Translator’s Note:
The Parable of Ants (佛說蟻喻經) is an Āgama scripture translated during the Song dynasty. This is relatively uncommon among Chinese Buddhist scriptures, since by the Tang dynasty, Esoteric Buddhism and Yogācāra teachings had already been transmitted to China, and people’s interest in the Āgamas had largely waned.
In Pāli, this text Vammīka sutta of the Majjhima Nikāya. In Chinese, there are four extant versions. The Majjhima Nikāya in Pāli corresponds to the Chinese T0026 Middle Āgama (中阿含经). However, due to differences in sectarian transmission, The Parable of Ants was not included in the Chinese Middle Āgama, but instead found its place in the Connected Āgama (杂阿含经) and Increasing-by-One Āgama (增一阿含经).
The T0095 version is the latest among the single-text translations. According to A1493, the Catalog of Dharma Treasures compiled during the Dazhong Xiangfu era (大中祥符法寶錄), the original writing of T0095 was language of Central Sindhu, but written in the Kuchean (Kucha) script, and the translation was completed between December 1008, and May 1009. However, the wording in this translation is notably stranger than in any other version.
In this translation, various obstacles are metaphorically represented by insects, rendered as “water jelly insect” (水母蟲), “leech insect” (水蛭蟲), “asisūna insect” (阿西蘇那蟲), “serpent” (大蛇), “dvidhāpatha insect” (挼陀鉢他蟲), and “caṅgavāṭa insect” (昝哥嚩吒蟲). Yet, when compared with other versions, several of these “insects” are actually entirely different entities—the translator Dānapāla appears to have forcibly added the suffix ‘insect’ (蟲), rendering the text incoherent.
The term “阿西蘇那蟲” (asisūnā) is translated by Horner, in her English version of the Majjhima Nikāya, as “slaughter-house.” She further notes, according to the Pāli commentary, that it refers to a long knife and a chopping block for cutting meat. This corresponds with the expressions “pieces of meat” found in the Chinese Connected Āgama and Increasing-by-One Āgama.
“挼陀鉢他蟲” is easier to resolve. Other Chinese versions render it as “forked road,” which matches the Pāli dvidhāpatho.
“昝哥嚩吒蟲” (caṅgavāṭa) is much more complicated. In Pāli it appears as caṅgavāra, though its meaning remains unclear. Horner translates it as “strainer,” while the Pāli–English Dictionary defines it as a kind of vessel, bowl, or bucket. In other Chinese versions, however, it is rendered as “heap of stones,” “mountain,” or “gate,” none of which correspond semantically to the Pāli.
Moreover, the final syllable -ra in caṅgavāra is unlikely to be transcribed as “吒” (ṭa) in Chinese, especially considering that by the Tang and Song dynasties, a precise and systematic Sanskrit–Chinese phonetic correspondence had already been established. Judging from this, it is plausible that the original Kuchean text of T0095 actually contained the word cankavāṭa. Yet this, too, is not an attested word in any dictionary.
Given the inconsistencies across the various Chinese versions—rendering the term as “heap of stones,” “mountain,” or “gate”—it seems likely that the word had already become unintelligible by the time it reached China, possibly as early as the fourth century. The Pāli caṅgavāra may well be a later attempt to rationalize the original, now-obscure term by adjusting its pronunciation.
Translated by Imperial Command by the Translation Tripiṭaka Master of the Western Heaven, Court Virtuous Grand Master, Probationary Chief Minister of the Imperial Banquets, Dharma Propagation Master, Granted the Purple, His Majesty’s Servant Dānapāla
At that time, after the World-Honored One emitted a great radiance which universally illuminated all directions, he spoke to the bhikṣus, saying: “You should know that once, there were some ants gathering together. At night, smoke arose from them; in the daytime, fire appeared. There was a Brāhmaṇa who, seeing these occurrences, said: ‘If someone holds a sharp knife, he can certainly destroy this gathering.’ Having said so, he then saw a great turtle. The Brāhmaṇa again said: ‘If someone holds a sharp knife, he can certainly destroy it.’ Then he saw various water jelly creatures; then he saw a leech; then he saw various asisūnā; then he saw a great serpent; then he saw an dvidhāpatha; then he saw a caṅgavāṭa. The Brāhmaṇa, upon seeing those creatures, said the same as before. Finally, he saw a great nāga. The Brāhmaṇa said: ‘All these things I have seen—what do they truly mean? Only the Buddha, the World-Honored One, can fully understand.’
“So he went to a bhikṣu and in detail told him of all these matters, further saying: ‘Bhikṣu! Please, on my behalf, ask the Buddha about these things, so that my doubts may be resolved! Whatever the Buddha teaches, I shall remember. Why is that so? Bhikṣu! I have not seen, among gods or men, among śramaṇas or Brāhmaṇas, any other person who has ever questioned the Buddha about such matters; thus, the many doubts in my mind have not been dispelled.’
“Then that bhikṣu, just as he had been told, came to me. After arriving, he paid homage at my feet and withdrew to stand at one side. Then he carefully recounted all the above matters and asked: ‘What does the Brāhmaṇa’s vision of the gathering of ants mean? What does it mean that at night there was smoke, and in the daytime, fire? And the great turtle, the water jelly creatures, the leech, the asisūnā, the great serpent, the dvidhāpatha, the caṅgavāṭa, and the great nāga—what do all these appearances symbolize? Who is that Brāhmaṇa? And what is meant by using a sharp knife to destroy them? May the Buddha explain this for us!’
“At that time I said to that bhikṣu: ‘That gathering of ants is the body formed by the aggregation of the five aggregates of all beings. The smoke at night is the arising of the various seekings and ponderings of beings. The fire by day is that, following upon what they seek and ponder, the bodily actions and verbal actions arise. The great turtle is the five kinds of defiled obstructions. The water-jelly creatures are anger. The leech is stinginess and jealousy. asisūnā are the five desires. The serpent is ignorance. dvidhāpatha is doubt. caṅgavāṭa is arrogance. The nāga is the Arhat. The Brāhmaṇa is the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One. “Sharp and keen” means a person of wisdom. The “knife” is wisdom. “Breaking and scattering” is to arouse the superior deeds of Diligent Practice.’
“Bhikṣus, what do you think? In brief, those seen as symbols are the body of all beings compounded from the five aggregates—kalala and the like, born from the impurity of father and mother, compounded of the four great elements, an illusory form-appearance, coarse, vile, and feeble, amassing affliction and in the end certain to be destroyed. Yet beings do not awaken to this; through day and night they generate various seekings and surveillances, and unwholesome bodily and verbal actions are produced; they are covered and veiled by the five kinds of obstructing afflictions, sink and drown in the five desires, increase ignorance, give rise to a conceited mind, and regarding the various noble Dharmas are doubtful and undecided. Anger, stinginess, and jealousy arise thought after thought, and they do not seek liberation. Therefore the Tathāgata, the Worthy of Offerings, the Perfectly and Completely Awakened One, wishing to cause those who are wise to arouse Diligent Practice, cultivate wisdom, cut off the various afflictions, and approach the realization of the noble fruit, thus speaks. Bhikṣus, you have already exhausted the various outflows and realized the fruit of Arhatship; therefore you are said to be like nāgas.
“Moreover, bhikṣus, the Buddhas, World-Honored Ones, of the past and of the future, out of compassion and wishing to benefit and bring peace and happiness to all beings, in order to have them cut off the various afflictions and approach the realization of the noble fruit, broadly explain this meaning for the śrāvakas. Today I, like the Buddhas, because of this occasion, declare it for you. You, bhikṣus, should remember this matter; you ought, in wildernesses and empty dwellings, beneath trees in the mountains, in caves and hermitages, and in other quiet places, to carefully contemplate and examine this meaning; do not be heedless, do not give rise to a mind of backsliding; also further open it up and teach it for others so that, universally, they may cultivate it and obtain great benefit, peace, and happiness.”
When the World-Honored One had thus spoken for the bhikṣus, the bhikṣus all, without exception, received it in faith.
Dharma Torch 