Reading guide
A trajectory, not an effort
The log doesn't have to swim toward the ocean; it only has to avoid seven specific failures, because the river's current already inclines that way. The parallel claim for the mendicant is equally passive in form: avoiding the same seven hazards is enough, because “right view slants, slopes, and inclines towards extinguishment” on its own.
Seven hazards, each given its own precise gloss
The near shore and far shore are the six interior and six exterior sense fields; sinking in the middle is greed and relishing; being stranded on high ground is the conceit “I am”; getting taken by humans is over-involvement in laypeople's business; getting taken by non-humans is practicing for the sake of rebirth as a god; getting caught in a whirlpool is the five kinds of sensual stimulation; and rotting away is unethical, corrupt conduct concealed behind an ascetic's appearance.
A layperson who claims the whole list at once
Nanda the cowherd, previously silent, speaks up only after hearing the full sevenfold decode, declaring in one unbroken sentence that none of the seven applies to him — the discourse's only instance of someone outside the monastic audience directly answering back in the terms just given.
A concrete condition before ordination is granted
The Buddha doesn't ordain Nanda immediately despite his declaration; he first requires the very practical step of returning the borrowed cows to their owners. Nanda's own reasoning — that the cows would return to their calves by themselves — is overruled, and only after he completes the errand and reports back is he ordained, becoming one of the perfected “not long after.”
Key terms
The text
§1At one time the Buddha was staying near Kosambī on the bank of the Ganges river. Seeing a large tree trunk being carried along by the current, he addressed the mendicants, “Mendicants, do you see that large tree trunk being carried along by the current of the Ganges river?” “Yes, sir.” “Mendicants, assume that that tree trunk doesn’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away. In that case, that tree trunk will slant, slope, and incline towards the ocean. Why is that? Because the current of the Ganges river slants, slopes, and inclines towards the ocean.
§2In the same way, assume that you don’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away. In that case, you will slant, slope, and incline towards extinguishment. Why is that? Because right view slants, slopes, and inclines towards extinguishment.” When he said this, one of the mendicants asked the Buddha: “But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?”
§3“‘The near shore’, mendicant, is a term for the six interior sense fields. ‘The far shore’ is a term for the six exterior sense fields. ‘Sinking in the middle’ is a term for greed and relishing. ‘Stranded on high ground’ is a term for the conceit ‘I am’.
§4And what’s getting taken by humans? It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting themselves involved in their business. That’s called getting taken by humans.
§5And what’s getting taken by non-humans? It’s when someone leads the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’ That’s called getting taken by non-humans. ‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.
§6And what’s rotting away? It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. This is called ‘rotting away’.”
§7Now at that time Nanda the cowherd was sitting not far from the Buddha. Then he said to the Buddha: “I won’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” “Well then, Nanda, return the cows to their owners.” “Sir, the cows will go back by themselves, since they love their calves.” “Still, Nanda, you should return them to their owners.” Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him, “Sir, I have returned the cows to their owners. May I receive the going forth, the ordination in the Buddha’s presence?” And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Nanda became one of the perfected.
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