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SN 9.14PTS (1st ed) SN 1.2041 min read

The Thief of Scent

Gandhatthenasutta

A mendicant takes a bath in a pond and sniffs a lotus. A deity accuses him of being a “thief of scent”. For a person living a life of purity, even such a small matter is a cause for concern.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Saṁyutta Nikāya 9.14Linked Discourses 9.14
  • 0.21. Vanavagga1. In the Woods

0.3GandhatthenasuttaThe Thief of Scent

1.1Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

1.2Tena kho pana samayena so bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto pokkharaṇiṁ ogāhetvā padumaṁ upasiṅghati.Now at that time, after the meal, on their return from almsround, that mendicant plunged into a lotus pond and sniffed a pink lotus.1.3Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāya ajjhabhāsi:The 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:

2.1“Yametaṁ vārijaṁ pupphaṁ,“This water flower has not been given.2.2adinnaṁ upasiṅghasi;When you sniff it,2.3Ekaṅgametaṁ theyyānaṁ,this is one factor of theft.12.4gandhatthenosi mārisā”ti.Good fellow, you are a thief of scent!”

3.1“Na harāmi na bhañjāmi,“I do not take, nor do I break;3.2ārā siṅghāmi vārijaṁ;I sniff the water flower from afar.3.3Atha kena nu vaṇṇena,So how do you explain why23.4gandhatthenoti vuccati.you call me a thief of scent?

4.1Yvāyaṁ bhisāni khanati,Why don’t you accuse someone4.2puṇḍarīkāni bhañjati;who does such vandalizing4.3Evaṁ ākiṇṇakammanto,as digging up the roots,4.4kasmā eso na vuccatī”ti.or breaking off the flowers?”

5.1“Ākiṇṇaluddo puriso,“I have nothing to say5.2dhāticelaṁva makkhito;to a person who is a crude vandal,5.3Tasmiṁ me vacanaṁ natthi,soiled like a used nappy.5.4tvañcārahāmi vattave.You’re the one who deserves to be spoken to.

6.1Anaṅgaṇassa posassa,To the man who has not a blemish,6.2niccaṁ sucigavesino;who is always seeking purity,6.3Vālaggamattaṁ pāpassa,even a hair-tip of evil6.4abbhāmattaṁva khāyatī”ti.seems as big as a stormcloud.”

7.1“Addhā maṁ yakkha jānāsi,“Indeed, O spirit, you understand me,7.2atho me anukampasi;and you empathize with me.7.3Punapi yakkha vajjāsi,Please speak to me again,7.4yadā passasi edisan”ti.whenever you see something like this.”

8.1“Neva taṁ upajīvāma,“We are no dependent of yours,38.2napi te bhatakāmhase;nor are we your servant.8.3Tvameva bhikkhu jāneyya,You yourself should know, mendicant,8.4yena gaccheyya suggatin”ti.the way that leads to a good place.”

9.1Atha kho so bhikkhu tāya devatāya saṁvejito saṁvegamāpādīti.Impelled by that deity, that mendicant was struck with a sense of urgency.

9.2Vanavaggo paṭhamo.

10.0Tassuddānaṁ

10.1Vivekaṁ upaṭṭhānañca,10.2Kassapagottena sambahulā;10.3Ānando anuruddho ca,10.4Nāgadattañca kulagharaṇī.

11.1Vajjiputto ca vesālī,11.2Sajjhāyena ayoniso;11.3Majjhanhikālamhi pākatindriya—11.4Padumapupphena cuddasa bhaveti.

11.5Vanasaṁyuttaṁ samattaṁ.The Linked Discourses in the Forest are complete.

Translator’s notes

  1. This is, of course, poetry. In the Vinaya, to be theft it must be something someone owns, and they must perceive it as taken and lost to them.

    ↩ sn9.14:2.3
  2. Kena vaṇṇena is used occasionally in this idiom (SN 10.2:3.1, Thig 13.4:2.3), which is apparently not attested in Sanskrit. The commentary explains vaṇṇa here as “reason” (kāraṇa). In each context, there is an apparently hidden circumstance that needs to be brought to light. I think it anticipates vaṇṇanā in the sense of “commentary”, “explanation”; cf. English “gloss”.

    ↩ sn9.14:3.3
  3. The deity disavows dependence on humans and any mutual obligation that may entail. They gave advice freely.

    ↩ sn9.14:8.1