MN 36 The Longer Discourse With Saccaka

Medium Discourses Collection 36 – Majjhima Nikāya 36

MN 36 The Longer Discourse With Saccaka – Mahāsaccakasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

2.1

Now at that time in the morning the Buddha, being properly dressed, took his bowl and robe, wishing to enter Vesālī for alms.

Tena kho pana samayena bhagavā pubbaṇhasamayaṁ sunivattho hoti pattacīvaramādāya vesāliṁ piṇḍāya pavisitukāmo.

3.1

Then as Saccaka, the son of Jain parents, was going for a walk he approached the hall with the peaked roof in the Great Wood.

Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami.

3.2

Venerable Ānanda saw him coming off in the distance,

Addasā kho āyasmā ānando saccakaṁ nigaṇṭhaputtaṁ dūratova āgacchantaṁ.

3.3

and said to the Buddha,

Disvāna bhagavantaṁ etadavoca:

3.4

“Sir, Saccaka, the son of Jain parents, is coming. He’s a debater and clever speaker regarded as holy by many people.

“ayaṁ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa.

3.5

He wants to discredit the Buddha, the teaching, and the Saṅgha.

Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa.

3.6

Please, sir, sit for a moment out of compassion.”

Sādhu, bhante, bhagavā muhuttaṁ nisīdatu anukampaṁ upādāyā”ti.

3.7

The Buddha sat on the seat spread out.

Nisīdi bhagavā paññatte āsane.

3.8

Then Saccaka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca:

4.1

“Master Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the mind.

“Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṁ.

4.2

They suffer painful physical feelings.

Phusanti hi te, bho gotama, sārīrikaṁ dukkhaṁ vedanaṁ.

4.3

This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.

Bhūtapubbaṁ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ.

4.4

Their mind was subject to the body, and the body had power over it.

Tassa kho etaṁ, bho gotama, kāyanvayaṁ cittaṁ hoti, kāyassa vasena vattati.

4.5

Why is that?

Taṁ kissa hetu?

4.6

Because their mind was not developed.

Abhāvitattā cittassa.

4.7

There are some ascetics and brahmins who live committed to the practice of developing the mind, without developing physical endurance.

Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṁ.

4.8

They suffer painful mental feelings.

Phusanti hi te, bho gotama, cetasikaṁ dukkhaṁ vedanaṁ.

4.9

This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.

Bhūtapubbaṁ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ.

4.10

Their body was subject to the mind, and the mind had power over it.

Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati.

4.11

Why is that?

Taṁ kissa hetu?

4.12

Because their physical endurance was not developed.

Abhāvitattā kāyassa.

4.13

It occurs to me that

Tassa mayhaṁ, bho gotama, evaṁ hoti:

4.14

Master Gotama’s disciples must live committed to the practice of developing the mind, without developing physical endurance.”

‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.

5.1

“But Aggivessana, what have you heard about the development of physical endurance?”

“Kinti pana te, aggivessana, kāyabhāvanā sutā”ti?

5.2

“Take, for example,

“Seyyathidaṁ—

5.3

Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla.

nando vaccho, kiso saṅkicco, makkhali gosālo—

5.4

They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.

etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyanti,

5.5

They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.

te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivanti.

5.6

They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.

Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā …pe… sattāgārikā vā honti sattālopikā.

5.7

They feed on one saucer a day, two saucers a day, up to seven saucers a day.

Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti …pe… sattahipi dattīhi yāpenti.

5.8

They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.”

Ekāhikampi āhāraṁ āhārenti, dvīhikampi āhāraṁ āhārenti …pe… sattāhikampi āhāraṁ āhārenti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.

6.1

“But Aggivessana, do they get by on so little?”

“Kiṁ pana te, aggivessana, tāvatakeneva yāpentī”ti?

6.2

“No, Master Gotama.

“No hidaṁ, bho gotama.

6.3

Sometimes they eat a variety of luxury foods and drink a variety of luxury beverages.

Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti.

6.4

They gather their body’s strength, build it up, and get fat.”

Te imaṁ kāyaṁ balaṁ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.

6.5

“What they earlier gave up, they later got back. That is how there is the increase and decrease of this body.

“Yaṁ kho te, aggivessana, purimaṁ pahāya pacchā upacinanti, evaṁ imassa kāyassa ācayāpacayo hoti.

6.6

But Aggivessana, what have you heard about development of the mind?”

Kinti pana te, aggivessana, cittabhāvanā sutā”ti?

6.7

When Saccaka was questioned by the Buddha about development of the mind, he was stumped.

Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.

7.1

So the Buddha said to Saccaka,

Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca:

7.2

“The development of physical endurance that you have described is not the legitimate development of physical endurance in the noble one’s training.

“yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā.

7.3

And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind?

Kāyabhāvanampi kho tvaṁ, aggivessana, na aññāsi, kuto pana tvaṁ cittabhāvanaṁ jānissasi?

7.4

Still, as to how someone is undeveloped in physical endurance and mind, and how someone is developed in physical endurance and mind,

Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca.

7.5

listen and pay close attention, I will speak.”

Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

7.6

“Yes, sir,” replied Saccaka.

“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi.

7.7

The Buddha said this:

Bhagavā etadavoca:

8.1

“And how is someone undeveloped in physical endurance and mind?

“Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca?

8.2

Take an uneducated average person who has a pleasant feeling.

Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā.

8.3

When they experience pleasant feeling they become full of lust for it.

So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati.

8.4

Then that pleasant feeling ceases.

Tassa sā sukhā vedanā nirujjhati.

8.5

And when it ceases, a painful feeling arises.

Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.

8.6

When they suffer painful feeling, they sorrow and wail and lament, beating their breast and falling into confusion.

So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

8.7

Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind.

Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa.

8.8

Someone whose mind is occupied by both pleasant and painful feelings like this is undeveloped in physical endurance and in mind.

Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṁ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.

9.1

And how is someone developed in physical endurance and mind?

Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca?

9.2

Take an educated noble disciple who has a pleasant feeling.

Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā.

9.3

When they experience pleasant feeling they don’t become full of lust for it.

So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati.

9.4

Then that pleasant feeling ceases.

Tassa sā sukhā vedanā nirujjhati.

9.5

And when it ceases, painful feeling arises.

Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.

9.6

When they suffer painful feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.

So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.

9.7

Because their physical endurance is developed, pleasant feelings don’t occupy the mind. And because their mind is developed, painful feelings don’t occupy the mind.

Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa.

9.8

Someone whose mind is not occupied by both pleasant and painful feelings like this is developed in physical endurance and in mind.”

Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.

10.1

“I am quite confident that Master Gotama

“Evaṁ pasanno ahaṁ bhoto gotamassa.

10.2

is developed in physical endurance and in mind.”

Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti.

10.3

“Your words are clearly invasive and intrusive, Aggivessana.

“Addhā kho te ayaṁ, aggivessana, āsajja upanīya vācā bhāsitā,

10.4

Nevertheless, I will answer you.

api ca te ahaṁ byākarissāmi.

10.5

Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.”

Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti.

11.1

“Surely you must have had feelings so pleasant or so painful that they could occupy your mind?”

“Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṁ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṁ pariyādāya tiṭṭheyyā”ti.

12.1

“How could I not, Aggivessana?

“Kiñhi no siyā, aggivessana?

12.2

Before my awakening—when I was still unawakened but intent on awakening—I thought:

Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:

12.3

‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.

12.4

It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.

12.5

Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

13.1

Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

So kho ahaṁ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.

13.2

Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him,

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:

13.3

‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’

‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.

13.4

Āḷāra Kālāma replied,

Evaṁ vutte, aggivessana, āḷāro kālāmo maṁ etadavoca:

13.5

‘Stay, venerable.

‘viharatāyasmā,

13.6

This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

13.7

I quickly memorized that teaching.

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.

13.8

So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.

So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.

13.9

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

13.10

‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”

‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti,

13.11

Surely he meditates knowing and seeing this teaching.’

addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.

13.12

So I approached Āḷāra Kālāma and said to him,

Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:

13.13

‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’

‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?

13.14

When I said this, he declared the dimension of nothingness.

Evaṁ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.

13.15

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

13.16

‘It’s not just Āḷāra Kālāma who has faith,

‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;

13.17

energy,

na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ;

13.18

mindfulness,

na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;

13.19

samādhi,

na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;

13.20

and wisdom; I too have these things.

na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā;

13.21

Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’

yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.

13.22

I quickly realized that teaching with my own insight, and lived having achieved it.

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

14.1

So I approached Āḷāra Kālāma and said to him,

Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:

14.2

‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare having achieved it?’

‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?

14.3

‘I have, reverend.’

‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.

14.4

‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.

14.5

‘We are fortunate, reverend, so very fortunate

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

14.6

to see a venerable such as yourself as one of our spiritual companions!

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

14.7

So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.

Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi;

14.8

The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.

yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.

14.9

So the teaching that I know, you know, and the teaching you know, I know.

Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.

14.10

I am like you and you are like me.

Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.

14.11

Come now, reverend! We should both lead this community together.’

Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.

14.12

And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.

Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

14.13

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

14.14

‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.

14.15

Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

15.1

I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him,

So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

15.2

‘Reverend, I wish to lead the spiritual life in this teaching and training.’

‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.

15.3

Uddaka replied,

Evaṁ vutte, aggivessana, udako rāmaputto maṁ etadavoca:

15.4

‘Stay, venerable.

‘viharatāyasmā,

15.5

This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.

15.6

I quickly memorized that teaching.

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.

15.7

So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.

So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.

15.8

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

15.9

‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”

‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi.

15.10

Surely he meditated knowing and seeing this teaching.’

Addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.

15.11

So I approached Uddaka, son of Rāma, and said to him,

Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

15.12

‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’

‘kittāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?

15.13

When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.

Evaṁ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.

15.14

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

15.15

‘It’s not just Rāma who had faith,

‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;

15.16

energy,

na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ;

15.17

mindfulness,

na kho rāmasseva ahosi sati, mayhampatthi sati;

15.18

samādhi,

na kho rāmasseva ahosi samādhi, mayhampatthi samādhi;

15.19

and wisdom; I too have these things.

na kho rāmasseva ahosi paññā, mayhampatthi paññā;

15.20

Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’

yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti.

15.21

I quickly realized that teaching with my own insight, and lived having achieved it.

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.

15.22

So I approached Uddaka, son of Rāma, and said to him,

Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

15.23

‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’

‘ettāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?

15.24

‘He had, reverend.’

‘Ettāvatā kho āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.

15.25

‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.

15.26

‘We are fortunate, reverend, so very fortunate

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

15.27

to see a venerable such as yourself as one of our spiritual companions!

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

15.28

The teaching that Rāma had realized with his own insight, and declared having achieved it, you have realized with your own insight, and live having achieved it. The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.

Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.

15.29

So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.

Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi.

15.30

Rāma was like you and you are like Rāma.

Iti yādiso rāmo ahosi tādiso tuvaṁ; yādiso tuvaṁ tādiso rāmo ahosi.

15.31

Come now, reverend! You should lead this community.’

Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.

15.32

And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.

Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

15.33

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

15.34

‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.

15.35

Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.

16.1

I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.

So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.

16.2

There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms.

Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ.

16.3

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

16.4

‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.

‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.

16.5

This is good enough for a gentleman who wishes to put forth effort in meditation.’

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.

16.6

So I sat down right there, thinking:

So kho ahaṁ, aggivessana, tattheva nisīdiṁ

16.7

‘This is good enough for meditation.’

‘alamidaṁ padhānāyā’ti.

17.1

And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me.

Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.

17.2

Suppose there was a green, sappy log, and it was lying in water.

Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ.

17.3

Then a person comes along with a drill-stick, thinking

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:

17.4

to light a fire and produce heat.

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

17.5

What do you think, Aggivessana?

Taṁ kiṁ maññasi, aggivessana,

17.6

By drilling the stick against that green, sappy log lying in the water, could they light a fire and produce heat?”

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

17.7

“No, Master Gotama.

“No hidaṁ, bho gotama”.

17.8

Why not?

“Taṁ kissa hetu”?

17.9

Because it’s a green, sappy log, and it’s lying in the water.

“Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ.

17.10

That person will eventually get weary and frustrated.”

Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

17.11

“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.

“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

17.12

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

17.13

This was the first example that occurred to me.

Ayaṁ kho maṁ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

18.1

Then a second example occurred to me.

Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

18.2

Suppose there was a green, sappy log, and it was lying on dry land far from the water.

Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ.

18.3

Then a person comes along with a drill-stick, thinking

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:

18.4

to light a fire and produce heat.

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

18.5

What do you think, Aggivessana?

Taṁ kiṁ maññasi, aggivessana,

18.6

By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti?

18.7

“No, Master Gotama.

“No hidaṁ, bho gotama”.

18.8

Why not?

“Taṁ kissa hetu”?

18.9

Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.

“Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ.

18.10

That person will eventually get weary and frustrated.”

Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

18.11

“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.

“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

18.12

This was the second example that occurred to me.

Ayaṁ kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā

19.1

Then a third example occurred to me.

Aparāpi kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

19.2

Suppose there was a dried up, withered log, and it was lying on dry land far from the water.

Seyyathāpi, aggivessana, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ.

19.3

Then a person comes along with a drill-stick, thinking

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:

19.4

to light a fire and produce heat.

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

19.5

What do you think, Aggivessana?

Taṁ kiṁ maññasi, aggivessana,

19.6

By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”

api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?

19.7

“Yes, Master Gotama.

“Evaṁ, bho gotama”.

19.8

Why is that?

“Taṁ kissa hetu”?

19.9

Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

“Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.

19.10

“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening.

“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.

19.11

This was the third example that occurred to me.

Ayaṁ kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

19.12

These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

Imā kho maṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.

20.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

20.2

‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’

‘yannūnāhaṁ dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti.

20.3

So that’s what I did,

So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.

20.4

until sweat ran from my armpits.

Tassa mayhaṁ, aggivessana, dantebhi dantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.

20.5

It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them.

Seyyathāpi, aggivessana, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;

20.6

In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits.

evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.

20.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.

20.8

But even such painful feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

21.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

21.2

‘Why don’t I practice the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

21.3

So I cut off my breathing through my mouth and nose.

So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ.

21.4

But then winds came out my ears making a loud noise,

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.

21.5

like the puffing of a blacksmith’s bellows.

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;

21.6

evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.

21.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.

21.8

But even such painful feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

22.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

22.2

‘Why don’t I keep practicing the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

22.3

So I cut off my breathing through my mouth and nose and ears.

So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.

22.4

But then strong winds ground my head,

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.

22.5

like a strong man was drilling into my head with a sharp point.

Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya;

22.6

evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.

22.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

22.8

But even such painful feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

23.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

23.2

‘Why don’t I keep practicing the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

23.3

So I cut off my breathing through my mouth and nose and ears.

So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.

23.4

But then I got a severe headache,

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.

23.5

like a strong man was tightening a tough leather strap around my head.

Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya;

23.6

evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.

23.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

23.8

But even such painful feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

24.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

24.2

‘Why don’t I keep practicing the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

24.3

So I cut off my breathing through my mouth and nose and ears.

So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.

24.4

But then strong winds carved up my belly,

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.

24.5

like a deft butcher or their apprentice was slicing my belly open with a meat cleaver.

Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya;

24.6

evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.

24.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

24.8

But even such painful feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

25.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

25.2

‘Why don’t I keep practicing the breathless absorption?’

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

25.3

So I cut off my breathing through my mouth and nose and ears.

So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.

25.4

But then there was an intense burning in my body,

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.

25.5

like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.

Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ;

25.6

evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.

25.7

My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

25.8

But even such painful feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

26.1

Then some deities saw me and said,

Apissu maṁ, aggivessana, devatā disvā evamāhaṁsu:

26.2

‘The ascetic Gotama is dead.’

‘kālaṅkato samaṇo gotamo’ti.

26.3

Others said,

Ekaccā devatā evamāhaṁsu:

26.4

‘He’s not dead, but he’s dying.’

‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti.

26.5

Others said,

Ekaccā devatā evamāhaṁsu:

26.6

‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

‘na kālaṅkato samaṇo gotamo, napi kālaṁ karoti, arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.

27.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

27.2

‘Why don’t I practice completely cutting off food?’

‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.

27.3

But deities came to me and said,

Atha kho maṁ, aggivessana, devatā upasaṅkamitvā etadavocuṁ:

27.4

‘Good sir, don’t practice totally cutting off food.

‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji.

27.5

If you do, we’ll infuse divine nectar into your pores and you will live on that.’

Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti.

27.6

Then I thought,

Tassa mayhaṁ, aggivessana, etadahosi:

27.7

‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’

‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti.

27.8

So I dismissed those deities, saying, ‘There’s no need.’

So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.

28.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

28.2

‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, lentils, chickpeas, or green gram.’

‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti.

28.3

So that’s what I did,

So kho ahaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhāresiṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ.

28.4

until my body became extremely emaciated.

Tassa mayhaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhārayato, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti.

28.5

Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse,

Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.

28.6

my bottom became like a camel’s hoof,

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.

28.7

my vertebrae stuck out like beads on a string,

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.

28.8

and my ribs were as gaunt as the broken-down rafters on an old barn.

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.

28.9

Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.

Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.

28.10

Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.

Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.

28.11

Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.

So kho ahaṁ, aggivessana, udaracchaviṁ parimasissāmīti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, piṭṭhikaṇṭakaṁ parimasissāmīti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.

28.12

Due to eating so little, when I tried to urinate or defecate I fell face down right there.

So kho ahaṁ, aggivessana, vaccaṁ vā muttaṁ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya.

28.13

Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

So kho ahaṁ, aggivessana, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.

29.1

Then some people saw me and said: ‘The ascetic Gotama is black.’

Apissu maṁ, aggivessana, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti.

29.2

Some said: ‘He’s not black, he’s brown.’

Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.

29.3

Some said: ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’

Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.

29.4

That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

30.1

Then I thought,

Tassa mayhaṁ, aggivessana, etadahosi:

30.2

‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.

‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo.

30.3

Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo.

30.4

Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo.

30.5

But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.

Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ.

30.6

Could there be another path to awakening?’

Siyā nu kho añño maggo bodhāyā’ti?

31.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

31.2

‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā.

31.3

Could that be the path to awakening?’

Siyā nu kho eso maggo bodhāyā’ti?

31.4

Stemming from that memory came the realization:

Tassa mayhaṁ, aggivessana, satānusāri viññāṇaṁ ahosi:

31.5

‘That is the path to awakening!’

‘eseva maggo bodhāyā’ti.

32.1

Then it occurred to me,

Tassa mayhaṁ, aggivessana, etadahosi:

32.2

‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’

‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?

32.3

Then I thought,

Tassa mayhaṁ, aggivessana, etadahosi:

32.4

‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

33.1

Then I thought,

Tassa mayhaṁ, aggivessana, etadahosi:

33.2

‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’

‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena, yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.

33.3

So I ate some solid food.

So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.

33.4

Now at that time the five bhikkhū were attending on me, thinking,

Tena kho pana maṁ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti:

33.5

‘The ascetic Gotama will tell us of any truth that he realizes.’

‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati, taṁ no ārocessatī’ti.

33.6

But when I ate some solid food, they left disappointed in me, saying,

Yato kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañca bhikkhū nibbijja pakkamiṁsu:

33.7

‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.

34.1

After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāretvā, balaṁ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.

34.2

But even such pleasant feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

35-37.1

As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ.

35-37.2

But even such pleasant feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

35-37.3

And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno. Sukhañca kāyena paṭisaṁvedesiṁ yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ.

35-37.4

But even such pleasant feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

35-37.5

With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.

35-37.6

But even such pleasant feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

38.1

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.

38.2

I recollected my many kinds of past lives, with features and details.

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.

39.1

This was the first knowledge, which I achieved in the first watch of the night.

Ayaṁ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;

39.2

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.

39.3

But even such pleasant feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

40.1

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.

40.2

With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…

41.1

This was the second knowledge, which I achieved in the middle watch of the night.

ayaṁ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā;

41.2

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.

41.3

But even such pleasant feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

42.1

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.

42.2

I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.

42.3

I truly understood: ‘These are cravings’ … ‘This is the origin of cravings’ … ‘This is the cessation of cravings’ … ‘This is the practice that leads to the cessation of cravings.’

‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.

43.1

Knowing and seeing like this, my mind was freed from the cravings of sensuality, desire to be reborn, and ignorance.

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.

43.2

When it was freed, I knew it was freed.

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.

43.3

I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.

44.1

This was the third knowledge, which I achieved in the last watch of the night.

Ayaṁ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā;

44.2

Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.

avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.

44.3

But even such pleasant feeling did not occupy my mind.

Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.

45.1

Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds,

Abhijānāmi kho panāhaṁ, aggivessana, anekasatāya parisāya dhammaṁ desetā.

45.2

and each person thinks

Apissu maṁ ekameko evaṁ maññati:

45.3

that I am teaching the Dhamma especially for them.

‘mamevārabbha samaṇo gotamo dhammaṁ desetī’ti.

45.4

But it should not be seen like this.

Na kho panetaṁ, aggivessana, evaṁ daṭṭhabbaṁ;

45.5

The Realized One teaches others only so that they can understand.

yāvadeva viññāpanatthāya tathāgato paresaṁ dhammaṁ deseti.

45.6

When that talk is finished, I still, settle, unify, and immerse my mind in samādhi internally, using the same meditation subject as a foundation of samādhi that I used before, which is my usual meditation.”

So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti.

45.7

“I’d believe that of Master Gotama, just like a perfected one, a fully awakened Buddha.

“Okappaniyametaṁ bhoto gotamassa yathā taṁ arahato sammāsambuddhassa.

45.8

But do you ever recall sleeping during the day?”

Abhijānāti kho pana bhavaṁ gotamo divā supitā”ti?

46.1

“I do recall that in the last month of the summer, I have spread out my outer robe folded in four and lain down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.”

“Abhijānāmahaṁ, aggivessana, gimhānaṁ pacchime māse pacchābhattaṁ piṇḍapātapaṭikkanto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sato sampajāno niddaṁ okkamitā”ti.

46.2

“Some ascetics and brahmins call that a deluded abiding.”

“Etaṁ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṁ vadantī”ti?

46.3

“That’s not how to define whether someone is deluded or not.

“Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā.

46.4

But as to how to define whether someone is deluded or not,

Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca,

46.5

listen and pay close attention, I will speak.”

taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

46.6

“Yes, sir,” replied Saccaka.

“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi.

46.7

The Buddha said this:

Bhagavā etadavoca:

47.1

“Whoever has not given up the cravings that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death is deluded, I say.

“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi.

47.2

For it’s not giving up the cravings that makes you deluded.

Āsavānañhi, aggivessana, appahānā sammūḷho hoti.

47.3

Whoever has given up the cravings that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say.

Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi.

47.4

For it’s giving up the cravings that makes you not deluded.

Āsavānañhi, aggivessana, pahānā asammūḷho hoti.

47.5

The Realized One has given up the cravings that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.

Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

47.6

Just as a palm tree with its crown cut off is incapable of further growth,

Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā;

47.7

in the same way, the Realized One has given up the cravings so they are unable to arise in the future.”

evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā”ti.

48.1

When he had spoken, Saccaka said to him,

Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca:

48.2

“It’s incredible, Master Gotama, it’s amazing!

“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.

48.3

When Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.

Yāvañcidaṁ bhoto gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa.

48.4

I recall taking on Pūraṇa Kassapa in debate.

Abhijānāmahaṁ, bho gotama, pūraṇaṁ kassapaṁ vādena vādaṁ samārabhitā.

48.5

He dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness.

Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.

48.6

But when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.

Bhoto pana gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa.

48.7

I recall taking on Makkhali Gosāla,

Abhijānāmahaṁ, bho gotama, makkhaliṁ gosālaṁ …pe…

48.8

Ajita Kesakambala,

ajitaṁ kesakambalaṁ …

48.9

Pakudha Kaccāyana,

pakudhaṁ kaccāyanaṁ …

48.10

Sañjaya Belaṭṭhiputta,

sañjayaṁ belaṭṭhaputtaṁ …

48.11

and Nigaṇṭha Nātaputta in debate.

nigaṇṭhaṁ nāṭaputtaṁ vādena vādaṁ samārabhitā.

48.12

They all dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness.

Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.

48.13

48.14

Well, now, Master Gotama, I must go.

Handa ca dāni mayaṁ, bho gotama, gacchāma.

48.15

I have many duties, and much to do.”

Bahukiccā mayaṁ, bahukaraṇīyā”ti.

48.16

“Please, Aggivessana, go at your convenience.”

“Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti.

48.17

Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, got up from his seat and left.

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

48.18

Mahāsaccakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.