Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.
Now at that time Venerable Kassapa the Prince was staying in the Dark Forest.
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ kumārakassapaṁ etadavoca:
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:
“Bhikkhu bhikkhu, ayaṁ vammiko rattiṁ dhūmāyati, divā pajjalati.
“Monk, monk! This termite mound fumes by night and flames by day.
Brāhmaṇo evamāha:
The brahmin said,
‘abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
‘Dig, clever one, having picked up the sword!’
Abhikkhaṇanto sumedho satthaṁ ādāya addasa laṅgiṁ
Picking up the sword and digging, the clever one saw a sticking point:
‘laṅgī, bhadante’ti.
‘A sticking point, sir!’
Brāhmaṇo evamāha:
The brahmin said,
‘ukkhipa laṅgiṁ;
‘Throw out the sticking point!
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Dig, clever one, having picked up the sword!’
Abhikkhaṇanto sumedho satthaṁ ādāya addasa uddhumāyikaṁ.
Picking up the sword and digging, the clever one saw a bullfrog:
‘Uddhumāyikā, bhadante’ti.
‘A bullfrog, sir!’
Brāhmaṇo evamāha:
The brahmin said,
‘ukkhipa uddhumāyikaṁ;
‘Throw out the bullfrog!
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Dig, clever one, having picked up the sword!’
Abhikkhaṇanto sumedho satthaṁ ādāya addasa dvidhāpathaṁ.
Picking up the sword and digging, the clever one saw a forked path:
‘Dvidhāpatho, bhadante’ti.
‘A forked path, sir!’
Brāhmaṇo evamāha:
The brahmin said,
‘ukkhipa dvidhāpathaṁ;
‘Throw out the forked path!
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Dig, clever one, having picked up the sword!’
Abhikkhaṇanto sumedho satthaṁ ādāya addasa caṅgavāraṁ.
Picking up the sword and digging, the clever one saw a filter of ash:
‘Caṅgavāro, bhadante’ti.
‘A filter of ash, sir!’
Brāhmaṇo evamāha:
The brahmin said,
‘ukkhipa caṅgavāraṁ;
‘Throw out the filter of ash!
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Dig, clever one, having picked up the sword!’
Abhikkhaṇanto sumedho satthaṁ ādāya addasa kummaṁ.
Picking up the sword and digging, the clever one saw a tortoise:
‘Kummo, bhadante’ti.
‘A tortoise, sir!’
Brāhmaṇo evamāha:
The brahmin said,
‘ukkhipa kummaṁ;
‘Throw out the tortoise!
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Dig, clever one, having taken up the sword!’
Abhikkhaṇanto sumedho satthaṁ ādāya addasa asisūnaṁ.
Picking up the sword and digging, the clever one saw a butcher’s knife and chopping board:
‘Asisūnā, bhadante’ti.
‘A butcher’s knife and chopping board, sir!’
Brāhmaṇo evamāha:
The brahmin said,
‘ukkhipa asisūnaṁ;
‘Throw out the butcher’s knife and chopping board!
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Dig, clever one, having picked up the sword!’
Abhikkhaṇanto sumedho satthaṁ ādāya addasa maṁsapesiṁ.
Picking up the sword and digging, the clever one saw a scrap of meat:
‘Maṁsapesi, bhadante’ti.
‘A scrap of meat, sir!’
Brāhmaṇo evamāha:
The brahmin said,
‘ukkhipa maṁsapesiṁ;
‘Throw out the scrap of meat!
abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Dig, clever one, having picked up the sword!’
Abhikkhaṇanto sumedho satthaṁ ādāya addasa nāgaṁ.
Picking up the sword and digging, the clever one saw a cobra:
‘Nāgo, bhadante’ti.
‘A cobra, sir!’
Brāhmaṇo evamāha:
The brahmin said,
‘tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassā’ti.
‘Leave the cobra! Do not disturb the cobra! Worship the cobra!’
Ime kho tvaṁ, bhikkhu, pañhe bhagavantaṁ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsi.
Mendicant, go to the Buddha and ask him about this riddle. You should remember it in line with his answer.
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—
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.”
Idamavoca sā devatā.
That is what that deity said
Idaṁ vatvā tatthevantaradhāyi.
before vanishing right there.
Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kumārakassapo bhagavantaṁ etadavoca:
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:
“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?
“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?”
“‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.
“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.
Yaṁ kho, bhikkhu, divā kammante ārabbha rattiṁ anuvitakketi anuvicāreti—
Thinking and considering all night about what you did during the day—
ayaṁ rattiṁ dhūmāyanā.
this is the fuming at night.
Yaṁ kho, bhikkhu, rattiṁ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya manasā—
The work you apply yourself to during the day by body, speech, and mind after thinking about it all night—
ayaṁ divā pajjalanā.
this is the flaming by day.
‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.
‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ.
‘Clever one’ is a term for the trainee mendicant.
‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ.
‘Sword’ is a term for noble wisdom.
‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ.
‘Digging’ is a term for rousing energy.
‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ.
‘Sticking point’ is a term for ignorance.
Ukkhipa laṅgiṁ, pajaha avijjaṁ;
‘Throw out the sticking point’ means ‘give up ignorance,
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
dig, clever one, having picked up the sword.’
‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṁ adhivacanaṁ.
‘Bullfrog’ is a term for anger and distress.
Ukkhipa uddhumāyikaṁ, pajaha kodhūpāyāsaṁ;
‘Throw out the bullfrog’ means ‘give up anger and distress’ …
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ.
‘A forked path’ is a term for doubt.
Ukkhipa dvidhāpathaṁ, pajaha vicikicchaṁ;
‘Throw out the forked path’ means ‘give up doubt’ …
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ—
‘A filter of ash’ is a term for the five hindrances, that is:
kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa.
the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe;
‘Throw out the filter of ash’ means ‘give up the five hindrances’ …
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ—
‘Tortoise’ is a term for the five grasping aggregates, that is:
rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.
form, feeling, perception, choices, and consciousness.
Ukkhipa kummaṁ, pajaha pañcupādānakkhandhe;
‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ …
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Asisūnā’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ—
‘Butcher’s knife and chopping board’ is a term for the five kinds of sensual stimulation.
cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ,
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyānaṁ saddānaṁ …pe…
Sounds known by the ear …
ghānaviññeyyānaṁ gandhānaṁ …pe…
Smells known by the nose …
jivhāviññeyyānaṁ rasānaṁ …pe…
Tastes known by the tongue …
kāyaviññeyyānaṁ phoṭṭhabbānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ukkhipa asisūnaṁ, pajaha pañca kāmaguṇe;
‘Throw out the butcher’s knife and chopping board’ means ‘give up the five kinds of sensual stimulation’ …
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ.
‘Scrap of meat’ is a term for greed and relishing.
Ukkhipa maṁsapesiṁ, pajaha nandīrāgaṁ;
‘Throw out the scrap of meat’ means ‘give up greed and relishing’ …
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ.
‘Cobra’ is a term for a mendicant who has ended the defilements.
Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti.
This is the meaning of: ‘Leave the cobra! Do not disturb the cobra! Worship the cobra!’”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Kassapa the Prince approved what the Buddha said.
Vammikasuttaṁ niṭṭhitaṁ tatiyaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Now at that time Venerable Kassapa the Prince was staying in the Dark Forest.
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:
“Monk, monk! This termite mound fumes by night and flames by day.
The brahmin said,
‘Dig, clever one, having picked up the sword!’
Picking up the sword and digging, the clever one saw a sticking point:
‘A sticking point, sir!’
The brahmin said,
‘Throw out the sticking point!
Dig, clever one, having picked up the sword!’
Picking up the sword and digging, the clever one saw a bullfrog:
‘A bullfrog, sir!’
The brahmin said,
‘Throw out the bullfrog!
Dig, clever one, having picked up the sword!’
Picking up the sword and digging, the clever one saw a forked path:
‘A forked path, sir!’
The brahmin said,
‘Throw out the forked path!
Dig, clever one, having picked up the sword!’
Picking up the sword and digging, the clever one saw a filter of ash:
‘A filter of ash, sir!’
The brahmin said,
‘Throw out the filter of ash!
Dig, clever one, having picked up the sword!’
Picking up the sword and digging, the clever one saw a tortoise:
‘A tortoise, sir!’
The brahmin said,
‘Throw out the tortoise!
Dig, clever one, having taken up the sword!’
Picking up the sword and digging, the clever one saw a butcher’s knife and chopping board:
‘A butcher’s knife and chopping board, sir!’
The brahmin said,
‘Throw out the butcher’s knife and chopping board!
Dig, clever one, having picked up the sword!’
Picking up the sword and digging, the clever one saw a scrap of meat:
‘A scrap of meat, sir!’
The brahmin said,
‘Throw out the scrap of meat!
Dig, clever one, having picked up the sword!’
Picking up the sword and digging, the clever one saw a cobra:
‘A cobra, sir!’
The brahmin said,
‘Leave the cobra! Do not disturb the cobra! Worship the cobra!’
Mendicant, go to the Buddha and ask him about this riddle. You should remember it in line with his answer.
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.”
That is what that deity said
before vanishing right there.
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:
“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?”
“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.
Thinking and considering all night about what you did during the day—
this is the fuming at night.
The work you apply yourself to during the day by body, speech, and mind after thinking about it all night—
this is the flaming by day.
‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha.
‘Clever one’ is a term for the trainee mendicant.
‘Sword’ is a term for noble wisdom.
‘Digging’ is a term for rousing energy.
‘Sticking point’ is a term for ignorance.
‘Throw out the sticking point’ means ‘give up ignorance,
dig, clever one, having picked up the sword.’
‘Bullfrog’ is a term for anger and distress.
‘Throw out the bullfrog’ means ‘give up anger and distress’ …
‘A forked path’ is a term for doubt.
‘Throw out the forked path’ means ‘give up doubt’ …
‘A filter of ash’ is a term for the five hindrances, that is:
the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
‘Throw out the filter of ash’ means ‘give up the five hindrances’ …
‘Tortoise’ is a term for the five grasping aggregates, that is:
form, feeling, perception, choices, and consciousness.
‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ …
‘Butcher’s knife and chopping board’ is a term for the five kinds of sensual stimulation.
Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
Sounds known by the ear …
Smells known by the nose …
Tastes known by the tongue …
Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing.
‘Throw out the butcher’s knife and chopping board’ means ‘give up the five kinds of sensual stimulation’ …
‘Scrap of meat’ is a term for greed and relishing.
‘Throw out the scrap of meat’ means ‘give up greed and relishing’ …
‘Cobra’ is a term for a mendicant who has ended the defilements.
This is the meaning of: ‘Leave the cobra! Do not disturb the cobra! Worship the cobra!’”
That is what the Buddha said.
Satisfied, Venerable Kassapa the Prince approved what the Buddha said.
Evaṁ 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:
“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.
Ime 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.
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.
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?
“‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa.
Yaṁ 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.
‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.
‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ.
‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ.
‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ.
‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ.
Ukkhipa laṅgiṁ, pajaha avijjaṁ;
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṁ adhivacanaṁ.
Ukkhipa uddhumāyikaṁ, pajaha kodhūpāyāsaṁ;
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ.
Ukkhipa dvidhāpathaṁ, pajaha vicikicchaṁ;
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ—
kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa.
Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe;
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ—
rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.
Ukkhipa kummaṁ, pajaha pañcupādānakkhandhe;
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘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.
‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ.
Ukkhipa maṁsapesiṁ, pajaha nandīrāgaṁ;
abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho.
‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ.
Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti.
Idamavoca bhagavā.
Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti.
Vammikasuttaṁ niṭṭhitaṁ tatiyaṁ.