MN 100 With Saṅgārava – Saṅgāravasutta

Medium Discourses Collection 100 – Majjhima Nikāya 100

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of bhikkhū.

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.

2.1

Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Buddha, the teaching, and the Saṅgha.

Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca.

2.2

Once, she tripped and expressed this heartfelt sentiment three times:

Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṁ udānaṁ udānesi:

2.3

“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

“Namo tassa bhagavato arahato sammāsambuddhassa.

2.4

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.

2.5

Homage to that Blessed One, the perfected one, the fully awakened Buddha!”

Namo tassa bhagavato arahato sammāsambuddhassā”ti.

3.1

Now at that time the brahmin student Saṅgārava was residing in Caṇḍalakappa. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.

Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.

3.2

Hearing Dhanañjānī’s exclamation,

Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṁ vācaṁ bhāsamānāya.

3.3

he said to her,

Sutvā dhanañjāniṁ brāhmaṇiṁ etadavoca:

3.4

“The brahmin lady named Dhanañjānī is a disgrace! Though brahmins who are proficient in the three Vedas are found, she praises that shaveling, that fake ascetic.”

“avabhūtāva ayaṁ dhanañjānī brāhmaṇī, parabhūtāva ayaṁ dhanañjānī brāhmaṇī, vijjamānānaṁ tevijjānaṁ brāhmaṇānaṁ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṁ bhāsissatī”ti.

3.5

“But my little dear, you don’t understand the Buddha’s ethics and wisdom.

“Na hi pana tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jānāsi.

3.6

If you did, you’d never think of abusing or insulting him.”

Sace tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jāneyyāsi, na tvaṁ, tāta bhadramukha, taṁ bhagavantaṁ akkositabbaṁ paribhāsitabbaṁ maññeyyāsī”ti.

3.7

“Well then, ma’am, let me know when the Buddha arrives in Caṇḍalakappa.”

“Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṁ anuppatto hoti atha me āroceyyāsī”ti.

3.8

“I will, dear,” she replied.

“Evaṁ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.

4.1

And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa,

Atha kho bhagavā kosalesu anupubbena cārikaṁ caramāno yena cañcalikappaṁ tadavasari.

4.2

where he stayed in the mango grove of the Todeyya brahmins.

Tatra sudaṁ bhagavā cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane.

5.1

Dhanañjānī heard that he had arrived.

Assosi kho dhanañjānī brāhmaṇī: “bhagavā kira cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane”ti.

5.2

So she went to Saṅgārava and told him, adding,

Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṁ māṇavaṁ etadavoca:

5.3

“ayaṁ, tāta bhadramukha, so bhagavā cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane.

5.4

“Please, my little dear, go at your convenience.”

Yassadāni, tāta bhadramukha, kālaṁ maññasī”ti.

5.5

“Yes, ma’am,” replied Saṅgārava. He went to the Buddha and exchanged greetings with him.

“Evaṁ, bho”ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

5.6

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo māṇavo bhagavantaṁ etadavoca:

6.1

“Master Gotama, there are some ascetics and brahmins who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in the present life.

“Santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti.

6.2

Where do you stand regarding these?”

Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesaṁ bhavaṁ gotamo katamo”ti?

7.1

“I say there is a diversity among those who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in the present life.

“Diṭṭhadhammābhiññāvosānapāramippattānaṁ, ādibrahmacariyaṁ paṭijānantānampi kho ahaṁ, bhāradvāja, vemattaṁ vadāmi.

7.2

There are some ascetics and brahmins who are oral transmitters.

Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā.

7.3

Through oral transmission they claim to have mastered the fundamentals of the spiritual life.

Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti;

7.4

For example, the brahmins who are proficient in the three Vedas.

seyyathāpi brāhmaṇā tevijjā.

7.5

There are some ascetics and brahmins who solely by mere faith claim to have mastered the fundamentals of the spiritual life.

Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṁ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti;

7.6

For example, those who rely on logic and inquiry.

seyyathāpi takkī vīmaṁsī.

7.7

There are some ascetics and brahmins who, having directly known for themselves the principle regarding teachings not learned before from another, claim to have mastered the fundamentals of the spiritual life.

Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti.

7.8

I am one of those.

Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi.

8.1

And here’s a way to understand that I am one of them.

Tadamināpetaṁ, bhāradvāja, pariyāyena veditabbaṁ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi.

9.1

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

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

9.2

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

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.

9.3

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.

9.4

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.

9.5

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

9.6

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:

9.7

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

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

9.8

Āḷāra Kālāma replied,

Evaṁ vutte, bhāradvāja, āḷāro kālāmo maṁ etadavoca:

9.9

‘Stay, venerable.

‘viharatāyasmā.

9.10

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.

9.11

I quickly memorized that teaching.

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

9.12

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, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.

9.13

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

9.14

‘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;

9.15

Surely he meditates knowing and seeing this teaching.’

addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.

10.1

So I approached Āḷāra Kālāma and said to him:

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

10.2

‘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?

10.3

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

Evaṁ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.

10.4

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

10.5

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

‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;

10.6

energy,

na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe…

10.7

mindfulness,

sati …

10.8

samādhi,

samādhi …

10.9

and wisdom; I too have these things.

paññā, mayhampatthi paññā.

10.10

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.

10.11

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

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

10.12

So I approached Āḷāra Kālāma and said to him,

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

10.13

‘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?

10.14

‘I have, reverend.’

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

10.15

‘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.

10.16

‘We are fortunate, reverend, so very fortunate

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

10.17

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

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

10.18

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;

10.19

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.

10.20

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.

10.21

I am like you and you are like me.

Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.

10.22

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

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

10.23

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

10.24

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

10.25

‘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.

10.26

Realizing that this teaching was inadequate, I left disappointed.

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

11.1

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, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:

11.2

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

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

11.3

Uddaka replied,

Evaṁ vutte, bhāradvāja, udako rāmaputto maṁ etadavoca:

11.4

‘Stay, venerable.

‘viharatāyasmā.

11.5

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.

11.6

I quickly memorized that teaching.

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

11.7

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, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.

11.8

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

11.9

‘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;

11.10

Surely he meditated knowing and seeing this teaching.’

addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.

11.11

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

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

11.12

‘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?

11.13

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

Evaṁ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.

11.14

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

11.15

‘It’s not just Rāma who had faith,

‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;

11.16

energy,

na kho rāmasseva ahosi vīriyaṁ …pe…

11.17

mindfulness,

sati …

11.18

samādhi,

samādhi …

11.19

and wisdom; I too have these things.

paññā, mayhampatthi paññā.

11.20

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.

11.21

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

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

12.1

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

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

12.2

‘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?

12.3

‘He had, reverend.’

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

12.4

‘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.

12.5

‘We are fortunate, reverend, so very fortunate

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,

12.6

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

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.

12.7

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

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

12.8

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.

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

12.9

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.

12.10

Rāma was like you and you are like Rāma.

Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi.

12.11

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

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

12.12

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, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.

12.13

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

12.14

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

12.15

Realizing that this teaching was inadequate, I left disappointed.

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

13.1

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, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.

13.2

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 for alms.

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

13.3

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

13.4

‘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.

13.5

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

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.

13.6

So I sat down right there, thinking:

So kho ahaṁ, bhāradvāja, tattheva nisīdiṁ:

13.7

‘This is good enough for meditation.’

‘alamidaṁ padhānāyā’ti.

14.1

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

Apissu maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.

14.2

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

Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ.

14.3

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

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:

14.4

to light a fire and produce heat.

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

14.5

What do you think, Bhāradvāja?

Taṁ kiṁ maññasi, bhāradvāja,

14.6

By drilling the stick against that green, sappy log lying in 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?

14.7

“No, Master Gotama.

“No hidaṁ, bho gotama.

14.8

Why is that?

Taṁ kissa hetu?

14.9

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

Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ;

14.10

That person will eventually get weary and frustrated.”

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

14.11

“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 suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.

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

14.12

This was the first example that occurred to me.

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

15.1

Then a second example occurred to me.

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

15.2

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

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

15.3

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

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:

15.4

to light a fire and produce heat.

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

15.5

What do you think, Bhāradvāja?

Taṁ kiṁ maññasi, bhāradvāja,

15.6

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?

15.7

“No, Master Gotama.

“No hidaṁ, bho gotama.

15.8

Why is that?

Taṁ kissa hetu?

15.9

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;

15.10

That person will eventually get weary and frustrated.” “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.

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, 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.

15.11

This was the second example that occurred to me.

Ayaṁ kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

16.1

Then a third example occurred to me.

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

16.2

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

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

16.3

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

Atha puriso āgaccheyya uttarāraṇiṁ ādāya:

16.4

to light a fire and produce heat.

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.

16.5

What do you think, Bhāradvāja?

Taṁ kiṁ maññasi, bhāradvāja,

16.6

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?

16.7

“Yes, Master Gotama.

“Evaṁ, bho gotama.

16.8

Why is that?

Taṁ kissa hetu?

16.9

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.

16.10

“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, bhāradvāja, 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.

16.11

This was the third example that occurred to me.

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

16.12

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

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

17.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

17.2

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

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

17.3

So that’s what I did,

So kho ahaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.

17.4

until sweat ran from my armpits.

Tassa mayhaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.

17.5

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

17.6

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, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.

17.7

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, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

18.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

18.2

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

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

18.3

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

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

18.4

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

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

18.5

like the puffing of a blacksmith’s bellows.

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;

18.6

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

18.7

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.

19.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

19.2

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

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

19.3

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

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

19.4

But then strong winds ground my head,

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

19.5

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

Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya;

19.6

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

19.7

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.

20.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

20.2

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

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

20.3

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

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

20.4

But then I got a severe headache,

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

20.5

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

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

20.6

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

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.

21.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

21.2

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

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.

21.3

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

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

21.4

But then strong winds carved up my belly,

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

21.5

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

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

21.6

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

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, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

22.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, 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.

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

22.4

But then there was an intense burning in my body,

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

22.5

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

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

22.6

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

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.

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

23.1

Then some deities saw me and said,

Apissu maṁ, bhāradvāja, devatā disvā evamāhaṁsu:

23.2

‘The ascetic Gotama is dead.’

‘kālaṅkato samaṇo gotamo’ti.

23.3

Others said,

Ekaccā devatā evamāhaṁsu:

23.4

‘He’s not dead, but he’s dying.’

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

23.5

Others said,

Ekaccā devatā evamāhaṁsu:

23.6

‘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, nāpi kālaṁ karoti;

23.7

arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.

24.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

24.2

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

‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.

24.3

But deities came to me and said,

Atha kho maṁ, bhāradvāja, devatā upasaṅkamitvā etadavocuṁ:

24.4

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

‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji.

24.5

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.

24.6

Tāya tvaṁ yāpessasī’ti.

24.7

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

24.8

‘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.

24.9

Taṁ mamassa musā’ti.

24.10

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

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

25.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

25.2

‘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.

25.3

So that’s what I did,

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

25.4

until my body became extremely emaciated.

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

25.5

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.

25.6

my bottom became like a camel’s hoof,

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya;

25.7

my vertebrae stuck out like beads on a string,

seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.

25.8

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.

25.9

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.

25.10

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.

25.11

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, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.

25.12

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

So kho ahaṁ, bhāradvāja, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.

25.13

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, bhāradvāja, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.

26.1

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

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

26.2

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

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

26.3

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;

26.4

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

yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

27.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

27.2

‘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;

27.3

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

27.4

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

27.5

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.

27.6

Could there be another path to awakening?’

Siyā nu kho añño maggo bodhāyā’ti?

28.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

28.2

‘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.

28.3

Could that be the path to awakening?’

Siyā nu kho eso maggo bodhāyā’ti?

28.4

Stemming from that memory came the realization:

Tassa mayhaṁ, bhāradvāja, satānusāri viññāṇaṁ ahosi:

28.5

‘That is the path to awakening!’

‘eseva maggo bodhāyā’ti.

29.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

29.2

‘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?

29.3

I thought,

Tassa mayhaṁ, bhāradvāja, etadahosi:

29.4

‘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.

30.1

Then it occurred to me,

Tassa mayhaṁ, bhāradvāja, etadahosi:

30.2

‘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.

30.3

Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.

30.4

So I ate some solid food.

So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.

30.5

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

Tena kho pana maṁ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:

30.6

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

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

30.7

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

Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:

30.8

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

‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti.

31-33.1

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 …

So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.

31-33.2

As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption …

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …

31-33.3

third absorption …

tatiyaṁ jhānaṁ …

31-33.4

fourth absorption.

catutthaṁ jhānaṁ upasampajja vihāsiṁ.

34.1

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.

34.2

I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details.

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

35.1

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

Ayaṁ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,

35.2

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.

36-38.1

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

36-38.2

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…

36-38.3

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

ayaṁ kho me, bhāradvāja, rattiyā majjhime yāme dutiyā

36-38.4

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

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

39.1

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

39.2

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;

39.3

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

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

40.1

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.

40.2

When it was freed, I knew it was freed.

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.

40.3

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.

41.1

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

Ayaṁ kho me, bhāradvāja, rattiyā pacchime yāme tatiyā

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.”

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

42.1

When he had spoken, Saṅgārava said to the Buddha,

Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca:

42.2

“Master Gotama’s effort was steadfast and appropriate for a noble person,

“aṭṭhitavataṁ bhoto gotamassa padhānaṁ ahosi, sappurisavataṁ bhoto gotamassa padhānaṁ ahosi;

42.3

since he is a perfected one, a fully awakened Buddha.

yathā taṁ arahato sammāsambuddhassa.

42.4

But Master Gotama, do gods survive?”

Kiṁ nu kho, bho gotama, atthi devā”ti?

42.5

“I’ve understood about gods in terms of causes.”

“Ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ—

42.6

adhidevā”ti.

42.7

“But Master Gotama, when asked ‘Do gods survive?’ why did you say that you have understood about gods in terms of causes?

“Kiṁ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ adhidevā’ti vadesi.

42.8

If that’s the case, isn’t it a hollow lie?”

Nanu, bho gotama, evaṁ sante tucchā musā hotī”ti?

42.9

“When asked ‘Do gods survive’, whether you reply ‘Gods survive’ or ‘I’ve understood in terms of causes’

“‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya;

42.10

a sensible person would come to the definite conclusion that

atha khvettha viññunā purisena ekaṁsena niṭṭhaṁ gantabbaṁ yadidaṁ:

42.11

gods survive.”

‘atthi devā’”ti.

42.12

“But why didn’t you say that in the first place?”

“Kissa pana me bhavaṁ gotamo ādikeneva na byākāsī”ti?

42.13

“It’s widely agreed in the world that

“Uccena sammataṁ kho etaṁ, bhāradvāja, lokasmiṁ yadidaṁ:

42.14

gods survive.”

‘atthi devā’”ti.

43.1

When he had spoken, Saṅgārava said to the Buddha,

Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca:

43.2

“Excellent, Master Gotama! Excellent!

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

43.3

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways.

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.

43.4

I go for refuge to Master Gotama, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

43.5

From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

43.6

Saṅgāravasuttaṁ niṭṭhitaṁ dasamaṁ.

43.7

Brāhmaṇavaggo niṭṭhito pañcamo.

44.0

Tassuddānaṁ

44.1

Brahmāyu selassalāyano,

44.2

ghoṭamukho ca brāhmaṇo;

44.3

Caṅkī esu dhanañjāni,

44.4

vāseṭṭho subhagāravoti.

45.0

Idaṁ vaggānamuddānaṁ

45.1

Vaggo gahapati bhikkhu,

45.2

paribbājakanāmako;

45.3

Rājavaggo brāhmaṇoti,

45.4

pañca majjhimaāgame.

45.5

Majjhimapaṇṇāsakaṁ samattaṁ.