Not narrated in this discourse's source text; presumably the same recurring frame as the rest of this vagga
Speakers
Not named explicitly; a fearful question, answered by an extended allegory
Form
A four-line question, answered by three four-line verses building a single sustained image
Length
~1 minute to read
Difficulty
★★☆☆☆ — the chariot's parts map cleanly onto named qualities once the allegory is seen clearly
An explicit inclusivity
The closing line states directly that the vehicle described is available to ‘any woman or man’ alike
Why this discourse
The question describes a real hazard: a grove called ‘Deluding,’ resounding with alluring nymphs but haunted by a gang of goblins — how, the speaker asks, will I keep going through it? The answer doesn't address the grove directly. It describes a different path entirely and the vehicle for traveling it: a chariot called ‘unswerving,’ fitted with the wheels of the teaching, its bench-back conscience, its upholstery mindfulness, the teaching itself as driver, and right view running ahead as guide. Anyone, woman or man, who has such a vehicle has already drawn near to extinguishment.
Reading guide
A dangerous grove, answered indirectly
The question's imagery is concrete and unsettling: a specific named place, ‘Deluding’ (mohana), combining alluring beauty with genuine danger. Rather than offering advice for navigating that particular grove, the reply redirects entirely toward a different journey and a different vehicle altogether.
A chariot built entirely from qualities
Every part of the described chariot is an abstraction made concrete: the path itself is called ‘the direct way,’ heading to a place called ‘fearless’; the chariot is ‘unswerving,’ fitted with wheels made of the teaching itself; its bench-back is conscience (hiri), its upholstery mindfulness (sati) — nothing about this vehicle is a literal, physical object.
The teaching as driver, right view as scout
The verse's most striking claim assigns roles within the allegory precisely: the teaching itself (dhamma) drives, while right view (sammādiṭṭhi) runs out ahead, functioning as a scout or outrider rather than as the driver. Understanding correctly leads the way; the teaching as a whole steers.
An explicit, stated inclusivity
The verse's closing line states plainly that ‘any woman or man’ (itthī vā puriso vā) who has this vehicle draws near to extinguishment — an explicit inclusion this collection doesn't always state so directly, closing what could otherwise read as a purely abstract allegory on a note of universal availability.
Key terms
mohanaṁ — “Deluding,” the name the question gives the dangerous grove it describes, combining beguiling nymphs with haunting goblins.
ujuko nāma so maggo — “that path is called ‘the direct way’” — the reply's redirection toward an entirely different journey.
hirī tassa apālambo — “conscience is its bench-back” — the first of several abstract qualities built directly into the chariot's physical structure.
dhammaṁ sārathiṁ brūmi — “I say the teaching is the driver” — assigning the controlling role in the allegory to the teaching as a whole.
itthī vā puriso vā — “any woman or man” — the verse's explicit, stated inclusivity in naming who can possess this vehicle.
The text
The discourse in full: a fearful question about a dangerous grove, answered by an extended chariot allegory for the path. Translation: Bhikkhu Sujato (CC0, SuttaCentral).
A dangerous, deluding grove
§1“It’s resounding with a group of nymphs, but haunted by a gang of goblins! This grove is called ‘Deluding’. How will I keep going?”
A chariot built from named qualities
§2“That path is called ‘the direct way’, and it’s headed for the place called ‘fearless’. The chariot is called ‘unswerving’, fitted with wheels of the teaching. Conscience is its bench-back, mindfulness its upholstery. I say the teaching is the driver, with right view running out in front. Any woman or man who has such a vehicle, by means of this vehicle has drawn near to extinguishment.”
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Self-check quiz
Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.
Question 1 of 10
What does the opening question describe?
Correct: A. A concrete image of danger combining beauty and threat.
Question 2 of 10
Does the reply give advice for navigating this specific grove?
Correct: A. A redirection of the whole question toward an extended allegory.
Question 3 of 10
What is the chariot in the allegory fitted with?
Correct: A. Cakkehi dhammamayehi — an abstraction made structurally concrete.
Question 4 of 10
What two qualities form the chariot's bench-back and upholstery?
Correct: A. Hirī as bench-back, sati as upholstery.
Question 5 of 10
What role does the teaching play in the allegory, and what role does right view play?
Correct: A. Distinct, precisely assigned roles within the chariot allegory.
Question 6 of 10
What does the verse's closing line state explicitly?
Correct: A. Itthī vā puriso vā — a stated, explicit inclusivity.
Question 7 of 10
What does 'mohanaṁ' mean?
Correct: A. The grove's own name in the opening question.
Question 8 of 10
Where is the described path said to lead?
Correct: A. Abhayassa nagaraṁ — the allegory's destination.
Question 9 of 10
How many verses does the reply use to build its chariot allegory?
Correct: A. A single sustained image developed across three stanzas.
Question 10 of 10
What is the setting of this discourse?
Correct: A. Like several discourses in this vagga, no setting is given directly.
