Pāḷi English Dictionary
Sutta SearchAṅguttara Nikāya
VIII. Navaka Nipāta
III. Sattāvāsa Vagga
The Book of Nines
Sutta 35
Gāvī-Upamā Suttaṃ
The Simile of the Cow
Translated from the Pāḷi
by
Michael M. Olds
Once upon a time, the Lucky Man,
Sāvatthi-town revisiting,
Anāthapiṇḍika's Pleasure Grove.
There then the Lucky Man
said this to the beggars:
"Beggars!"
And
"Bhadante"
the beggars responding,
the Lucky Man said this:
In the same way as a cow, beggars,
born in the mountains,[1]
ignorant,
inexperienced,
unfamilar with pastures
unskilled at
moving around in
uneven mountain terrain, and
this thought occurs to her:
'How about if I go
in a direction
not gone in before, and
eat what I have not eaten before;
drink drinks and
eat grasses
I have not eaten before?'
Her forefeet
not planted firmly
she raises her hind foot ...
well you can imagine ...
she does not go in a diretion
not gone in before, and
she does not eat
what she has not eaten before
drink drinks and
eat grasses
she has not eaten before, and
she is unable
to return to that place
where she thought:
'How about if I go
in a direction
not gone in before, and
eat what I have not eaten before;
drink drinks and
eat grasses
I have not eaten before?'
And why not?
Because this cow, beggars,
born in the mountains,
is ignorant,
inexperienced,
unfamilar with pastures
unskilled at
moving around in
uneven mountain terrain.
In the same way, then, beggars,
imagine a beggar here,
ignorant,
inexperienced,
unfamilar with:
'Separating himself from sense pleasures,
separating himself from unskillful things,
still thinking and pondering
with the pleasurable enthusiasm
born of detachment
enters into and
makes a habitat of
the First Knowing'
He does not
practice,
nor develop,
nor make much of,
nor take a stand on,
firmly take a stand on
that sign,[2] and
this thought occurs to him:
'How about if I
with thinking and pondering
having calmed down,
attaining tranquillity,
becoming whole-heartedly single-minded,
without thinking and pondering,
with the pleasurable enthusiasm
born of serenity,
enter into and
make a habitat of
the Second Knowing?
He is not able
to calm down
thinking and pondering
to attain tranquillity,
to become whole-heartedly single-minded,
without thinking and pondering, and
with the pleasurable enthusiasm
born of serenity,
enter into and
make a habitat of
the Second Knowing.
And why not?
Because he is unfamilar with:
'Separating himself from sense pleasures,
separating himself from unskillful things,
still thinking and pondering
with the pleasurable enthusiasm
born of detachment
enters into and
makes a habitat of
the First Knowing.'
So he thinks:
'How about if I
separating myself from sense pleasures,
separating myself from unskillful things,
while still thinking and pondering
the pleasurable enthusiasm
born of detachment
enter into and
make a habitat of
the First Knowing?
But he is unable to
separate himself from sense pleasures,
separate himself from unskillful things,
while still thinking and pondering
the pleasurable enthusiasm
born of detachment and
enter into and
make a habitat of
the First Knowing.
He is called, beggars,
a beggar who has
fallen down both ways,
who has
been negligent both ways,
in the same way
as that mountain-born cow,
ignorant,
inexperienced,
unfamilar with pastures
unskilled at
moving around in
uneven mountain terrain.
§
Now imagine, beggars, a cow,
bred in the mountains,
wise,
experienced,
familar with pastures
skilled at
moving around in
uneven mountain terrain, and
this thought occurs to her:
'How about if I go
in a direction
not gone in before, and
eat what I have not eaten before;
drink drinks and
eat grasses
I have not eaten before?'
Her forefeet
planted firmly
she raises her hind foot, and
she goes in a diretion
not gone in before, and
she does eat
what she has not eaten before
drink drinks and
eat grasses
she has not eaten before, and
she is able
to return to that place
where she thought:
'How about if I go
in a direction
not gone in before, and
eat what I have not eaten before;
drink drinks and
eat grasses
I have not eaten before?'
And why?
Because this cow, beggars,
bred in the mountains, is
wise,
experienced,
familar with pastures
skilled at
moving around in
uneven mountain terrain.
■
In the same way, then, beggars,
imagine a beggar here,
wise,
experienced,
familar with:
'Separating himself from sense pleasures,
separating himself from unskillful things,
still thinking and pondering
with the pleasurable enthusiasm
born of detachment
enters into and
makes a habitat of
the First Knowing'
He does
practice,
develop,
make much of,
take a stand on,
firmly take a stand on
that sign, and
this thought occurs to him:
'How about if I
with thinking and pondering
having calmed down,
attaining tranquillity,
becoming whole-heartedly single-minded,
without thinking and pondering,
with the pleasurable enthusiasm
born of serenity,
enter into and
make a habitat of
the Second Knowing?
He is able
to calm down
thinking and pondering
to attain tranquillity,
to become whole-heartedly single-minded,
without thinking and pondering, and
with the pleasurable enthusiasm
born of serenity,
enter into and
make a habitat of
the Second Knowing.
And why?
Because he is familar with:
'Separating himself from sense pleasures,
separating himself from unskillful things,
still thinking and pondering
with the pleasurable enthusiasm
born of detachment
enters into and
makes a habitat of
the First Knowing.'
■
In the same way, then, beggars,
imagine a beggar here,
wise,
experienced,
familar with:
'With thinking and pondering
having calmed down,
attaining tranquillity,
becoming whole-heartedly single-minded,
without thinking and pondering,
with the pleasurable enthusiasm
born of serenity
he enters into and
makes a habitat of
the Second Knowing;'
He does
practice,
develop,
make much of,
take a stand on,
firmly take a stand on
that sign, and
this thought occurs to him:
'How about if I
dispassionate and
detached from enthusiasm,
living conscious and
aware of bodily sense-reactions
such as those described by the aristocrats
when they say
"Detached,
with satisfied mind,
he lives pleasantly,"
he enters into and
makes a habitat of
the Third Knowing?
He is able
to become dispassionate and
detached from enthusiasm,
live conscious and
aware of bodily sense-reactions
such as those described by the aristocrats
when they say
"Detached,
with satisfied mind,
he lives pleasantly," and
he enters into and
makes a habitat of
the Third Knowing.
And why?
Because he is familar with:
'With thinking and pondering
having calmed down,
attaining tranquillity,
becoming whole-heartedly single-minded,
without thinking and pondering,
with the pleasurable enthusiasm
born of serenity
he enters into and
makes a habitat of
the Second Knowing;'
■
In the same way, then, beggars,
imagine a beggar here,
wise,
experienced,
familar with:
'Dispassionate and
detached from enthusiasm,
living conscious and
aware of bodily sense-reactions
such as those described by the aristocrats
when they say
'Detached,
with satisfied mind,
he lives pleasantly,'
he enters into and
makes a habitat of
the Third Knowing'
He does
practice,
develop,
make much of,
take a stand on,
firmly take a stand on
that sign, and
this thought occurs to him:
'How about if I
letting go of my former experiences of
pleasure and pain,
allowing my experience of
mental ease and discomfort
to subside on their own,
without pleasure or pain,
with utterly pure
detachment of mind,
enter into and
make a habitat of
the Fourth Knowing.
He is able
to let go of his former experiences of
pleasure and pain, and
allow his experience of
mental ease and discomfort
to subside on their own, and
without pleasure or pain,
with utterly pure
detachment of mind,
enter into and
make a habitat of
the Fourth Knowing.
And why?
Because he is familar with:
'Dispassionate and
detached from enthusiasm,
living conscious and
aware of bodily sense-reactions
such as those described by the aristocrats
when they say
'Detached,
with satisfied mind,
he lives pleasantly,'
he enters into and
makes a habitat of
the Third Knowing'
■
In the same way, then, beggars,
imagine a beggar here,
wise,
experienced,
familar with:
'Letting go of his former experiences of
pleasure and pain,
allowing his experience of
mental ease and discomfort
to subside on their own,
without pleasure or pain,
with utterly pure
detachment of mind,
he enters into and
makes a habitat of
the Fourth Knowing.'
He does
practice,
develop,
make much of,
take a stand on,
firmly take a stand on
that sign, and
this thought occurs to him:
'How about if I
elevating myself
above all perceptions of
form,
allowing perceptions of resistance
to subside, and
not scrutinizing
perceptions of diversity,
thinking:
'Un-ending is space'
enter into and
make a habitat of
The Space Dimension?
He is able
to elevate himself
above all perceptions of
form,
allowing perceptions of resistance
to subside, and
not scrutinizing
perceptions of diversity,
think:
'Un-ending is space' and
enter into and
make a habitat of
The Space Dimension.
And why?
Because he is familar with:
'Letting go of his former experiences of
pleasure and pain,
allowing his experience of
mental ease and discomfort
to subside on their own,
without pleasure or pain,
with utterly pure
detachment of mind,
he enters into and
makes a habitat of
the Fourth Knowing.'
■
In the same way, then, beggars,
imagine a beggar here,
wise,
experienced,
familar with:
'Elevating himself
above all perceptions of
form,
allowing perceptions of resistance
to subside, and
not scrutinizing
perceptions of diversity,
thinking:
'Un-ending is space'
he enters into and
makes a habitat of
The Space Dimension.'
He does
practice,
develop,
make much of,
take a stand on,
firmly take a stand on
that sign, and
this thought occurs to him:
'How about if I
elevating myself
completely above The Space Dimension,
thinking:
'Un-ending is consciousness'
enter into and
make a habitat of
The Consciousness Dimension?
He is able
to elevate himself
completely above The Space Dimension,
thinking:
'Un-ending is consciousness' and
enter into and
make a habitat of
The Consciousness Dimension.
And why?
Because he is familar with:
'Elevating himself
above all perceptions of
form,
allowing perceptions of resistance
to subside, and
not scrutinizing
perceptions of diversity,
thinking:
'Un-ending is space'
he enters into and
makes a habitat of
The Space Dimension.'
■
In the same way, then, beggars,
imagine a beggar here,
wise,
experienced,
familar with:
'Elevating himself
completely above The Space Dimension,
thinking:
'Un-ending is consciousness'
he enters into and
makes a habitat of
The Consciousness Dimension.'
He does
practice,
develop,
make much of,
take a stand on,
firmly take a stand on
that sign, and
this thought occurs to him:
'How about if I
elevating myself
completely above The Consciousness Dimension,
thinking:
'There is nothing to be had there'
enter into and
make a habitat of
The No-Thing-To-Be-Had-There Dimension?
He is able
to elevate himself
completely above The Consciousness Dimension, and
thinking:
'There is nothing to be had there'
enter into and
make a habitat of
The No-Thing-To-Be-Had-There Dimension.
And why?
Because he is familar with:
'Elevating himself
completely above The Space Dimension,
thinking:
'Un-ending is consciousness'
he enters into and
makes a habitat of
The Consciousness Dimension.'
■
In the same way, then, beggars,
imagine a beggar here,
wise,
experienced,
familar with:
'Elevating himself
completely above The Consciousness Dimension,
thinking:
'There is nothing to be had there'
he enters into and
makes a habitat of
The No-Thing-To-Be-Had-There Dimension'
He does
practice,
develop,
make much of,
take a stand on,
firmly take a stand on
that sign, and
this thought occurs to him:
'How about if I
elevating myself
completely above The No-Thing-To-Be-Had-There Dimension
he enter into and
make a habitat of
The Neither-Perception-Nor-Non-Perception Dimension?
He is able
to elevate himself
completely above The No-Thing-To-Be-Had-There Dimension, and
enter into and
make a habitat of
The Neither-Perception-Nor-Non-Perception Dimension.
And why?
Because he is familar with:
'Elevating himself
completely above The Consciousness Dimension,
thinking:
'There is nothing to be had there'
he enters into and
makes a habitat of
The No-Thing-To-Be-Had-There Dimension'
■
In the same way, then, beggars,
imagine a beggar here,
wise,
experienced,
familar with:
'Elevating himself
completely above The No-Thing-To-Be-Had-There Dimension
he enters into and
makes a habitat of
The Neither-Perception-Nor-Non-Perception Dimension'
He does
practice,
develop,
make much of,
take a stand on,
firmly take a stand on
that sign, and
this thought occurs to him:
'How about if I
elevating myself
completely above The No-Thing-To-Be-Had-There Dimension
he enter into and
make a habitat of
The Neither-Perception-Nor-Non-Perception Dimension?
He is able
to elevate himself
completely above The No-Thing-To-Be-Had-There Dimension, and
enter into and
make a habitat of
The Neither-Perception-Nor-Non-Perception Dimension.
And why?
Because he is familar with:
'Elevating himself
completely above The No-Thing-To-Be-Had-There Dimension
he enters into and
makes a habitat of
The Neither-Perception-Nor-Non-Perception Dimension'
■
In the same way, then, beggars,
imagine a beggar here,
wise,
experienced,
familar with:
'Elevating himself
completely above The No-Thing-To-Be-Had-There Dimension
he enters into and
makes a habitat of
The Neither-Perception-Nor-Non-Perception Dimension'
He does
practice,
develop,
make much of,
take a stand on,
firmly take a stand on
that sign, and
this thought occurs to him:
'How about if I
elevating myself
completely above
The Neither-Perception-Nor-Non-Perception Dimension
enter into and
make a habitat of
The Ending-of-Perception-and-Experience?
He is able
to elevate himself
completely above
The Neither-Perception-Nor-Non-Perception Dimension, and
enter into and
make a habitat of
The Ending-of-Perception-and-Experience.
And why?
Because he is familar with:
'Elevating himself
completely above The No-Thing-To-Be-Had-There Dimension
he enters into and
makes a habitat of
The Neither-Perception-Nor-Non-Perception Dimension'
§
Then, beggars, from the time
a beggar enters and emerges
from that attainment
his heart has become
soft and workable and
with this soft and workable heart
boundless serenity
has been well developed.
He
with this well developed
boundless serenity
bends down the heart
to the realization of
those things
which can be realized
by higher knowledge.
He attains in mind
the ability of an eye-witness
to this and that sphere of the mind.
If he wishes:
'Being one,
may I becomes many,
being many,
may I becomes one;
manifest here,
transported beyond notice,
transported through walls,
transported through fortifications
unsticking,
may I go whithersoever I will
as if in space;
may I go down into and
emerge from the earth
as if in water;
may I go on water
without sinking
as if on earth;
may I go cross-legged
through space
like a bird on the wing.
May I,
this very moon and sun,
beings of such great power,
greater than life,
touch and fondle,
even in this very body,
may I turn up
in the Brahmā World.'
He attains in mind
the ability of an eye-witness
to this sphere of the mind.
If he wishes:
'May I turn my heart to
the characteristics of
the divine ear —
with purified godlike hearing,
beyond that of ordinary men,
may I hear both sounds:
other-worldly and man-made,
far or near.'
He attains in mind
the ability of an eye-witness
to this sphere of the mind.
If he wishes:
'May I turn my heart to
the encompassing of the heart:
Of a lustful heart may I know:
"This is a lustful heart."
Of a lust-free heart may I know:
"This is a lust-free heart."
Of a hate filled heart may I know:
"This is a hate filled heart."
Of a hate-free heart may I know:
"This is a hate-free heart."
Of a clogged up heart may I know:
"This is a clogged up heart."
Of an unclogged heart may I know:
"This is an unclogged heart."
Of an deranged heart may I know:
"This is a deranged heart."
Of a balanced heart may I know:
"This is a balanced heart."
Of a constricted heart may I know:
"This is a constricted heart."
Of an unconstricted heart may I know:
"This is an unconstricted heart."
Of a state of heart that is less than superior may I know:
"This is a state of heart that is less than superior."
Of a state of heart that is nothing less than superior may I know:
"This state of heart is nothing less than superior."
Of useless heart may I know:
"This is a useless heart."
Of a beneficial heart may I know:
"This is a beneficial heart."
Of a heart that is not free may I know:
"This is a heart that is not free."
Of a heart that is freed may I know:
"This is a heart that is freed."'
He attains in mind
the ability of an eye-witness
to this sphere of the mind.
If he wishes:
'May I turn my heart to
previous-inhabitations-knowledge.
May I call to mind
not just one arrangement of
previous inhabitation.
For example:
Just one birth,
just two births,
just three births,
just four births,
just five births,
just ten births,
just twenty births,
just thirty births,
just forty births,
just fifty births,
one hundred births in all,
a thousand births in all,
a hundred-thousand births in all,
not just one evolution of a kappa,
not just one devolution of a kappa,
not just one evolution and
devolution of a kappa.
That there:
Of such a name
of such a clan
of such color
of such food
of such experience of
pleasure and pain,
of such coming to life's end.
Shifting away from that,
re-appearing elsewhere.
In that habitation:
Of such a name
of such a clan
of such color
of such food
of such experience of
pleasure and pain,
of such coming to life's end.
Shifting away from that
reborn here."
Thus with its makeup in detail,
may I recollect
not just one arrangement of
previous inhabitations.'
He attains in mind
the ability of an eye-witness
to this sphere of the mind.
If he wishes:
'May I turn my heart to
beings-shifting-round-n-round-knowledge.
May I see beings with purified godlike sight
surpassing that of mankind.
May I know of beings
their shifting away,
re-appearance,
being left behind,
advancing,
their beauty,
their ugliness,
their experiencing of pleasure,
experiencing of pain,
according to their intentional deeds:
"For sure these good beings were
committed to injurious bodily conduct,
committed to injurious verbal conduct,
committed to injurious mental conduct,
denigrated Aristocrats,
held low views,
were committed to behavior
in accordance with low views,
for upon the break up of the body
after death
they have arisen in states of woe,
pain,
punishment,
Niraya Hell.
For sure these good beings were
committed to beneficial bodily conduct,
committed to beneficial verbal conduct,
committed to beneficial mental conduct,
spoke well of Aristocrats,
were of high view,
were committed to behavior
in accordance with high view,
for upon the break up of
the body after death
they have arisen in
worlds of heavenly pleasures."'
He attains in mind
the ability of an eye-witness
to this sphere of the mind.
If he wishes:
'May I turn my heart to
corrupting-influences-destruction-knowledge and
in this seen thing
may I see for myself
as an eye-witness
this higher knowledge and
enter into and
make of it a habitat.'[3]
He attains in mind
the ability of an eye-witness
to this sphere of the mind.
[1] I have a hard time imagining a cow born in the mountains (let alone Hare's 'bred in the mountains') that was not familar with the pastures there nor able to navigate the uneven terrain, but ... the point here is that the bhikkhu being described is, while living in the midst of the skilled, behaving stupidly.
[2] A sign (nimitta) of what? Samādhi, serinity. The skilled, at a later point, looking back on the presence of the things described there recognizes them as the signs of his having entered and made a habitat of the thing described (First Knowing, etc...) and by that knows that he had reached a certain degree of serenity.
[3] This usually ends this way:
He, thinking:
'This is pain,'
knows the essence thereof.
He, thinking:
'This is the origin of pain,'
knows the essence thereof.
He, thinking:
'This is the eradication of pain,'
knows the essence thereof.
He, thinking:
'This is the way to go to eradicate pain,'
knows the essence thereof.
He, thinking:
'These are the corrupting influences,'
knows the essence thereof.
He, thinking:
'This is the origin of the corrupting influences,'
knows the essence thereof.
He, thinking:
'This is the eradication of the corrupting influences,'
knows the essence thereof.
He, thinking:
'This is the way to go to eradicate the corrupting influences,'
knows the essence thereof.
Knowing this thus just so
his heart is released from the corrupting influence of sense pleasure.
Just so is the heart released from the corrupting influence of living.
Just so is the heart released from the corrupting influence of blindness.
In freedom is knowledge of being free.
And he knows:
'Behind: birth,
lived the Brahmā carriage,
duty's doings done,
no further it'n-n-at'n for me!'
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