AN 9 The Book of the Nines – Navakanipāta > AN 9.35 The Simile of the Cow

Numbered Discourses 9.35 – Aṅguttara Nikāya 9.35

4. The Great Chapter – 4. Mahāvagga

AN 9.35 The Simile of the Cow – Gāvīupamāsutta

1.1

“Bhikkhū, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.

“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.

1.2

She might think,

Tassā evamassa:

1.3

‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’

‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.

1.4

She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof.

Sā purimaṁ pādaṁ na suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya.

1.5

She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before.

Sā na ceva agatapubbaṁ disaṁ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya;

1.6

And she’d never return safely to the place she had started from.

yasmiṁ cassā padese ṭhitāya evamassa:

1.7

‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ na sotthinā paccāgaccheyya.

1.8

Why is that?

Taṁ kissa hetu?

1.9

Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains.

Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ.

1.10

In the same way, some foolish, incompetent, unskillful bhikkhu, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;

1.11

But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized.

so taṁ nimittaṁ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṁ adhiṭṭhāti.

2.1

They think,

Tassa evaṁ hoti:

2.2

‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.’

‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.

2.3

But they’re not able to enter and remain in the second absorption.

So na sakkoti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharituṁ.

2.4

They think,

Tassa evaṁ hoti:

2.5

‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’

‘yannūnāhaṁ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti.

2.6

But they’re not able to enter and remain in the first absorption.

So na sakkoti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharituṁ.

2.7

This is called a bhikkhu who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains.

Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’.

3.1

Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains.

Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ.

3.2

She might think,

Tassā evamassa:

3.3

‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’

‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti.

3.4

She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof.

Sā purimaṁ pādaṁ suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya.

3.5

She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before.

Sā agatapubbañceva disaṁ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya.

3.6

And she’d return safely to the place she had started from.

Yasmiṁ cassā padese ṭhitāya evamassa:

3.7

‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ sotthinā paccāgaccheyya.

3.8

Why is that?

Taṁ kissa hetu?

3.9

Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains.

Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ.

3.10

In the same way, some astute, competent, skillful bhikkhu, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Evamevaṁ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

3.11

They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

4.1

They think,

Tassa evaṁ hoti:

4.2

‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti.

4.3

Without charging at the second absorption, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption.

So dutiyaṁ jhānaṁ anabhihiṁsamāno vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati.

4.4

They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

5.1

They think,

Tassa evaṁ hoti:

5.2

‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’

‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti.

5.3

Without charging at the third absorption, with the fading away of rapture, they enter and remain in the third absorption.

So tatiyaṁ jhānaṁ anabhihiṁsamāno pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati.

5.4

They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

6.1

They think,

Tassa evaṁ hoti:

6.2

‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’

‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti.

6.3

Without charging at the fourth absorption, with the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption.

So catutthaṁ jhānaṁ anabhihiṁsamāno sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.

6.4

They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

7.1

They think,

Tassa evaṁ hoti:

7.2

‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’

‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti.

7.3

Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space.

So ākāsānañcāyatanaṁ anabhihiṁsamāno sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati.

7.4

They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

8.1

They think,

Tassa evaṁ hoti:

8.2

‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’

‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti.

8.3

Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness.

So viññāṇañcāyatanaṁ anabhihiṁsamāno sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.

8.4

They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

9.1

They think,

Tassa evaṁ hoti:

9.2

‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’

‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti.

9.3

Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness.

So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.

9.4

They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

10.1

They think,

Tassa evaṁ hoti:

10.2

‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’

‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti.

10.3

Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception.

So nevasaññānāsaññāyatanaṁ anabhihiṁsamāno sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.

10.4

They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized.

So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti.

11.1

They think,

Tassa evaṁ hoti:

11.2

‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’

‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.

11.3

Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.

So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.

12.1

When a bhikkhu enters and emerges from all these attainments, their mind becomes pliable and workable.

Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ.

12.2

With a pliable and workable mind, their samādhi becomes limitless and well developed.

Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito.

12.3

They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

13.1

They might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’

So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti,

13.2

They are capable of realizing it, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

14.1

They might wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’

So sace ākaṅkhati: ‘dibbāya sotadhātuyā …pe…

14.2

They are capable of realizing it, in each and every case.

sati sati āyatane.

15.1

They might wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.

So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ,

15.2

May I understand mind with greed as “mind with greed”,

sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ,

15.3

and mind without greed as “mind without greed”;

vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ,

15.4

mind with hate as “mind with hate”,

sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ,

15.5

and mind without hate as “mind without hate”;

vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ,

15.6

mind with delusion as “mind with delusion”,

samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ,

15.7

and mind without delusion as “mind without delusion”;

vītamohaṁ vā cittaṁ …

15.8

constricted mind …

saṅkhittaṁ vā cittaṁ …

15.9

scattered mind …

vikkhittaṁ vā cittaṁ …

15.10

expansive mind …

mahaggataṁ vā cittaṁ …

15.11

unexpansive mind …

amahaggataṁ vā cittaṁ …

15.12

mind that is not supreme …

sauttaraṁ vā cittaṁ …

15.13

mind that is supreme …

anuttaraṁ vā cittaṁ …

15.14

mind immersed in samādhi …

samāhitaṁ vā cittaṁ …

15.15

mind not immersed in samādhi …

asamāhitaṁ vā cittaṁ …

15.16

freed mind …

vimuttaṁ vā cittaṁ …

15.17

and unfreed mind as “unfreed mind”.’

avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti,

15.18

They are capable of realizing it, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

16.1

They might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’

So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti,

16.2

They’re capable of realizing it, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

17.1

They might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’

So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti

17.2

They’re capable of realizing it, in each and every case.

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane.

18.1

They might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’

So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti,

18.2

They’re capable of realizing it, in each and every case.”

tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti.

18.3

Catutthaṁ.