The Buddha uses a simile of a kiṁsuka tree to explain the different perspectives of the bhikkhus on the purification of vision. He then shares a simile of a lord of the city to share the importance of the Noble Eightfold Path.

SN 35.245 Kiṁsukopama sutta - The Kiṁsuka Tree

Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti?

Then a certain bhikkhu approached another bhikkhu, and after approaching, he said to that bhikkhu: “To what extent, friend, is a bhikkhu’s |vision::realization [dassana]| |well purified::well cleansed, well refined [suvisuddha]|?”

“Yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: “kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti?

Then that bhikkhu, dissatisfied with the explanation given by the other bhikkhu, approached another bhikkhu. After approaching, he said to that bhikkhu: “To what extent, friend, is a bhikkhu’s vision well purified?”

“Yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.

“Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the |five aggregates subject to clinging::the physical and mental heaps that are appropriated, grasped at, or taken as self; the fivefold collection of form, feeling, perception, formations, and consciousness bound up with attachment [pañca + upādānakkhandha]|, to that extent, friend, a bhikkhu’s vision is well purified.”

Then that bhikkhu, dissatisfied with the explanation given by the other bhikkhu, approached still another bhikkhu. After approaching, he said to that bhikkhu: “To what extent, friend, is a bhikkhu’s vision well purified?”

“Yato kho, āvuso, bhikkhu catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.

“Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the |four great elements::the four great elements—earth, water, fire, and air—are the basic components of all conditioned phenomena [mahābhūta]|, to that extent, friend, a bhikkhu’s vision is well purified.”

“Yato kho, āvuso, bhikkhu yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.

“Friend, when a bhikkhu knows, as it truly is, ‘whatever is subject to arising, all that is |subject to ending::liable to naturally end [nirodhadhamma]|,’ to that extend, a bhikkhu’s vision is well purified.”

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “idhāhaṁ, bhante, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: ‘yato kho, āvuso, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: ‘Yato kho, āvuso, bhikkhu pañcannaṁ upādānakkhandhānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: ‘Kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: ‘Yato kho, āvuso, bhikkhu catunnaṁ mahābhūtānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṁ; upasaṅkamitvā taṁ bhikkhuṁ etadavocaṁ: ‘Kittāvatā nu kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti? Evaṁ vutte, bhante, so bhikkhu maṁ etadavoca: ‘Yato kho, āvuso, bhikkhu yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti. Atha khvāhaṁ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṁ. Kittāvatā nu kho, bhante, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti?

Then that bhikkhu, dissatisfied with the explanation given by the other bhikkhu, approached the Blessed One. After approaching, he said to he Blessed One: “Venerable sir, here I approached a certain bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?‘ When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the six sense bases, to that extent, friend, a bhikkhu’s vision is well purified.’ Dissatisfied with the explanation given by that bhikkhu, I approached another bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?’ When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the five aggregates that are subject to being held onto as a self, to that extent, friend, a bhikkhu’s vision is well purified.’ Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?‘ When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, the arising and passing away of the four great elements, to that extent, friend, a bhikkhu’s vision is well purified.’ Still dissatisfied with the explanation given by that bhikkhu, I approached still another bhikkhu and said to him: ‘To what extent, friend, is a bhikkhu’s vision well purified?’ When this was said, venerable sir, that bhikkhu replied to me: ‘Friend, when a bhikkhu knows, as it truly is, ‘whatever is subject to arising, all that is subject to ending,’ to that extent, a bhikkhu’s vision is well purified.’ Dissatisfied with the explanation given by that bhikkhu, venerable sir, I have now approached the Blessed One. Venerable sir, to what extent is a bhikkhu’s vision well purified?”

“Seyyathāpi, bhikkhu, purisassa kiṁsuko adiṭṭhapubbo assa. So yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti?

“Suppose, bhikkhu, a man had never seen a |kiṁsuka tree::commonly identified as the flame of the forest, Butea monosperma, changes its appearance depending on the season; used here to illustrate how perceptions can be conditioned by circumstances [kiṁsuka]| before. He might approach another person who knows about the kiṁsuka tree and ask: ‘What is the kiṁsuka tree like, sir?’

So evaṁ vadeyya: ‘kāḷako kho, ambho purisa, kiṁsuko—seyyathāpi jhāmakhāṇū’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko yathāpi tassa purisassa dassanaṁ.

That person might reply: ‘Good man, the kiṁsuka tree is black, like a burnt stump.’ At that time, bhikkhu, the kiṁsuka tree might have been exactly as that person had seen it.

Atha kho so, bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? So evaṁ vadeyya: ‘lohitako kho, ambho purisa, kiṁsuko—seyyathāpi maṁsapesī’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko yathāpi tassa purisassa dassanaṁ.

Bhikkhu, suppose that man, dissatisfied with the explanation given by the first person, approached another person who knows about kiṁsuka tree and asked: ‘What is the kiṁsuka tree like, sir?’ That person might reply: ‘Good man, the kiṁsuka tree is red, like a lump of meat.’ At that time, bhikkhu, the kiṁsuka tree might have been exactly as that person had seen it.

Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? So evaṁ vadeyya: ‘ocīrakajāto kho, ambho purisa, kiṁsuko ādinnasipāṭiko—seyyathāpi sirīso’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko, yathāpi tassa purisassa dassanaṁ.

Then, bhikkhu, suppose that man, still dissatisfied with the explanation given by the second person, approached another person who knows about the kiṁsuka tree and asked: ‘What is the kiṁsuka tree like, sir?’ That person might reply: ‘Good man, the kiṁsuka tree has hanging bark strips and has burst seed pods, like a |sirīsa tree::commonly known as East Indian walnut tree, Albizia lebbeck, noted for its distinct appearance, particularly its hanging bark open, flattened seed pods|.’ At that time, bhikkhu, the kiṁsuka tree might have been exactly as that person had seen it.

Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṁsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṁ purisaṁ evaṁ vadeyya: ‘kīdiso, bho purisa, kiṁsuko’ti? So evaṁ vadeyya: ‘bahalapattapalāso sandacchāyo kho, ambho purisa, kiṁsuko—seyyathāpi nigrodho’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṁsuko, yathāpi tassa purisassa dassanaṁ.

Then, bhikkhu, suppose that man, still dissatisfied with the explanation given by the third person, approached another person who knows about the kiṁsuka tree and asked: ‘What is the kiṁsuka tree like, sir?’ That person might reply: ‘Good man, the kiṁsuka tree is dense with leaves and foliage, providing abundant shade, like a banyan tree.’ At that time, bhikkhu, the kiṁsuka tree might have been exactly as that person had seen it.

Evameva kho, bhikkhu, yathā yathā adhimuttānaṁ tesaṁ sappurisānaṁ dassanaṁ suvisuddhaṁ hoti tathā tathā kho tehi sappurisehi byākataṁ.

In the same way, bhikkhu, those noble persons each answered according to what they were |focused on::dedicated to, intent on, resolved on [adhimutta]| when their vision was well purified.

Seyyathāpi, bhikkhu, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ chadvāraṁ. Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṁ nivāretā, ñātānaṁ pavesetā.

Suppose, bhikkhu, a king had a |border::frontier, outlying [paccantima]| city with solid fortifications, a strong encircling wall and gateways with gates at six points. In that city, there is a wise, |experienced::competent [byatta]|, and |discerning::who has good judgement [medhāvī]| gatekeeper who prevents the entry of strangers and admits those who he knows.

Puratthimāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: ‘kahaṁ, bho purisa, imassa nagarassa nagarassāmī’ti?

From the eastern direction, a swift pair of messengers might approach that gatekeeper and say: ‘Good man, where is the lord of this city?’

So evaṁ vadeyya: ‘eso, bhante, majjhe siṅghāṭake nisinno’ti.

He would reply: ‘Venerable sirs, he is sitting in the central square.’

Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya.

Then that swift pair of messengers would accurately deliver a |message of reality::unaltered truth, as it actually is [yathābhūta]| to the lord of the city and leave by the route by which they had arrived.

Pacchimāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: ‘kahaṁ, bho purisa, imassa nagarassāmī’ti? So evaṁ vadeyya: ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya.

From the western direction, a swift pair of messengers might approach that gatekeeper and say: ‘Good man, where is the lord of this city?’ He would reply: ‘Venerable sirs, he is sitting in the central square.’ Then that swift pair of messengers would accurately deliver a message of reality to the lord of the city and leave by the route by which they had arrived.

Uttarāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: ‘kahaṁ, bho purisa, imassa nagarassāmī’ti? So evaṁ vadeyya: ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya.

From the northern direction, a swift pair of messengers might approach that gatekeeper and say: ‘Good man, where is the lord of this city?’ He would reply: ‘Venerable sirs, he is sitting in the central square.’ Then that swift pair of messengers would accurately deliver a message of reality to the lord of the city and leave by the route by which they had arrived.

Dakkhiṇāya disāya āgantvā sīghaṁ dūtayugaṁ taṁ dovārikaṁ evaṁ vadeyya: ‘kahaṁ, bho purisa, imassa nagarassāmī’ti? So evaṁ vadeyya: ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya.

From the southern direction, a swift pair of messengers might approach that gatekeeper and say: ‘Good man, where is the lord of this city?’ He would reply: ‘Venerable sirs, he is sitting in the central square.’ Then that swift pair of messengers would accurately deliver a message of reality to the lord of the city and leave by the route by which they had arrived.

Upamā kho myāyaṁ, bhikkhu, katā atthassa viññāpanāya. Ayañcettha attho:

Bhikkhu, this simile has been given by me to convey a meaning. And this is the meaning here:

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

‘City,’ bhikkhu, is a designation for this body composed of the four great elements, originating from mother and father, sustained by rice and porridge, subject to |instability::impermanence [anicca]|, rubbing, pressing, injury, and falling apart.

‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.

‘Six gates,’ bhikkhu, is a designation for the |six internal sense bases::the six internal sense faculties—eye, ear, nose, tongue, body, and mind—that enable sensory experience [saḷāyatana]|.

‘Dovāriko’ti kho, bhikkhu, satiyā etaṁ adhivacanaṁ.

‘Gatekeeper,’ bhikkhu, is a designation for |mindfulness::recollection, awareness, presence, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [sati]|.

‘Sīghaṁ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṁ adhivacanaṁ.

‘Swift pair of messengers,’ bhikkhu, is a designation for |tranquility::serenity, stilling, calming, peace, mental unification [samatha]| and |insight::seeing clearly, penetrating internal vision [vipassanā]|.

‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṁ adhivacanaṁ.

‘Lord of the city,’ bhikkhu, is a designation for |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]|.

‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṁ mahābhūtānaṁ adhivacanaṁ— pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.

‘Central square,’ bhikkhu, is a designation for four great elements—|earth element::whatever internal or external that is solid, hard, resistant, appears stable and supporting, which can be considered as belonging to oneself, and can be clung to [pathavīdhātu]|, the |water element::whatever internal or external, that is liquid, cohesive, flowing, binding, moist, which can be considered as belonging to oneself, and can be clung to [āpodhātu]|, the |fire element::whatever internal or external that is hot, fiery, transformative, warming, cooling, which can be considered as belonging to oneself and can be clung to [tejodhātu]|, and the |wind element::whatever internal or external that is airy, gaseous, moving, vibrating, wind-like, which can be considered as belonging to oneself and can be clung to [vāyodhātu]|.

‘Yathābhūtaṁ vacanan’ti kho, bhikkhu, nibbānassetaṁ adhivacanaṁ.

‘Message of reality,’ bhikkhu, is a designation for |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|.

‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— sammādiṭṭhiyā, sammāsaṅkappassa, sammāvācāya, sammākammantassa, sammāājīvassa, sammāvāyāmassa, sammāsatiyā, sammāsamādhissā”ti.

‘Route by which way they had arrived,’ bhikkhu, is a designation for the Noble Eightfold Path, i.e.—right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.”