Reading Track · R4 · From our own translation

The Monk and the Snake

Sīlaniddesa's other celebrated story, illustrating "hinting" as a form of wrong livelihood: a monk turned away with the excuse "there is no rice" reports exactly what he saw hidden in the house — not as an accusation, but as an elaborate riddle about a snake. This reading's dialogue happens to be dense with the optative and future tenses, both still light on real-text confirmation after Lesson 13.

Reading 4 of the Reading Track Requires: Parts I & II of the Pāli Course Source: Vism I, Sīlaniddesa §84 (VRI/CST numbering)

The Story

Reproduced exactly from our Sīlaniddesa translation, continuing straight from the chapter's definitions of "hint," "the act of hinting," and "intimation" into its own worked example.

Pali Source

Obhāsakammanti vacchapālake disvā "kiṃ ime vacchā khīragovacchā udāhu takkagovacchā"ti pucchitvā "khīragovacchā, bhante"ti vutte "na khīragovacchā, yadi khīragovacchā siyuṃ, bhikkhūpi khīraṃ labheyyu"nti evamādinā nayena tesaṃ dārakānaṃ mātāpitūnaṃ nivedetvā khīradāpanādikaṃ obhāsakaraṇaṃ.

Kulūpako kira bhikkhu bhuñjitukāmo gehaṃ pavisitvā nisīdi. Taṃ disvā adātukāmā gharaṇī "taṇḍulā natthī"ti bhaṇantī taṇḍule āharitukāmā viya paṭivissakagharaṃ gatā. Bhikkhupi antogabbhaṃ pavisitvā olokento kavāṭakoṇe ucchuṃ, bhājane guḷaṃ, piṭake loṇamacchaphāle, kumbhiyaṃ taṇḍule, ghaṭe ghataṃ disvā nikkhamitvā nisīdi. Gharaṇī "taṇḍule nālatthaṃ"nti āgatā. Bhikkhu "upāsike, ajja bhikkhā na sampajjissatīti paṭikacceva nimittaṃ addasa"nti āha. Kiṃ, bhanteti. Kavāṭakoṇe nikkhittaṃ ucchuṃ viya sappaṃ addasaṃ, "taṃ paharissāmī"ti olokento bhājane ṭhapitaṃ guḷapiṇḍaṃ viya pāsāṇaṃ, leḍḍukena pahaṭena sappena kataṃ piṭake nikkhittaloṇamacchaphālasadisaṃ phaṇaṃ, tassa taṃ leḍḍuṃ ḍaṃsitukāmassa kumbhiyā taṇḍulasadise dante, athassa kupitassa ghaṭe pakkhittaghatasadisaṃ mukhato nikkhamantaṃ visamissakaṃ kheḷanti. Sā "na sakkā muṇḍakaṃ vañcetu"nti ucchuṃ datvā odanaṃ pacitvā ghataguḷamacchehi saddhiṃ sabbaṃ adāsīti.

Ru-Yi Translation

"The act of intimating" is: having seen cowherds, asking, "Are these calves milk-calves or buttermilk-calves?"; when told, "They are milk-calves, venerable sir," saying, "They can't be milk-calves — if they really were, the monks would be getting some milk too" — making an intimation by such means, reported to the children's parents, so as to bring about the giving of milk and the like.

It is said that a monk who regularly visited a certain family, wishing to eat, entered the house and sat down. Seeing him, the housewife, unwilling to give anything, said, "There is no rice," and went off to a neighbor's house as if to borrow some. The monk, too, entering the inner room and looking around, saw sugarcane in the corner behind the door, jaggery in a bowl, pieces of salted fish in a basket, rice in a pot, and ghee in a jar; having seen these, he came out and sat down again. The housewife came back, saying, "I couldn't get any rice." The monk said, "Lay sister, I already saw the sign beforehand that today the alms would not turn out well." "What was that, venerable sir?" "I saw, in the corner behind the door, what looked like a piece of sugarcane — a snake. Looking for something to strike it with, I saw a stone like the lump of jaggery in the bowl. When I struck it with the stone, the snake raised a hood like the pieces of salted fish in the basket. Wanting to bite the stone, it showed teeth like the rice in the pot. And then, enraged, it spat venom-mixed spittle from its mouth like the ghee poured into the jar." She thought, "There's no fooling this shaveling," and gave him the sugarcane, cooked the rice, and gave him everything — the ghee, the jaggery, and the fish as well.

Word by Word

labheyyuṃ
Optative (Lesson 13), 3rd plural, "would get" — exactly the -eyya- marker and -uṃ plural ending Lesson 13's passeyyuṃ modeled, now confirmed in real dialogue: "the monks would be getting milk too."
siyuṃ
Also an optative, 3rd plural, "if they were" — but from atthi/hoti's own irregular optative stem (si-) rather than the regular -eyya- pattern. Recognizable as an optative by its function in the "if...would" conditional, even though its shape doesn't match the regular model.
na sampajjissati
Future (Lesson 13), 3rd singular, negated with na (Lesson 11) — "will not turn out well," inside the monk's quoted inner thought.
paharissāmi
Future (Lesson 13), 1st singular, "I will strike" — the monk's own quoted intention, in the exact -ssāmi ending Lesson 13 taught.
addasaṃ
Aorist (Lesson 12), 1st singular, "I saw" — Lesson 12 only gave you addasa (3rd singular); this is exactly the kind of first-person form that lesson told you to expect learning verb-by-verb, now delivered in context.
bhuñjitukāmo, vañcetuṃ
Both built on the infinitive, marked with -tuṃ — a verb form Part II never covered on its own. bhuñjitukāmo ("desirous to eat") embeds the infinitive bhuñjituṃ inside a bahubbīhi compound (Lesson 17); vañcetuṃ stands alone in "na sakkā muṇḍakaṃ vañcetuṃ," "it's not possible to deceive the shaveling." Treat -tuṃ as "to [verb]," parallel to English's own infinitive marker "to."
Reading note — Ru-Yi

This reading fills in real gaps rather than pretending Part II was exhaustive. The infinitive is a genuinely missing lesson, not a footnote — it is common enough that you will keep meeting it, always recognizable by its -tuṃ ending, always translatable as "to [verb]." A dedicated lesson on it would fit naturally into any future expansion of Part II; for now, recognizing the pattern on sight is enough to keep reading without stopping.

Continuing From Here

Future readings will keep drawing new passages from Sīlaniddesa, and later from Chapter 2 as that translation develops.