learnt that Teaching thoroughly, investigate the meaning of those teachings with wisdom. For them, investigating the meaning with wisdom, those teachings yield to pondering. They do not learn the Teaching thoroughly for the benefit of reproaching others, nor for the benefit of freeing themselves from such criticism. And for whatever purpose they learn the Teaching thoroughly, they experience that benefit. Those teachings, rightly taken by them, lead to their welfare and happiness for a long time. What is the reason for this? Because of the right apprehension of the teachings, monks.
"Just as, monks, a man desiring a snake, seeking a snake, wandering about in search of a snake. He might see a large snake. He might restrain it, having well restrained it with a forked stick. Having well restrained it with a forked stick, he might grasp it rightly by the neck. Although, monks, that snake might wrap its coils around his hand or arm or some other limb, yet on that account he would not undergo death or suffering like death. What is the reason for this? Because of the right apprehension of the snake, monks. Just so, monks, here some sons of good family learn the Teaching thoroughly - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, catechism. They, having learnt that Teaching thoroughly, investigate the meaning of those teachings with wisdom. For them, investigating the meaning with wisdom, those teachings yield to pondering. They do not learn the Teaching thoroughly for the benefit of reproaching others, nor for the benefit of freeing themselves from such criticism. And for whatever purpose they learn the Teaching thoroughly, they experience that benefit. Those teachings, rightly taken by them, lead to their good, welfare, and happiness for a long time. What is the reason for this? Because of the right apprehension of the teachings, monks. Therefore, monks, whatever statement of mine you understand the meaning of, so you should remember it. But whatever statement of mine you do not understand the meaning of, I should be asked about that, or those monks who are learned.
240. "I will teach you, monks, the Teaching like a raft, for the purpose of crossing over, not for the purpose of grasping. Listen to that, pay close attention, I will speak." "Yes, venerable sir," those monks assented to the Blessed One. The Blessed One said this - "Just as, monks, a man travelling on a highway. He might see a great expanse of water, the near shore dangerous and perilous, the far shore secure and without peril; and there would be no boat for crossing over, nor a bridge over to go from the near shore to the far shore. He would think thus - 'This is a great expanse of water, the near shore is dangerous and perilous, the far shore is secure and without peril; and there is no boat for crossing over, nor a bridge over to go from the near shore to the far shore. What if I, having collected grass, sticks, branches and leaves, having bound a raft, in dependence on that raft, striving with hands and feet, were to cross over safely to the far shore.' Then, monks, that man, having collected grass, sticks, branches and leaves, having bound a raft, in dependence on that raft, striving with hands and feet, would cross over safely to the far shore. That man, having crossed over and gone beyond, might think thus - 'This raft has been of great service to me; in dependence on this raft, striving with hands and feet, I have crossed over safely to the far shore. What if I, having lifted this raft onto my head or having raised it onto my shoulders, were to go wherever I wish.' What do you think, monks, would that man acting thus be doing what should be done with that raft?" "No, Venerable Sir." "And how, monks, would that man be doing what should be done with that raft? Here, monks, that man, having crossed over and gone beyond, might think thus - 'This raft has been of great service to me; in dependence on this raft, striving with hands and feet, I have crossed over safely to the far shore. What if I, having beached this raft on dry ground or having set it adrift in the water, were to go wherever I wish.' Acting thus, monks, that man would be doing what should be done with that raft. Just so, monks, the Teaching like a raft has been taught by me for the purpose of crossing over, not for the purpose of grasping. The Teaching like a raft has been taught to you, monks; by those who understand, even teachings are to be abandoned, how much more non-teachings.
241. "Monks, there are these six standpoints for views. What are the six? Here, monks, an ignorant worldling, who does not see the noble ones, who is not skilled in the noble teaching, who is undisciplined in the noble teaching, who does not see good persons, who is not skilled in the teaching of good persons, who is undisciplined in the teaching of good persons, regards materiality thus: 'This is mine, this I am, this is my self'; he regards feeling thus: 'This is mine, this I am, this is my self'; he regards perception thus: 'This is mine, this I am, this is my self'; he regards activities thus: 'This is mine, this I am, this is my self'; whatever is seen, heard, sensed, cognised, attained, sought after, pondered over by the mind, that too he regards thus: 'This is mine, this I am, this is my self'; and whatever standpoint for views - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity' - that too he regards thus: 'This is mine, this I am, this is my self.' But, monks, a learned noble disciple, who sees the noble ones, who is skilled in the noble teaching, who is well disciplined in the noble teaching, who sees good persons, who is skilled in the teaching of good persons, who is well disciplined in the teaching of good persons, regards materiality thus: 'This is not mine, this I am not, this is not my self'; he regards feeling thus: 'This is not mine, this I am not, this is not my self'; he regards perception thus: 'This is not mine, this I am not, this is not my self'; he regards activities thus: 'This is not mine, this I am not, this is not my self'; whatever is seen, heard, sensed, cognised, attained, sought after, pondered over by the mind, that too he regards thus: 'This is not mine, this I am not, this is not my self'; and whatever standpoint for views - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity' - that too he regards thus: 'This is not mine, this I am not, this is not my self.' He, thus regarding, is not agitated about what does not exist."
242. When this was said, a certain monk said this to the Blessed One - "Could there be, venerable sir, agitation when something external is absent?" "There could be, monk" - the Blessed One said. "Here, monk, someone thinks thus - 'Alas, I had it, alas, that is not mine now; alas, may it be mine, alas, I do not obtain that.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. Thus, monk, there is agitation when something external is absent."
"But could there be, venerable sir, non-agitation when something external is absent?" "There could be, monk" - the Blessed One said. "Here, monk, someone does not think thus - 'Alas, I had it, alas, that is not mine now; alas, may it be mine, alas, I do not obtain that.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. Thus, monk, there is non-agitation when something external is absent."
"Could there be, venerable sir, agitation when something internal is absent?" "There could be, monk" - the Blessed One said. "Here, monk, someone has such a view - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity.' He hears the Truth-finder or a disciple of the Truth-finder teaching the Teaching for the uprooting of all standpoints for views, determinations, prepossessions, adherences, and underlying tendencies, for the stilling of all activities, for the relinquishment of all clinging, for the elimination of craving, for dispassion, for cessation, for Nibbāna. He thinks thus: 'I shall surely be annihilated, I shall surely be destroyed, I shall surely not exist.' He grieves, is wearied, laments, beats his breast and wails, falls into confusion. Thus, monk, there is agitation when something internal is absent."
"But could there be, venerable sir, non-agitation when something internal is absent?" "There could be, monk" - the Blessed One said. "Here, monk, someone does not have such a view - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity.' He hears the Truth-finder or a disciple of the Truth-finder teaching the Teaching for the uprooting of all standpoints for views, determinations, prepossessions, adherences, and underlying tendencies, for the stilling of all activities, for the relinquishment of all clinging, for the elimination of craving, for dispassion, for cessation, for Nibbāna. He does not think thus - 'I shall surely be annihilated, I shall surely be destroyed, I shall surely not exist.' He does not grieve, is not wearied, does not lament, does not beat his breast and wail, does not fall into confusion. Thus, monk, there is non-agitation when something internal is absent."
243. "Monks, you should take possession of that possession which would be permanent, stable, eternal, not subject to change, and would remain the same for eternity. Do you see, monks, that possession which would be permanent, stable, eternal, not subject to change, and would remain the same for eternity?" "No, Venerable Sir." "Good, monks. I too, monks, do not see that possession which would be permanent, stable, eternal, not subject to change, and would remain the same for eternity.
"Monks, you should cling to that clinging to the doctrine of self, clinging to which sorrow, lamentation, pain, displeasure, and anguish would not arise. Do you see, monks, that clinging to the doctrine of self, clinging to which sorrow, lamentation, pain, displeasure, and anguish would not arise?" "No, Venerable Sir." "Good, monks. I too, monks, do not see that clinging to the doctrine of self, clinging to which sorrow, lamentation, pain, displeasure, and anguish would not arise.
"Monks, you should depend on that dependence on views, depending on which sorrow, lamentation, pain, displeasure, and anguish would not arise. Do you see, monks, that dependence on views, depending on which sorrow, lamentation, pain, displeasure, and anguish would not arise?" "No, Venerable Sir." "Good, monks. I too, monks, do not see that dependence on views, depending on which sorrow, lamentation, pain, displeasure, and anguish would not arise."
244. "Monks, if there were a self, would there be for me what belongs to a self?"
"Yes, venerable sir."
"Monks, if there were what belongs to a self, would there be for me a self?" "Yes, venerable sir."
"Monks, when a self and what belongs to a self are not found as true and reliable, then that standpoint for views - 'That is the world, that is the self, after death I shall be permanent, stable, eternal, not subject to change, I shall remain the same for eternity' - is this not, monks, an entirely complete foolish teaching?"
"How could it not be, venerable sir? It is indeed, venerable sir, an entirely complete foolish teaching."
"What do you think, monks, is materiality permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"What do you think, monks, is feeling... etc. perception... activities... consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Therefore, monks, whatever materiality, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all materiality should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom. Whatever feeling... etc. whatever perception... whatever activities... whatever consciousness, past, future, or present, internal or external, gross or subtle, inferior or superior, whether far or near, all consciousness should be seen as it really is with right wisdom thus: 'This is not mine, this I am not, this is not my self' - thus this should be seen as it really is with right wisdom."
245. "Seeing thus, monks, a learned noble disciple becomes disenchanted with matter, becomes disenchanted with feeling, becomes disenchanted with perception, becomes disenchanted with activities, becomes disenchanted with consciousness. Through disenchantment, he becomes dispassionate; through dispassion, he becomes liberated. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' This is called, monks, a monk whose cross-bar has been lifted, whose moat has been filled in, whose pillar has been pulled out, who is unbolted, a noble one whose flag has fallen, whose burden has been laid down, who is unbound.
"And how, monks, is a monk one whose cross-bar has been lifted? Here, monks, for a monk ignorance has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose cross-bar has been lifted.
"And how, monks, is a monk one whose moat has been filled in? Here, monks, for a monk the cycle of birth and wandering leading to rebirth has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose moat has been filled in.
"And how, monks, is a monk one whose pillar has been pulled out? Here, monks, for a monk craving has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is one whose pillar has been pulled out.
"And how, monks, is a monk unbolted? Here, monks, for a monk the five lower mental fetters have been abandoned, their roots cut off, made like palm stumps, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is unbolted.
"And how, monks, is a monk a noble one whose flag has fallen, whose burden has been laid down, who is unbound? Here, monks, for a monk the conceit 'I am' has been abandoned, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. Thus, monks, a monk is a noble one whose flag has fallen, whose burden has been laid down, who is unbound.
246. "Monks, a monk with a mind thus liberated, the gods with Indra, including the Brahmā realm, with Pajāpati, searching, do not find - 'This is what the Truth-finder's consciousness is dependent upon.' What is the reason for this? I say, monks, that even in this present life the Truth-finder is untraceable. Though I speak thus and explain thus, monks, some ascetics and brahmins accuse me with what is untrue, hollow, false, and not factual - 'The ascetic Gotama is a nihilist, he proclaims the annihilation, destruction, and non-existence of an existing being.' In whatever way I am not, monks, in whatever way I do not speak, in that way those venerable ascetics and brahmins accuse me with what is untrue, hollow, false, and not factual - 'The ascetic Gotama is a nihilist, he proclaims the annihilation, destruction, and non-existence of an existing being.' Both formerly and now, monks, I declare only suffering and the cessation of suffering. If therein, monks, others revile, abuse, irritate, and harass the Truth-finder, therein, monks, the Truth-finder has no resentment, no displeasure, no mental discontent.
"If therein, monks, others honour, respect, revere, and venerate the Truth-finder, therein, monks, the Truth-finder has no joy, no pleasure, no mental elation. If therein, monks, others honour, respect, revere, and venerate the Truth-finder, therein, monks, the Truth-finder thinks thus - 'Towards what was formerly fully understood by me, such services are being done to me.' Therefore, monks, if others should revile, abuse, irritate, and harass you, therein you should not give way to resentment, displeasure, or mental discontent. Therefore, monks, if others should honour, respect, revere, and venerate you, therein you should not feel joy, pleasure, or mental elation. Therefore, monks, if others should honour, respect, revere, and venerate you, therein you should think thus - 'Towards what was formerly fully understood, such services are being done to me.'
247. "Therefore, monks, what is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. And what, monks, is not yours? Materiality, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. Feeling, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. Perception, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. Activities, monks, are not yours, abandon them; they abandoned by you will be for your welfare and happiness for a long time. Consciousness, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. What do you think, monks, whatever grass, sticks, branches and leaves there are in this Jeta's Grove, if people were to carry them away or burn them or do with them as they wish. Would you think thus - 'People are carrying us away or burning us or doing with us as they wish'?" "No, Venerable Sir." "What is the reason for this?" "Because, venerable sir, this is not our self nor what belongs to a self." "Just so, monks, what is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. And what, monks, is not yours? Materiality, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time. Feeling, monks... etc. perception, monks... activities, monks... etc. consciousness, monks, is not yours, abandon that; that abandoned by you will be for your welfare and happiness for a long time.
248. "Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks who are Worthy Ones, who have eliminated the mental corruptions, who have lived the holy life, who have done what was to be done, who have laid down the burden, who have attained their own welfare, who have completely destroyed the fetter of becoming, who are completely liberated through final knowledge, for them there is no round of rebirths to be declared. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks for whom the five lower mental fetters have been abandoned, all of them are ones of spontaneous birth, attaining final nibbāna there, not subject to return from that world. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks for whom the three mental fetters have been abandoned, for whom lust, hate, and delusion have become reduced, all of them are once-returners, who, having come to this world only once more, will make an end of suffering. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks for whom the three mental fetters have been abandoned, all of them are stream-enterers, no longer subject to fall into lower realms, fixed in destiny, heading for the highest enlightenment. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those monks who are followers of the Teaching, who are faith-followers, all of them are heading for the highest enlightenment. Thus, monks, the Teaching has been well proclaimed by me, manifest, unveiled, made clear, with the rags cut off. When the Teaching has been thus well proclaimed by me, monks, manifest, unveiled, made clear, with the rags cut off, those who have even just faith in me, even just affection, all of them are destined to be born in heaven."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said.
The Discourse on the Simile of the Snake is concluded as second.