Saṃyutta Nikāya · Discourse 17.35

Shortly After He Left

Acirapakkantasutta

Setting
Rājagaha, Vulture's Peak Mountain, shortly after Devadatta had left
Speakers
The Buddha alone, addressing the assembled mendicants
Form
A direct claim followed by four natural-world similes and a closing verse
Length
~2.5 minutes to read
Northern parallel
A rough counterpart may exist in the Chinese Saṃyukta-āgama (T99), though this reading guide does not assert a specific matching sutra number
Difficulty
★★★★☆ — the richest image set in this saṃyutta, with a fully translated closing verse

Why this discourse

For the first time in this sequence, the setting shifts away from Sāvatthī: this discourse is delivered at Rājagaha, on Vulture's Peak Mountain, explicitly dated to shortly after Devadatta had left. The Buddha states that possessions, honor, and popularity came to Devadatta for his own ruin and downfall, then illustrates the claim with four natural images in succession — a banana plant, bamboo, and a reed, each destroyed by its own fruit, and a mule, which becomes pregnant to its own destruction — before closing with a verse that names the same pattern directly: honor destroys a reprobate, as pregnancy destroys a mule.

Reading guide

A setting that marks a specific moment in time

Every discourse in this saṃyutta before this one gives either Sāvatthī or no location at all as a bare setting; this discourse instead specifies Rājagaha's Vulture's Peak and a precise temporal marker, shortly after Devadatta had left, anchoring the teaching to an actual moment in the narrative surrounding him.

Fruiting that destroys the plant that bears it

Banana, bamboo, and reed are traditionally understood to die once they fruit or flower; naming three such plants in succession builds a cumulative image of a natural process where producing the very thing meant to propagate life instead ends it.

A mule's pregnancy as the image's most striking turn

Mules, as hybrid offspring, are traditionally held to be infertile; a mule becoming pregnant would represent an unnatural conception fatal to the mother, giving the list's final image the sharpest edge of self-destruction through what should be creative, not destructive.

A closing verse actually translated, not elided

Where this saṃyutta usually leaves its closing verses and uddānas untranslated in the source, this discourse's verse is rendered in full — naming honor's destructive power directly and applying kāpurisa, “a reprobate” or base person, explicitly to the kind of person the whole set of images has been describing.

Ruin named as the discourse's own word for the outcome

attavadhāya … parābhavāya, “for his own ruin and downfall,” frames the entire discourse's outcome before a single simile is given, so that each subsequent image only illustrates a conclusion already stated directly.

Key terms

attavadhāya … parābhavāya — “for his own ruin … for his own downfall” — the discourse's direct framing of the outcome, stated before any of its similes.
kadalī … veḷu … naḷo — “banana plant … bamboo … reed” — three plants traditionally understood to die once they fruit, named in succession.
assatarī — “a mule” — a hybrid animal traditionally held to be infertile, whose pregnancy in this simile would be fatal rather than life-giving.
kāpurisa — “a reprobate, a base person” — the term the closing verse applies directly to the kind of person these images describe.
acirapakkante devadatte — “shortly after Devadatta had left” — the discourse's precise temporal setting, unusual within this saṃyutta's usual undated framing.

The text

The discourse in full, including its closing verse, actually translated rather than elided. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: “Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

§2It’s like a banana plant …

§3or a bamboo …

§4or a reed, all of which bear fruit to their own ruin and downfall …

§5It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall. So grim are possessions, honor, and popularity. That’s how you should train.”

§6 · Verse“The banana plant is destroyed by its own fruit, as are the bamboo and the reed. Honor destroys a reprobate, as pregnancy destroys a mule.”

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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
Where and when is this discourse set?
Correct: A. A precise setting and temporal marker unusual within this saṃyutta's usual undated framing.
Question 2 of 10
What claim does the Buddha state before giving any similes?
Correct: A. The discourse's conclusion given directly, before each simile illustrates it further.
Question 3 of 10
What do the banana plant, bamboo, and reed have in common in this discourse's similes?
Correct: A. A natural process where fruiting itself, meant to propagate life, instead ends it.
Question 4 of 10
What makes the mule simile the list's sharpest image, according to this reading guide?
Correct: A. Self-destruction through something that should be creative rather than destructive.
Question 5 of 10
What is unusual about this discourse's closing verse compared to most others in this saṃyutta?
Correct: A. Naming honor's destructive power directly, rather than being elided as usual.
Question 6 of 10
What term does the closing verse apply to the kind of person these images describe?
Correct: A. Naming directly the kind of person honor is said to destroy.
Question 7 of 10
According to the closing verse, what destroys a reprobate?
Correct: A. Sakkāro kāpurisaṁ hanti, paralleling the plant and mule images directly.
Question 8 of 10
How does the discourse's structure order its claim and its illustrations?
Correct: A. Each subsequent image illustrates a conclusion already stated directly.
Question 9 of 10
Who is the sole speaker in this discourse?
Correct: A. No interlocutor appears; Devadatta is discussed but does not speak.
Question 10 of 10
What numbering tag closes this discourse?
Correct: A. The fifth discourse of Catutthavagga.
Answered 0 of 10 · Correct 0