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MN 23 Vammika: 🐜The Ant-Hill

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• 23.1 (deity asks monk Kassapa a strange riddle)
• +23.2 (Kassapa went to the Buddha to get answers to riddles on ant hill)
  • 23.2.1 (🐜‘ant-hill’ is)
  • 23.2.2 (fuming at night and flaming by day is)
  • 23.2.4 (brahmin, sage is)
  • 23.2.6 (⚔️ sword, digging, is)
  • 23.2.8 (bar is)
  • 23.2.9 (🐸bullfrog is)
  • 23.2.10 (forked path is)
  • 23.2.11 (box is)
  • 23.2.12 (🐢 tortoise is)
  • 23.2.13 (🪓axe and block is)
  • 23.2.14 (piece of flesh is)
  • 23.2.15 (🐉dragon is)

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.	如是我闻。
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.	一时，佛陀住在舍卫城附近的祇园，给孤独园。
Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.	Now at that time Venerable Kassapa the Prince was staying in the Dark Forest.	那时，迦叶王子尊者住在黑林中。
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ kumārakassapaṃ etadavoca:	Then, late at night, a glorious deity, lighting up the entire Dark Forest, went up to Kassapa, stood to one side, and said:	夜深时，一位光芒万丈的天神照亮了整个黑林，走到迦叶身旁，站在一侧，说道：

“Bhikkhu bhikkhu, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati.	“Monk, monk! This ant-hill fumes by night and flames by day.	“比丘，比丘！这个蚁丘夜间冒烟，白天冒火。
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	‘Take up the sword and dig, O sage!’	‘智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa laṅgiṃ	Taking up the sword and digging, the sage saw a bar:	智者拿起剑去挖，看到了一个横梁：
‘laṅgī, bhadante’ti.	‘A bar, sir!’	‘尊者，一个横梁！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa laṅgiṃ;	‘Throw out the bar!	‘扔掉横梁！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa uddhumāyikaṃ.	Taking up the sword and digging, the sage saw a bullfrog:	智者拿起剑去挖，看到了一只牛蛙：
‘Uddhumāyikā, bhadante’ti.	‘A bullfrog, sir!’	‘尊者，一只牛蛙！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa uddhumāyikaṃ;	‘Throw out the bullfrog!	‘扔掉牛蛙！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa dvidhāpathaṃ.	Taking up the sword and digging, the sage saw a forked path:	智者拿起剑去挖，看到了一个岔路：
‘Dvidhāpatho, bhadante’ti.	‘A forked path, sir!’	‘尊者，一个岔路！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa dvidhāpathaṃ;	‘Throw out the forked path!	‘扔掉岔路！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa caṅgavāraṃ.	Taking up the sword and digging, the sage saw a box:	智者拿起剑去挖，看到了一个盒子：
‘Caṅgavāro, bhadante’ti.	‘A box, sir!’	‘尊者，一个盒子！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa caṅgavāraṃ;	‘Throw out the box!	‘扔掉盒子！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa kummaṃ.	Taking up the sword and digging, the sage saw a tortoise:	智者拿起剑去挖，看到了一个乌龟：
‘Kummo, bhadante’ti.	‘A tortoise, sir!’	‘尊者，一只乌龟！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa kummaṃ;	‘Throw out the tortoise!	‘扔掉乌龟！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa asisūnaṃ.	Taking up the sword and digging, the sage saw an axe and block:	智者拿起剑去挖，看到了一把斧头和砧木：
‘Asisūnā, bhadante’ti.	‘An axe and block, sir!’	‘尊者，一把斧头和砧木！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa asisūnaṃ;	‘Throw out the axe and block!	‘扔掉斧头和砧木！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa maṃsapesiṃ.	Taking up the sword and digging, the sage saw a piece of flesh:	智者拿起剑去挖，看到了一块肉：
‘Maṃsapesi, bhadante’ti.	‘A piece of flesh, sir!’	‘尊者，一块肉！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘ukkhipa maṃsapesiṃ;	‘Throw out the piece of flesh!	‘扔掉那块肉！
abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.	Take up the sword and dig, O sage!’	智者啊，拿起剑去挖吧！’
Abhikkhaṇanto sumedho satthaṃ ādāya addasa nāgaṃ.	Taking up the sword and digging, the sage saw a dragon:	智者拿起剑去挖，看到了一条龙：
‘Nāgo, bhadante’ti.	‘A dragon, sir!’	‘尊者，一条龙！’
Brāhmaṇo evamāha:	The brahmin said:	婆罗门说：
‘tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassā’ti.	‘Leave the dragon! Do not disturb the dragon! Worship the dragon!’	‘留下这条龙！不要打扰这条龙！崇拜这条龙！’

Ime kho tvaṃ, bhikkhu, pañhe bhagavantaṃ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsi.	monk, go to the Buddha and ask him about this riddle. You should remember it in line with his answer.	比丘，去佛陀那里问他这个谜语。你应该根据他的回答记住它。
Nāhaṃ taṃ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā”ti—	I don’t see anyone in this world—with its gods, Māras, and Brahmās, 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.”	在这个世间——包括天神、魔罗和梵天，包括沙门和婆罗门，以及天人和人类——我没有看到任何人能对这个谜语给出令人满意的答案，除了如来或他的弟子，或者从他们那里听过的人。”
idamavoca sā devatā.	That is what that deity said	那位天神说了这些话
Idaṃ vatvā tatthevantaradhāyi.	before vanishing right there.	便在那地方消失了。

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23.2 – (Kassapa went to the Buddha to get answers to riddles on ant hill)

• 23.2.1 (🐜‘ant-hill’ is)
• 23.2.2 (fuming at night and flaming by day is)
• 23.2.4 (brahmin, sage is)
• 23.2.6 (⚔️ sword, digging, is)
• 23.2.8 (bar is)
• 23.2.9 (🐸bullfrog is)
• 23.2.10 (forked path is)
• 23.2.11 (box is)
• 23.2.12 (🐢 tortoise is)
• 23.2.13 (🪓axe and block is)
• 23.2.14 (piece of flesh is)
• 23.2.15 (🐉dragon is)

Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kumārakassapo bhagavantaṃ etadavoca:	Then, when the night had passed, Kassapa went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he asked:	于是，天亮后，迦叶去见佛陀，顶礼后坐在一旁，将所发生的事情告诉了佛陀。然后他问道：
“imaṃ, bhante, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhante, sā devatā maṃ etadavoca:
‘bhikkhu bhikkhu, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati.
Brāhmaṇo evamāha:
“abhikkhaṇa, sumedha, satthaṃ ādāyā”ti.
Abhikkhaṇanto sumedho satthaṃ ādāya … pe …
ito vā pana sutvā’ti.
Idamavoca, bhante, sā devatā.
Idaṃ vatvā tatthevantaradhāyi.
Ko nu kho, bhante, vammiko, kā rattiṃ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṃ satthaṃ, kiṃ abhikkhaṇaṃ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṃ caṅgavāraṃ, ko kummo, kā asisūnā, kā maṃsapesi, ko nāgo”ti?	“Sir, what is the ant-hill? What is the fuming by night and flaming by day? Who is the brahmin, and who the sage? What are the sword, the digging, the bar, the bullfrog, the forked path, the box, the tortoise, the axe and block, and the piece of flesh? And what is the dragon?”	“尊者，蚁丘是什么？夜间冒烟、白天冒火是什么？婆罗门是谁，智者是谁？剑是什么，挖掘是什么，横梁、牛蛙、岔路、盒子、乌龟、斧头和砧木，以及那块肉是什么？龙又是什么？”

“‘Vammiko’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. (1)

“monk, ‘ant-hill’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.

“比丘，‘蚁丘’是这个由四大元素构成的身体的代称，它由父母所生，由米粥养育，易于无常，易于磨损侵蚀，易于破碎和毁灭。

Yaṃ kho, bhikkhu, divā kammante ārabbha rattiṃ anuvitakketi anuvicāreti—	Thinking and considering all night about what you did during the day—	整夜思索你白天所做的事情——
ayaṃ rattiṃ dhūmāyanā.	this is the fuming at night.	这就是夜间冒烟。
Yaṃ kho, bhikkhu, rattiṃ 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—	白天你经过整夜思考后，以身、语、意所从事的工作——
ayaṃ divā pajjalanā. (2–3.)	this is the flaming by day.	这就是白天冒火。

‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.	‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha.	“婆罗门”是如来、阿罗汉、正等正觉的佛陀的代名词。
‘Sumedho’ti kho, bhikkhu, sekkhassetaṃ bhikkhuno adhivacanaṃ. (4–5.)	‘Sage’ is a term for the trainee monk.	“贤者”是受训比丘的代名词。

‘Satthan’ti kho, bhikkhu, ariyāyetaṃ paññāya adhivacanaṃ.	‘Sword’ is a term for noble wisdom.	“剑”是圣智慧的代名词。
‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṃ adhivacanaṃ. (6–7.)	‘Digging’ is a term for being energetic.	“挖掘”是精进的代名词。

‘Laṅgī’ti kho, bhikkhu, avijjāyetaṃ adhivacanaṃ.	‘Bar’ is a term for ignorance.	“横木”是无明的代名词。
Ukkhipa laṅgiṃ, pajaha avijjaṃ;	‘Throw out the bar’ means ‘give up ignorance,	“扔掉横木”的意思是“舍弃无明，
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (8)	take up the sword, sage, and dig.’	拿起剑，贤者，去挖掘。”

‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacanaṃ.	‘Bullfrog’ is a term for anger and distress.	“牛蛙”是愤怒和苦恼的代称。
Ukkhipa uddhumāyikaṃ, pajaha kodhūpāyāsaṃ;	‘Throw out the bullfrog’ means ‘give up anger and distress’ …	“扔掉牛蛙”的意思是“舍弃愤怒和苦恼”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (9)

‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṃ adhivacanaṃ.	‘A forked path’ is a term for doubt.	“分岔路”是怀疑的代名词。
Ukkhipa dvidhāpathaṃ, pajaha vicikicchaṃ;	‘Throw out the forked path’ means ‘give up doubt’ …	“扔掉分岔路”的意思是“舍弃怀疑”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (10)

‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṃ nīvaraṇānaṃ adhivacanaṃ, seyyathidaṃ—	‘Box’ is a term for the five hindrances, that is:	“盒子”是指五盖，即：
kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa.	the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.	贪欲盖、嗔恚盖、昏沉睡眠盖、掉举恶作盖、疑盖。
Ukkhipa caṅgavāraṃ, pajaha pañca nīvaraṇe;	‘Throw out the box’ means ‘give up the five hindrances’ …	“扔掉盒子”的意思是“舍弃五盖”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (11)

‘Kummo’ti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ—	‘Tortoise’ is a term for the five grasping aggregates, that is:	“乌龟”是指五取蕴，即：
rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.	form, feeling, perception, co-doings, and consciousness.	色、受、想、行、识。
Ukkhipa kummaṃ, pajaha pañcupādānakkhandhe;	‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ …	“扔掉乌龟”的意思是“舍弃五取蕴”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (12)

‘Asisūnā’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ—	‘Axe and block’ is a term for the five kinds of sensual stimulation.	“斧头和砧板”是五种感官刺激的代名词。
cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.	眼睛所见的令人喜爱、渴望、愉悦、快乐、感官和 возбуждающие 的景象。
sotaviññeyyānaṃ saddānaṃ … pe …	Sounds known by the ear …	耳朵所闻的声音……
ghānaviññeyyānaṃ gandhānaṃ … pe …	Smells known by the nose …	鼻子所闻的气味……
jivhāviññeyyānaṃ rasānaṃ … pe …	Tastes known by the tongue …	舌头所尝的味道……
kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.	身体所触的令人喜爱、渴望、愉悦、快乐、感官和 возбуждающие 的触觉。
Ukkhipa asisūnaṃ, pajaha pañca kāmaguṇe;	‘Throw out the axe and block’ means ‘give up the five kinds of sensual stimulation’ …	“扔掉斧头和砧板”的意思是“舍弃五种感官刺激”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (13)

‘Maṃsapesī’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ.	‘Piece of flesh’ is a term for desire with relishing.	“一块肉”是带有享受的欲望的代名词。
Ukkhipa maṃsapesiṃ, pajaha nandīrāgaṃ;	‘Throw out the piece of flesh’ means ‘give up desire with relishing’ …	“扔掉那块肉”的意思是“舍弃带有享受的欲望”……
abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho. (14)

‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṃ bhikkhuno adhivacanaṃ.	‘Dragon’ is a term for a monk who has ended the defilements.	“龙”是指一位已断尽烦恼的比丘。
Tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti. (15)	This is the meaning of: ‘Leave the dragon! Do not disturb the dragon! Worship the dragon.’”	这就是“留下这条龙！不要打扰这条龙！崇拜这条龙！”的含义。

Idamavoca bhagavā.	That is what the Buddha said.	佛陀如是说。
Attamano āyasmā kumārakassapo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Kassapa the Prince was happy with what the Buddha said.	心满意足的迦叶王子尊者对佛陀所说的话感到高兴。

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23.100 – commentary

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• B. Bodhi trans. footnotes
• excerpt from Piya Tan's article

SUTTA 23
275 Ven. Kum̄ra Kassapa was an adopted son of King Pasenadi of Kosala, born of a woman who, not knowing she was pregnant, had gone forth as a bhikkhunı̄ after having conceived him. At the time this sutta was delivered he was still a sekha; he attained arahantship using this sutta as his subject of meditation.
276 According to MA, this deity was a non-returner living in the Pure Abodes. He and Kumāra Kassapa had been members of a group of five fellow monks who, in the Dispensation of the previous Buddha Kassapa, had practised meditation together on a mountain-top. It was this same deity who spurred Bāhiya Dāruciriya, another former member of the group, to visit the Buddha (see Ud 1:10/7).
277 The meaning of the deity’s imagery will be explained later on in the sutta itself.
278 Kummāsa: The Vinaya and commentaries explain it as something made of yava, barley. Ñm had translated the word as bread, but from MN 82.18 it is clear that kummāsa is viscous and spoils overnight. PED defines it as junket; Horner translates it as “sour milk.”
279 MA: Just as a bar across the entrance to a city prevents people from entering it, so ignorance prevents people from attaining Nibbāna.
280 Dvedhāpatha might also have been rendered “a forked path,” an obvious symbol for doubt.
281 MA states that the four feet and head of a tortoise are similar to the five aggregates.
282 MA: Beings desiring sensual enjoyments are chopped up by the butcher’s knife of sensual desires upon the block of sense objects.
283 The symbolism is explicated at MN 54.16.
284 This is an arahant. For the symbolism, see n.75.

75 Mahānāga. The nāgas are a class of dragonlike beings in Indian mythology believed to inhabit the nether regions of the earth and to be the guardians of hidden treasures. The word comes to represent any gigantic or powerful creature, such as a tusker elephant or a cobra and, by extension, an arahant bhikkhu. See Dhp, ch. 23, Nāgavagga.

https://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/28.13-Vammika-S-m23-piya.pdf
2.2 PAST LIVES.
In the time of Padumuttara Buddha Kassapa was a learned brahmin, and having heard a monk ranked foremost in eloquence, he wished for a similar distinction and did many acts of piety towards that end.
During the time of Kassapa Buddha (the Buddha just before ours), when his teaching was declining,
Kumāra Kassapa, together with six other monks, vowed to live a life of rigorous asceticism on a mountain-top to attain liberation.
On reaching the summit with the help of a ladder, they threw it off, and began to meditate.
The eldest attained arhathood in three days, and the second attained non-return, but the remaining five died of starvation on the seventh day without any attainment.
These five companions were Pukkusāti, Bāhiya Dārucīriya, Dabba Malla,putta, the wanderer Sabhiya and Kumāra Kassapa.
2 It was the non-returner brahma who appeared before Kumāra Kassapa and gave him the riddle.
3 This same brahma also suggested to the wanderer Bāhiya to meet the Buddha.

This Potaliya Sutta parable refers to the lust-driven reactions of an ignorant worldling.
At this level, however, as the brahmin directs us to dig deeper into the ant-hill, we have reached the depths of our un-conscious latent tendencies, especially that of lust, and we are told abandon this, too.
(10) The cobra (nāga).
The final object dug out from the ant-hill is the nāga, which is here best con- textually translasted as “cobra,” even “king cobra.”
At the close of the Anaṅgaṇa Sutta (M 5), Sāriputta and Moggallāna are called “the great nagas” (mahā,nāga).
28 The word nāgais commonly used in early Buddhist texts to refer serpents, especially those of great strength and powers,29and it often refers to the cobra, the most venomous and revered of Indian snakes.
30 Figuratively, nāga means “hero, saint,” sym-bolizing great spiritual strength and endurance.
A popular etymology of the naga’s excellence is that “he does no evil” (āgun na karoti),31 that is, he is faultless.
32 In this sense, nāga is often used as an epithet of the Buddha and the arhat.
33 In the riddle, the brahmin says of the cobra (nāga), ‘Let the naga be! Spite not the naga! Pay hom- age to the naga!’34 The Pali verb for “spite” (ghaṭṭesi;
3rd sg ghaṭteti) is interesting and has two main senses, the literal and the figurative.
Literally, ghaṭṭeti means “he strikes, beats, knocks against, touch”;
35 and figuratively, “he offends, mocks, objects to.”
36 The meaning is that although all the nine previous objects are to be thrown away or abandoned, only this last one should be left untouched, that is, the arhat.
For, he is the liberated being who is no more under the power of any of those objects, and as such deserves our respect and emulation.