The Discourse on the Snake Simile
Alagaddupama Sutta (MN 22)
translated from the Pali, with an Introduction and Notes by
Nyanaponika Thera
© 2006
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Introduction
The discourse of the Buddha on the Snake Simile (Alagadduupama Sutta) that is presented here, together with explanatory notes taken mostly from the commentarial literature, is the 22nd text in the "Collection of Discourses of Medium Length" (Majjhima Nikaaya).
It is a text rich of contents and graced by many similes. At the very beginning there is a sequence of ten pithy similes on the perils of sense desires; then follows the simile on correctly or wrongly getting hold of a snake (from which our text derives its name); further, and still better known, the parable of the raft; and finally the simile of the vegetation of the Jeta Grove. The evocative power of these similes will strengthen the impact of the sutta”s message, in him who ponders on them deeply and repeatedly.
The main concern of this discourse is to warn against misconceptions, misrepresentations and dilution of the Teaching.
While the Buddha repeatedly stressed that his Teaching should be accepted only after due investigation, and uninfluenced by tradition or external authority; while he also advised his monks to make light of praise and blame of the Teaching uttered by outsiders (see here §38f.); the Master was quite firm, and even stern, when misrepresentations of the Teaching occurred on the part of his monks — that is, by those who had accepted the Teaching and had chosen a life devoted to its realization. Our discourse is not the only one where the Buddha had voiced a stern rebuke of monks who misinterpreted essential parts of the Teaching (see, e.g., MN 38). What moved the Buddha to do so was his deep concern that the efficacy of his unique Path of Deliverance should not be impaired, his Teaching not be undermined from within, and the purity of conduct and wisdom not be tarnished. If that were to be, the raft of the Teaching of which the discourse speaks, would be rendered incapable of carrying those across who have placed their confidence in it. The raft would forever be chained to the Hither Shore by those very fetters from which it is intended to bring release.
Our discourse deals with two chief obstacles which will impede the raft”s progress: the affirmation of sense-gratification and the affirmation of ego-belief. If, by misrepresenting the Teaching, these are admitted entrance in it, in whatever guise and whatever degree of dilution, they will necessarily nullify the effort for final liberation.
It should be noted that it is the affirmation, the approval, of those two tendencies that constitutes misrepresentation of the Teaching. These two tendencies themselves — i.e., sensuality and ego-belief — are deeply ingrained in human nature as we find it. They are, in fact, the two tap-roots from which existence and, with it, suffering spring: craving (ta.nhaa) and ignorance (avijjaa). To weaken them first and finally eradicate them is the difficult task before us which, however, we can face courageously if guided by the methods of the Dhamma which are realistic as well as radical. But if what ought to be overcome is actually affirmed and approved; if hidden or open reservations with regard to either of these two tendencies are maintained, there is obviously no chance for achieving mind”s final deliverance from that bondage to craving and ignorance.
The attitude towards dispassion (viraaga; Skt: viraagya) and towards the doctrine of egolessness (anattaa) is, in fact, a crucial test how far the core of the Teaching has been preserved or impaired or entirely abandoned in those presentations of the Dhamma that appeared after the Master passed away; and some of…
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