Saṃyutta Nikāya · Discourse 9.9

A Vajji

Vajjiputtasutta

Setting
A forest grove near Vesālī
Speakers
A Vajjian mendicant and an unnamed forest deity
Form
A self-pitying complaint in verse, answered by the deity reusing its exact imagery
Length
~2 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
★★☆☆☆ — compact, with a clever structural reversal

Why this discourse

This is the only discourse in the saṃyutta where the monk speaks first, entirely unprompted — hearing the noise of an all-night festival drifting from distant Vesālī, he complains aloud, comparing himself to ‘a log dumped in the forest’, alone and forgotten while everyone else celebrates. The forest deity's reply doesn't offer a different image or a gentler comfort; it repeats his own self-pitying line back to him almost word for word, then attaches a completely different meaning to it — not abandonment, but an enviable position, watched with longing by others the way beings in hell might envy those bound for heaven.

Reading guide

The only monk in this saṃyutta who speaks first

Every other discourse in Vanasaṃyutta opens with the deity initiating contact; here the monk's own complaint, spoken to no one in particular, comes first, and only then does the sympathetic deity respond to what it overhears.

Self-pity built from a specific, sensory trigger

The complaint isn't abstract loneliness; it's provoked by something concrete and audible — the sound of musical instruments carrying from the city's all-night celebration — giving the monk's self-pity a precise, situational origin.

An image of self-abandonment: a discarded log

‘Like a log dumped in the forest’ is a striking, almost bitter image for the monk's own chosen solitude, framing deliberate forest-dwelling as involuntary discard rather than intentional practice.

The deity's reply reusing, not replacing, his own words

Rather than offering a fresh image of its own, the deity's verse repeats the monk's exact description — alone in the wilderness, a log dumped in the forest — word for word, before attaching an entirely different conclusion to the same picture.

A reversal built on genuine envy, not mere consolation

The closing simile doesn't simply reassure the monk that his situation isn't so bad; it claims the opposite of his complaint entirely — that many people envy him, the way beings in hell might envy those bound for heaven — turning his exact self-description into evidence of enviable standing.

Key terms

sabbaratticāro — “all-night event” — the distant festival whose noise prompts the monk's complaint.
ekakā mayaṁ araññe viharāma, apaviddhaṁva vanasmiṁ dārukaṁ — “we dwell alone in the wilderness, like a log dumped in the forest” — the monk's own self-pitying image, later reused by the deity.
ko su nāmamhehi pāpiyo — “who's worse off than me?” — his rhetorical, self-focused complaint.
tassa te bahukā pihayanti — “lots of people are jealous of you” — the deity's direct reversal of the monk's self-pity.
nerayikā viya saggagāminaṁ — “like beings in hell of those going to heaven” — the vivid closing simile inverting his complaint entirely.

The text

The discourse in full. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

§1At one time a certain Vajjian mendicant was staying near Vesālī in a certain forest grove. Now at that time the Vajjis were holding an all-night event in Vesālī. Then that mendicant, complaining at the noise of musical instruments being beaten and played, on that occasion spoke this verse:

§2“We dwell alone in the wilderness, like a log dumped in the forest. On a night like this, who’s worse off than me?”

§3The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

§4“You dwell alone in the wilderness, like a log dumped in the forest. Lots of people are jealous of you, like beings in hell of those going to heaven.”

§5Impelled by that deity, that mendicant was struck with a sense of urgency.

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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
How does this discourse's opening differ from the rest of this saṃyutta?
Correct: A. A unique structural feature within this saṃyutta.
Question 2 of 10
What triggers the monk's complaint?
Correct: A. A concrete, sensory trigger for his self-pity.
Question 3 of 10
What image does the monk use to describe himself?
Correct: A. A striking, almost bitter image for his chosen solitude.
Question 4 of 10
How does the deity's reply relate to the monk's own words?
Correct: A. Reusing rather than replacing his own imagery.
Question 5 of 10
What does the deity claim about how others view the monk's solitude?
Correct: A. A direct reversal claiming genuine envy, not mere reassurance.
Question 6 of 10
How does the deity's response function rhetorically?
Correct: A. Using his exact words to reach the opposite conclusion.
Question 7 of 10
How does the monk respond to the deity's verse?
Correct: A. The same closing formula used throughout this saṃyutta.
Question 8 of 10
Where does this discourse take place?
Correct: A. A distinct location from most other discourses in this saṃyutta, which are set in Kosala.
Question 9 of 10
What clan is the monk identified as belonging to?
Correct: A. Named in the discourse's title itself.
Question 10 of 10
What emotional register dominates the monk's opening complaint?
Correct: A. A rhetorical question assuming his own situation is the worst imaginable.
Answered 0 of 10 · Correct 0