Theravadan

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From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 36 Middle Discourses 36

Mahāsaccakasutta The Longer Discourse With Saccaka

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. On one occasion the Blessed One was living at Vesālī in the Hall with the Peaked Roof in the Great Wood.At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Tena kho pana samayena bhagavā pubbaṇhasamayaṁ sunivattho hoti pattacīvaramādāya vesāliṁ piṇḍāya pavisitukāmo. Now on that occasion, it being morning, the Blessed One had finished dressing and had taken his bowl and (outer) robe, being desirous of going into Vesālī for alms.Now at that time in the morning the Buddha, being properly dressed, took his bowl and robe, wishing to enter Vesālī for alms.

Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Then as Saccaka the Nigantha’s son was walking and wandering for exercise he came to the Great Wood, to the Hall with the Peaked Roof.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.

Addasā kho āyasmā ānando saccakaṁ nigaṇṭhaputtaṁ dūratova āgacchantaṁ. The venerable Ānanda saw him coming in the distance.Venerable Ānanda saw him coming off in the distance,

Disvāna bhagavantaṁ etadavoca: When he saw him, he said to the Blessed One:and said to the Buddha,

“ayaṁ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. ‘Venerable sir, here comes Saccaka the Nigantha’s son; he is a debater, a clever speaker, and regarded by many as a saint.“Sir, Saccaka, the son of Jain parents, is coming. He’s a controversialist who pretends to be astute and is deemed holy by many people.

Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. He wants to decry the Enlightened One, to decry the Dhamma, to decry the Sangha.He wants to discredit the Buddha, the teaching, and the Saṅgha.

Sādhu, bhante, bhagavā muhuttaṁ nisīdatu anukampaṁ upādāyā”ti. It would be good if the Blessed One would sit down for a while out of compassion.’Please, sir, sit for an hour out of sympathy.”

Nisīdi bhagavā paññatte āsane. The Blessed One sat down on the seat made ready.The Buddha sat down on the seat spread out.

Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca: Then Saccaka the Nigantha’s son went up to him and exchanged greetings with him, and after the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said to the Blessed One: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,

“Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṁ. ‘Master Gotama, there are some monks and divines who abide in pursuit of the practice of developing the body without developing the mind.“Worthy Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the mind.

Phusanti hi te, bho gotama, sārīrikaṁ dukkhaṁ vedanaṁ. They are touched by bodily painful feeling.They suffer painful physical feelings.

Bhūtapubbaṁ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ. It has happened that a man who is touched by bodily painful feeling got a paralysis of the thigh or his heart burst or hot blood gushed from his mouth or he went mad, out of his mind.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.

Tassa kho etaṁ, bho gotama, kāyanvayaṁ cittaṁ hoti, kāyassa vasena vattati. So then the mind was subservient to the body, it let the body wield mastery.Their mind was subject to the body, and the body had power over it.

Taṁ kissa hetu? Why is that?Why is that?

Abhāvitattā cittassa. Because the mind was not developed.Because their mind was not developed.

Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṁ. But there are some monks and divines who abide in pursuit of developing the mind, without developing the body.There are some ascetics and brahmins who live committed to the practice of developing the mind, without developing physical endurance.

Phusanti hi te, bho gotama, cetasikaṁ dukkhaṁ vedanaṁ. They are touched by mental painful feeling.They suffer painful mental feelings.

Bhūtapubbaṁ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ. It has happened that a man touched by mental painful feeling also got a paralysis of the thigh or his heart burst or hot blood gushed from his mouth or he went mad, out of his mind.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.

Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. So then the body was subservient to the mind, it let the mind wield mastery.Their body was subject to the mind, and the mind had power over it.

Taṁ kissa hetu? Why is that?Why is that?

Abhāvitattā kāyassa. Because the body was not developed.Because their physical endurance was not developed.

Tassa mayhaṁ, bho gotama, evaṁ hoti: Master Gotama, it has occurred to me:It occurs to me that

‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti. surely Master Gotama’s disciples abide in pursuit of developing the mind, without developing the body?’The worthy Gotama’s disciples must live committed to the practice of developing the mind, without developing physical endurance.”

“Kinti pana te, aggivessana, kāyabhāvanā sutā”ti? ‘But Aggivessana, how has development of body been learnt by you?’“But Aggivessana, what have you heard about the development of physical endurance?”

“Seyyathidaṁ—‘Well, there are, for example,“Take, for example,

nando vaccho, kiso saṅkicco, makkhali gosālo—Nanda Vaccha, Kisa Sankicca, Makkhali Gosāla.Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla.

etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyanti, They go naked, rejecting conventions, licking their hands, not coming when asked, not stopping when asked, they do not accept anything brought, or anything specially made, or an invitation;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 their behalf, or an invitation for a meal.

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. they receive nothing out of a pot, from out of a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a woman with child, from a woman giving suck, from (where) a woman is lying with a man, from where food is advertized to be distributed, from where a dog is waiting, from where flies are buzzing; they accept no fish or meat, they drink no wine or spirits or fermented liquor.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 lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.

Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā …pe… sattāgārikā vā honti sattālopikā. They keep to one house, to one morsel; they keep to two houses, to two morsels; … they keep to seven houses, to seven morsels.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.

Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti …pe… sattahipi dattīhi yāpenti. They live on one saucerful, on two saucerfuls … on seven saucerfuls, a day.They feed on one saucer a day, two saucers a day, up to seven saucers a day.

Ekāhikampi āhāraṁ āhārenti, dvīhikampi āhāraṁ āhārenti …pe… sattāhikampi āhāraṁ āhārenti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti. They take food once each day, once each two days … once each seven days; and so up to once each fortnight, they dwell devoted to such practice of taking food at stated intervals.’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.”

“Kiṁ pana te, aggivessana, tāvatakeneva yāpentī”ti? ‘But do they always subsist like that, Aggivessana?’“But Aggivessana, do they get by on so little?”

“No hidaṁ, bho gotama. ‘No, Master Gotama,“No, worthy Gotama.

Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. sometimes they chew good hard food, eat good soft food, taste good relishes, drink good drinks.Sometimes they eat luxury fresh and cooked foods and drink a variety of luxury beverages.

Te imaṁ kāyaṁ balaṁ gāhenti nāma, brūhenti nāma, medenti nāmā”ti. With that they pick up strength, wax and get fat.’They gather their body’s strength, build it up, and get fat.”

“Yaṁ kho te, aggivessana, purimaṁ pahāya pacchā upacinanti, evaṁ imassa kāyassa ācayāpacayo hoti. ‘What they once abandoned, Aggivessana, they later gather together again. That is how there is amassing and dispersal of this body.“What they earlier gave up, they later got back. That is how there is the increase and decrease of this body.

Kinti pana te, aggivessana, cittabhāvanā sutā”ti? Now how has development of mind been learnt by you?’But Aggivessana, what have you heard about development of the mind?”

Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi. When Saccaka the Nigantha’s son was asked by the Blessed One about development of mind, he was unable to answer.When Saccaka was questioned by the Buddha about development of the mind, he was stumped.

Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: Then the Blessed One told him:So the Buddha said to Saccaka,

“yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. ‘What you have just spoken of as development of body, Aggivessana, is not developing the body according to Dhamma in the Noble Discipline.“The development of physical endurance that you have described is not the legitimate development of physical endurance in the Noble One’s training.

Kāyabhāvanampi kho tvaṁ, aggivessana, na aññāsi, kuto pana tvaṁ cittabhāvanaṁ jānissasi? Since you do not know what development of body is, how should you know what developing the mind is?And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind?

Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Nevertheless, Aggivessana, listen how a man is undeveloped in body and undeveloped in mind, and how he is developed in body and developed in mind,Still, as to how someone is undeveloped in physical endurance and mind, and how someone is developed in physical endurance and mind,

Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. and heed well what I shall say.’listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. ‘Even so, sir,’ Saccaka the Nigantha’s son replied.“Yes, worthy sir,” replied Saccaka.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? ‘How is man undeveloped in body and undeveloped in mind?“And how is someone undeveloped in physical endurance and mind?

Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. Here, Aggivessana, pleasant feeling arises in an untaught ordinary man.Take an unlearned ordinary person who has a pleasant feeling.

So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Touched by that pleasant feeling, he lusts after that pleasant feeling, and he keeps lusting after that pleasant feeling.When they experience a pleasant feeling they become full of lust for it.

Tassa sā sukhā vedanā nirujjhati. That pleasant feeling of his ceases.Then that pleasant feeling ceases.

Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. With the cessation of the pleasant feeling painful feeling (later) arises.And when it ceases, a painful feeling arises.

So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Touched by that painful feeling he sorrows, grieves and laments, beating his breast, he weeps and becomes distraught.When they suffer painful feeling, they sorrow and wail and lament, beating their breast and falling into confusion.

Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa. When that pleasant feeling is arisen in him, it invades the mind and remains because the body is not developed. And when that painful feeling is arisen in him, it invades the mind and remains because the mind is not developed.Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the 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. Anyone in whom, in this double manner, pleasant feeling arisen invades the mind and remains because the body is not developed, and painful feeling arisen invades the mind and remains because the mind is not developed, is thus undeveloped in body and undeveloped in mind.Anyone whose mind is occupied by both pleasant and painful feelings like this is undeveloped both in physical endurance and in mind.

Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? And how is man developed in body and developed in mind?And how is someone developed in physical endurance and mind?

Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. Here, Aggivessana, pleasant feeling arises in a well-taught noble disciple.Take a learned noble disciple who has a pleasant feeling.

So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Touched by that pleasant feeling, he does not lust after that pleasant feeling, he does not keep lusting after that pleasant feeling.When they experience a pleasant feeling they don’t become full of lust for it.

Tassa sā sukhā vedanā nirujjhati. That pleasant feeling of his ceases.Then that pleasant feeling ceases.

Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. With the cessation of the pleasant feeling, painful feeling (later) arises.And when it ceases, painful feeling arises.

So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Touched by that painful feeling, he does not sorrow, grieve or lament, he does not, beating his breast, weep and become distraught.When they suffer painful feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.

Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. When that pleasant feeling is arisen in him it does not invade the mind and remain because the body is developed. And when that painful feeling is arisen in him, it does not invade the mind and remain because the mind is developed.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.

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. Anyone in whom, in this double manner, pleasant feeling arisen does not invade the mind and remain because the body is developed, and painful feeling arisen does not invade the mind and remain because the mind is developed, is thus developed in mind and developed in body.’Anyone whose mind is not occupied by both pleasant and painful feelings like this is developed both in physical endurance and in mind.”

“Evaṁ pasanno ahaṁ bhoto gotamassa. ‘I have confidence in Master Gotama thus:“I am quite confident that the worthy Gotama

Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti. “He is developed in body and developed in mind.”’is developed in physical endurance and in mind.”

“Addhā kho te ayaṁ, aggivessana, āsajja upanīya vācā bhāsitā, ‘Surely, Aggivessana, the words you have spoken are directly personal.“Your words are clearly invasive and intrusive, Aggivessana.

api ca te ahaṁ byākarissāmi. Nevertheless I shall answer you.Nevertheless, I will answer you.

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. Since I shaved off my hair and beard, put on the yellow cloth, and went forth from the home life into homelessness, that pleasant feeling arisen might invade my mind and remain, or that painful feeling arisen might invade my mind and remain — that is not possible.’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.”

“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. ‘Has there perhaps never arisen in Master Gotama a feeling so pleasant as to invade his mind and remain? Has there perhaps never arisen in Master Gotama a feeling so painful as to invade his mind and remain?’“Worthy Gotama mustn’t have experienced the kind of pleasant or painful feelings that would occupy the mind.”

“Kiñhi no siyā, aggivessana? ‘Why not, Aggivessana?“How could I not, Aggivessana?

Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: Here, before my enlightenment, while I was still only an unenlightened Bodhisatta I thought:Before my awakening—when I was still unawakened but intent on awakening—I thought:

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. “House life is a constraint and it is a place of dirt; life gone forth is wide open.‘Life at home is cramped and dirty, life gone forth is wide open.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It is not possible while living in a house to lead the life divine as utterly perfect and pure as a polished shell.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Suppose I shaved off my hair and beard, put on the yellow cloth, and went forth from the home life into homelessness?”Why don’t I shave off my hair and beard, dress in ocher robes, and go 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. So, Aggivessana, at a later time, while still young, a black-haired young man endowed with the blessing of youth, in the prime of life, though my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the yellow cloth, and went forth from the home life into homelessness.Some time later, while still with pristine black hair, 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 evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: Having thus gone forth in search of what is good, seeking the supreme state of sublime peace, I went to Āḷāra Kālāma and said to him: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,

‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Friend Kālāma, I want to lead the life divine in this Dhamma and discipline.’‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’

Evaṁ vutte, aggivessana, āḷāro kālāmo maṁ etadavoca: When this was said, Aggivessana, Āḷāra Kālāma said to me:Āḷāra Kālāma replied,

‘viharatāyasmā, ‘You may stay here, venerable sir.‘Stay, venerable.

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. This Dhamma is such that a wise man can soon enter upon and abide in it, realizing for himself through direct knowledge his own teacher’s doctrine.’This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly learned that Dhamma, Aggivessana.I quickly memorized that teaching.

So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. As far as mere lip-reciting and mere repeating was concerned, I could speak the doctrine of knowledge and the doctrine of the elders, and I could claim, ‘I know and see,’ as could others.As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.

Tassa mayhaṁ, aggivessana, etadahosi: I thought, Aggivessana:Then it occurred to me,

‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, ‘It is not through mere faith alone that Āḷāra Kālāma declares: “By realizing it for myself with direct knowledge, I enter upon and abide in this Dhamma”;‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”

addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti. certainly Āḷāra Kālāma abides knowing and seeing this Dhamma.’Surely he meditates knowing and seeing this teaching.’

Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: Then, Aggivessana, I went to Āḷāra Kālāma and said to him:So I approached Āḷāra Kālāma and said to him,

‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? ‘Friend Kālāma, in what way do you declare that by realizing it for yourself with direct knowledge you enter upon and abide in this Dhamma?’‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’

Evaṁ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. When this was said, Aggivessana, Āḷāra Kālāma declared the base of nothingness.When I said this, he declared the dimension of nothingness.

Tassa mayhaṁ, aggivessana, etadahosi: I thought, Aggivessana:Then it occurred to me,

‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; ‘Not only Āḷāra Kālāma has faith; I too have faith.‘It’s not just Āḷāra Kālāma who has faith,

na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; Not only Āḷāra Kālāma has energy; I too have energy.energy,

na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; Not only Āḷāra Kālāma has mindfulness; I too have mindfulness.mindfulness,

na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; Not only Āḷāra Kālāma has concentration; I too have concentration.immersion,

na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā; Not only Āḷāra Kālāma has wisdom; I too have wisdom.and wisdom; I too have these things.

yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. Suppose I endeavour to realize the Dhamma that Āḷāra Kālāma declares he enters upon and abides in by realizing it for himself with direct knowledge.’Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I quickly entered upon and abided in that Dhamma, having realized it for myself with direct knowledge, Aggivessana.I quickly realized that teaching with my own insight, and lived having achieved it.

‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Friend Kālāma, is it in this way that you declare that by realizing it for yourself with direct knowledge you enter upon and abide in this Dhamma?’‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’

‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘That is how I declare it, friend.’‘I have, reverend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘I too, friend, in this way enter upon and abide in this Dhamma, having realized it for myself with direct knowledge.’‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ‘It is a gain for us, friend, it is very good for us,‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. that we see such a venerable one as our companion in the life divine.to see a venerable such as yourself as one of our spiritual companions!

Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; So the Dhamma I declare I have realized for myself with direct knowledge is the Dhamma you enter upon and abide in, having realized it for yourself with direct knowledge;So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it.

yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. and the Dhamma you enter upon and abide in, having realized it for yourself with direct knowledge, is the Dhamma I declare I have realized for myself with direct knowledge.The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.

Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. So the Dhamma I know is the Dhamma you know, and the Dhamma you know is the Dhamma I know.So the teaching that I know, you know, and the teaching you know, I know.

Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. As I am, so are you; as you are, so am I.I am like you and you are like me.

Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Come, friend, let us now lead this group together.’Come now, reverend! We should both lead this community together.’

Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. Thus, Aggivessana, Āḷāra Kālāma, my teacher, placed me, his pupil, on an equal footing with himself and honoured me with high honour.And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with high praise.

Tassa mayhaṁ, aggivessana, etadahosi: I thought, Aggivessana:Then it occurred to me,

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. ‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only as far as the base of nothingness.’‘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.’

So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. So, being dissatisfied with that Dhamma, I left it and went away.Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: So, Aggivessana, still searching for what is good, seeking the supreme state of sublime peace, I went to Uddaka Rāmaputta and said to him: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,

‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti. ‘Friend, I want to lead the life divine in this Dhamma and discipline.’‘Reverend, I wish to lead the spiritual life in this teaching and training.’

Evaṁ vutte, aggivessana, udako rāmaputto maṁ etadavoca: When this was said, Aggivessana, Uddaka Rāmaputta said to me:Uddaka replied,

‘viharatāyasmā, ‘You may stay here, venerable sir.‘Stay, venerable.

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I quickly learned that Dhamma, Aggivessana.I quickly memorized that teaching.

Tassa mayhaṁ, aggivessana, etadahosi: I thought, Aggivessana:Then it occurred to me,

‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. ‘It was not through mere faith alone that Rāma declared: “By realizing it for myself with direct knowledge, I enter upon and abide in this Dhamma”;‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”

Addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti. certainly Rāma abided knowing and seeing this Dhamma.’Surely he meditated knowing and seeing this teaching.’

Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: Then, Aggivessana, I went to Uddaka Rāmaputta and said to him:So I approached Uddaka son of Rāma and said to him,

‘kittāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? ‘Friend, in what way did Rāma declare that by realizing it for himself with direct knowledge he entered upon and abided in this Dhamma?’‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’

Evaṁ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. When this was said, Aggivessana, Uddaka Rāmaputta declared the base of neither-perception-nor-non-perception.When I said this, Uddaka son of Rāma declared the dimension of neither perception nor non-perception.

Tassa mayhaṁ, aggivessana, etadahosi: I thought, Aggivessana:Then it occurred to me,

‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; ‘Not only Rāma had faith; I too have faith.‘It’s not just Rāma who had faith,

na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; Not only Rāma had energy; I too have energy.energy,

na kho rāmasseva ahosi sati, mayhampatthi sati; Not only Rāma had mindfulness; I too have mindfulness.mindfulness,

na kho rāmasseva ahosi samādhi, mayhampatthi samādhi; Not only Rāma had concentration; I too have concentration.immersion,

na kho rāmasseva ahosi paññā, mayhampatthi paññā; Not only Rāma had wisdom; I too have wisdom.and wisdom; I too have these things.

yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. Suppose I endeavour to realize the Dhamma that Rāma declared he entered upon and abided in by realizing it for himself with direct knowledge.’Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’

‘ettāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Friend, is it in this way that Rāma declared that by realizing it for himself with direct knowledge he entered upon and abided in this Dhamma?’‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’

‘Ettāvatā kho āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘That is how Rāma declared it, friend.’‘He had, reverend.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ‘It is a gain for us, friend, it is very good for us,‘We are fortunate, reverend, so very fortunate

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. So the Dhamma Rāma declared he had realized for himself with direct knowledge is the Dhamma you enter upon and abide in, having realized it for yourself with direct knowledge; and the Dhamma you enter upon and abide in, having realized it for yourself with direct knowledge, is the Dhamma Rāma declared he had realized for himself with direct knowledge.So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell having achieved it. The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it.

Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. So the Dhamma Rāma directly knew is the Dhamma you know, and the Dhamma you know is the Dhamma Rāma directly knew.So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.

Iti yādiso rāmo ahosi tādiso tuvaṁ; yādiso tuvaṁ tādiso rāmo ahosi. As Rāma was, so are you; as you are, so was Rāma.Rāma was like you and you are like Rāma.

Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Come, friend, now you lead this group.’Come now, reverend! You should lead this community.’

Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. Thus, Aggivessana, Uddaka Rāmaputta, my companion in the life divine, placed me in the position of teacher and honoured me with high honour.And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a tutor and honored me with high praise.

Tassa mayhaṁ, aggivessana, etadahosi: I thought, Aggivessana:Then it occurred to me,

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. ‘This Dhamma does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only as far as the base of neither-perception-nor-non-perception.’‘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.’

So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. So, Aggivessana, still searching for what is good, seeking the supreme state of sublime peace, walking by stages through the Magadhan country, I eventually arrived at Uruvelā, at Senānigama.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 the town of Senā in Uruvelā.

Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. There I saw an agreeable piece of ground, a delightful grove, a clear-flowing river with pleasant, smooth banks, and nearby a village as alms resort.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 resort to for alms.

Tassa mayhaṁ, aggivessana, etadahosi: I thought, Aggivessana:Then it occurred to me,

‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. ‘This is an agreeable piece of ground, this delightful grove, this clear-flowing river with pleasant smooth banks, and nearby a village as alms resort.‘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 resort to for alms.

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. This will serve for the endeavour of a clansman who seeks endeavour.’This is good enough for striving for a gentleman wanting to strive.’

So kho ahaṁ, aggivessana, tattheva nisīdiṁ And I sat down there,So I sat down right there, thinking:

‘alamidaṁ padhānāyā’ti. thinking: “This will serve for endeavour.”’‘This is good enough for striving.’

Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. ‘Now these three similes occurred to me spontaneously, never heard before.And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me.

Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Suppose there were a wet, sappy piece of wood lying in water,Suppose there was a green, sappy log, and it was lying in water.

Atha puriso āgaccheyya uttarāraṇiṁ ādāya: and a man came with an upper fire-stick, thinking:Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. “I shall light a fire, I shall produce heat”;to light a fire and produce heat.

Taṁ kiṁ maññasi, aggivessana, how do you conceive this, Aggivessana,What do you think, Aggivessana?

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? would the man light a fire and produce heat by taking the upper fire-stick and rubbing with it the wet, sappy piece of wood lying in water?’By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”

“No hidaṁ, bho gotama”. ‘No, Master Gotama.“No, worthy Gotama.

“Taṁ kissa hetu”? Why not?Why is that?

“Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ. Because it is a wet, sappy piece of wood, and besides, it is lying in water.Because it’s a green, sappy log, and it’s lying in the water.

Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. So the man would reap weariness and disappointment.’That person will eventually get weary and frustrated.”

“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. ‘So, Aggivessana, while a monk or divine lives still bodily and mentally not withdrawn from sensual desires, and while his lust, affection, passion, thirst and fever for sensual desires are not quite abandoned and quieted within him, then, even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment,“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 exertion, they are incapable of knowledge and vision, of supreme awakening.

No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. and even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment.

Ayaṁ kho maṁ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the first simile that occurred to me spontaneously, never heard before.This was the first example that occurred to me.

Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Again, a second simile occurred to me spontaneously, never heard before.Then a second example occurred to me.

Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ. Suppose there were a wet, sappy piece of wood lying on dry land far from water,Suppose there was a green, sappy log, and it was lying on dry land far from the water.

Atha puriso āgaccheyya uttarāraṇiṁ ādāya: and a man came with an upper fire-stick, thinking:Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. “I shall light a fire, I shall produce heat”;to light a fire and produce heat.

Taṁ kiṁ maññasi, aggivessana, how do you conceive this, Aggivessana,What do you think, Aggivessana?

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti? would the man light a fire and produce heat by taking the upper fire-stick and rubbing with it the wet, sappy piece of wood lying on dry land far from water?’By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

“No hidaṁ, bho gotama”. ‘No, Master Gotama.“No, worthy Gotama.

“Taṁ kissa hetu”? Why not?Why not?

“Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ. Because it is a wet, sappy piece of wood, though it is lying on dry land far from water.Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.

Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. So the man would reap weariness and disappointment.’That person will eventually get weary and frustrated.”

“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. ‘So, Aggivessana, while a monk or divine lives still only bodily withdrawn from sensual desires, and while his lust, affection, passion, thirst and fever, for sensual desires are not quite abandoned and quieted within him, then even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment. And even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is incapable of knowledge and vision and the supreme enlightenment.“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 exertion, they are incapable of knowledge and vision, of supreme awakening.

Ayaṁ kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā This was the second simile that occurred to me spontaneously, never heard before.This was the second example that occurred to me.

Aparāpi kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Again, a third simile occurred to me spontaneously, never heard before.Then a third example occurred to me.

Seyyathāpi, aggivessana, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ. Suppose there were a dry sapless piece of wood lying on dry land far from water,Suppose there was a dried up, withered log, and it was lying on dry land far from the water.

Atha puriso āgaccheyya uttarāraṇiṁ ādāya: and a man came with an upper fire-stick, thinking:Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. “I shall light a fire, I shall produce heat”;to light a fire and produce heat.

Taṁ kiṁ maññasi, aggivessana, how do you conceive this, Aggivessana,What do you think, Aggivessana?

api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti? would the man light a fire and produce heat by rubbing with it the dry, sapless piece of wood lying on dry land far from water?’By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”

“Evaṁ, bho gotama”. ‘Yes, Master Gotama.“Yes, worthy Gotama.

“Taṁ kissa hetu”? Why so?Why is that?

“Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti. Because it is a dry, sapless piece of wood, and besides, it is lying on dry land far from water!’Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

“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. ‘So, Aggivessana, while a monk or divine lives both bodily and mentally withdrawn from sense-desires, and while his lust, affection, passion, thirst and fever, for sensual desires are quite abandoned and quieted within him, then, even if the good monk or divine feels painful, racking, piercing feelings due to striving, he is capable of knowledge and vision and the supreme enlightenment, and even if the good monk or divine does not feel painful, racking, piercing feelings due to striving, he is capable of knowledge and vision and the supreme enlightenment.“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 exertion, they are capable of knowledge and vision, of supreme awakening.

Ayaṁ kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. This was the third simile that occurred to me spontaneously, never heard before.This was the third example that occurred to me.

Imā kho maṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. These, Aggivessana, were the three similes that occurred to me spontaneously, never heard before.These are the three similes, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

Tassa mayhaṁ, aggivessana, etadahosi: ‘I thought:Then it occurred to me,

‘yannūnāhaṁ dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. “Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrain and crush mind with mind?”‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch mind with mind?’

So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. So, with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained and crushed mind with mind.So that’s what I did,

Tassa mayhaṁ, aggivessana, dantebhi dantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. While I did so, sweat ran from my armpits.until sweat ran from my armpits.

Seyyathāpi, aggivessana, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; Just as a strong man might seize a weaker by the head or shoulders and beat him down, constrain and crush him,It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them.

evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. so too, while with my teeth clenched and my tongue pressed against the roof of my mouth, I beat down, constrained and crushed mind with mind, sweat ran from my armpits.In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits.

Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. But although tireless energy was aroused in me and unremitting mindfulness was established, yet my body was overwrought and uncalm because I was exhausted by the painful endeavour.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.

Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati. But such painful feeling as arose in me did not invade my mind and remain.But even such painful feeling did not occupy my mind.

Tassa mayhaṁ, aggivessana, etadahosi: I thought:Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise the meditation without breathing?”‘Why don’t I practice the breathless absorption?’

So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ. So I stopped the in-breaths and out-breaths in my mouth and nose.So I cut off my breathing through my mouth and nose.

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. While I did so, there was a loud sound of winds coming from my ear-holes.But then winds came out my ears making a loud noise,

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; Just as there is a loud sound when a smith’s bellows are blown,like the puffing of a blacksmith’s bellows.

evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. so too, while I stopped the in-breaths and out-breaths in my mouth and nose, there was a loud sound of winds coming from my ear-holes.

Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. But although tireless energy was aroused in me and unremitting mindfulness was established, yet my body was overwrought and uncalm because I was exhausted by the painful endeavour.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.

Tassa mayhaṁ, aggivessana, etadahosi: I thought:Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise further the meditation without breathing?”‘Why don’t I keep practicing the breathless absorption?’

So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. So I stopped the in-breaths and out-breaths in my mouth, nose and ears.So I cut off my breathing through my mouth and nose and ears.

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. While I did so, violent winds harried my head.But then strong winds ground my head,

Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya; Just as if a strong man were splitting my head open with a sharp sword,like a strong man was drilling into my head with a sharp point.

evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, violent winds harried my head.

Tassa mayhaṁ, aggivessana, etadahosi: I thought:Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise further the meditation without breathing?”‘Why don’t I keep practicing the breathless absorption?’

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. While I did so, there were violent pains in my head.But then I got a severe headache,

Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; Just as if a strong man were tightening a tough leather strap round my head as a headband,like a strong man was tightening a strong leather strap around my head.

evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, there were violent pains in my head.

Tassa mayhaṁ, aggivessana, etadahosi: I thought:Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise further the meditation without breathing?”‘Why don’t I keep practicing the breathless absorption?’

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. While I did so, violent winds carved up my belly.But then strong winds carved up my belly,

Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; Just as a clever butcher or his apprentice carves up an ox’s belly with a sharp knife,like a deft butcher or their apprentice was slicing my belly open with a sharp meat cleaver.

evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, violent winds carved up my belly.

Tassa mayhaṁ, aggivessana, etadahosi: I thought:Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. “Suppose I practise further the meditation without breathing?”‘Why don’t I keep practicing the breathless absorption?’

Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. While I did so, there was violent burning in my body.But then there was a severe burning in my body,

Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; Just as if two strong men had seized a weaker man by both arms and were roasting him over a pit of hot coals,like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.

evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. so too, while I stopped the in-breaths and out-breaths in my mouth, nose and ears, there was a violent burning in my body.

Apissu maṁ, aggivessana, devatā disvā evamāhaṁsu: ‘Now when gods saw me, they said:Then some deities saw me and said,

‘kālaṅkato samaṇo gotamo’ti. “The monk Gotama is dead.”‘The ascetic Gotama is dead.’

Ekaccā devatā evamāhaṁsu: Other gods said:Others said,

‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. “The monk Gotama is not dead, he is dying.”‘He’s not dead, but he’s dying.’

Ekaccā devatā evamāhaṁsu: Other gods said:Others said,

‘na kālaṅkato samaṇo gotamo, napi kālaṁ karoti, arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti. “The monk Gotama is neither dead nor dying; he is an Arahant, for such is the way of Arahants.”‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

Tassa mayhaṁ, aggivessana, etadahosi: ‘I thought:Then it occurred to me,

‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. “Suppose I entirely cut off food?”‘Why don’t I practice completely cutting off food?’

Atha kho maṁ, aggivessana, devatā upasaṅkamitvā etadavocuṁ: Then gods came to me and said:But deities came to me and said,

‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. “Good sir, do not entirely cut off food.‘Good fellow, don’t practice totally cutting off food.

Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. If you do so, we shall inject heavenly food into your pores and you will live on that.”If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’

Tassa mayhaṁ, aggivessana, etadahosi: I thought:Then it occurred to me,

‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. “If I claim to be completely fasting and these gods inject heavenly food into my pores and I live on that, then I shall be lying.”‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’

So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi. I dismissed those gods, saying: “There is no need.”’So I refused those deities, saying, ‘There’s no need.’

Tassa mayhaṁ, aggivessana, etadahosi: ‘I thought:Then it occurred to me,

‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti. “Suppose I take very little food, say, a handful each time, whether it is bean soup or lentil soup or vetch soup or pea soup?”‘Why don’t I just take a little bit of food each time, a handful of broth made from mung beans, horse gram, chickpeas, or green gram?’

So kho ahaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhāresiṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ. So I took very little food, a handful each time, whether it was bean soup or lentil soup or vetch soup or pea soup.So that’s what I did,

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. While I did so, my body reached a state of extreme emaciation.until my body became severely emaciated.

Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems.Due to eating so little, my major and minor limbs became like the joints of an eighty-year-old or a dying man,

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. Because of eating so little my backside became like a camel’s hoof.my bottom became like a camel’s hoof,

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Because of eating so little the projections on my spine stood forth like corded beads.my vertebrae stuck out like beads on a string,

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roofless barn.and my ribs were as gaunt as the broken-down rafters on an old barn.

Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Because of eating so little the gleam of my eyes sunk far down in their sockets looked like the gleam of water sunk far down in a deep well.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 tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. Because of eating so little my scalp shrivelled and withered as a green gourd shrivels and withers in the wind and sun.Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.

So kho ahaṁ, aggivessana, udaracchaviṁ parimasissāmīti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, piṭṭhikaṇṭakaṁ parimasissāmīti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. Because of eating so little, if I touched my belly skin, I encountered my backbone too; if I touched my backbone I encountered my belly skin too.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, vaccaṁ vā muttaṁ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. Because of eating so little, if I tried to make water or evacuate my bowels, I fell over on my face there.Due to eating so little, when I tried to urinate or defecate I fell face down right there.

So kho ahaṁ, aggivessana, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell away from my body as I rubbed.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.

Apissu maṁ, aggivessana, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti. ‘Now when human beings saw me, they said: “The monk Gotama is a black man.”Then some people saw me and said: ‘The ascetic Gotama is black.’

Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Other human beings said: “The monk Gotama is not a black man, he is a brown man.”Some said: ‘He’s not black, he’s brown.’

Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Other human beings said: “The monk Gotama is neither a black nor a brown man, he is a fair-skinned man.”Some said: ‘He’s neither black nor brown. The ascetic Gotama has dingy skin.’

Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. So much had the clear, bright colour of my skin deteriorated through eating so little.That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

Tassa mayhaṁ, aggivessana, etadahosi: ‘I thought:Then it occurred to me,

‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo. “Whenever a monk or divine in the past has felt painful, racking, piercing feeling due to striving, it can equal this but not exceed it.‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to exertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.

Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo. And whenever a monk or divine in the future will feel painful, racking, piercing feeling due to striving, it can equal this but not exceed it.

Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo. And whenever a monk or divine at present feels painful, racking, piercing feeling due to striving, it can equal this but not exceed it.

Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. But by this gruelling penance I have attained no distinction higher than the human state worthy of a Noble One’s knowledge and vision.But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.

Siyā nu kho añño maggo bodhāyā’ti? Might there be another way to enlightenment?”Could there be another path to awakening?’

Tassa mayhaṁ, aggivessana, etadahosi: ‘I thought:Then it occurred to me,

‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā. “I recall that, while my Sakyan father was busy, while I was sitting in the cool shade of a rose-apple tree, quite secluded from sensual desires, secluded from unprofitable dhammas, I entered upon and abided in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion.‘I recall sitting in the cool shade of a black plum 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.

Siyā nu kho eso maggo bodhāyā’ti? Might that be the way to enlightenment?”Could that be the path to awakening?’

Tassa mayhaṁ, aggivessana, satānusāri viññāṇaṁ ahosi: Then, following on that memory, came the recognition:Stemming from that memory came the understanding:

‘eseva maggo bodhāyā’ti. “This is the way to enlightenment.”‘That is the path to awakening!’

Tassa mayhaṁ, aggivessana, etadahosi: ‘I thought:Then it occurred to me,

‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? “Why am I afraid of that pleasure? It is pleasure that has nothing to do with sensual desires and unprofitable dhammas.”‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’

Tassa mayhaṁ, aggivessana, etadahosi: I thought:Then it occurred to me,

‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti. “I am not afraid of that pleasure, since it has nothing to do with sensual desires and unprofitable dhammas.”‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

Tassa mayhaṁ, aggivessana, etadahosi: ‘I thought:Then it occurred to me,

‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena, yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. “It is not possible to attain that pleasure with a body so excessively emaciated. Suppose I ate some solid food—some boiled rice and bread?”‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’

So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. And I ate some solid food—some boiled rice and bread.So I ate some solid food.

Tena kho pana maṁ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti: But at that time five bhikkhus were waiting upon me, thinking:Now at that time the group of five mendicants were attending on me, thinking,

‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati, taṁ no ārocessatī’ti. “If the monk Gotama achieves something he will tell us.”‘The ascetic Gotama will tell us of any truth that he realizes.’

Yato kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañca bhikkhū nibbijja pakkamiṁsu: As soon as I ate the boiled rice and bread the five bhikkhus were disgusted and left me, thinking:But when I ate some solid food, they left disappointed in me, saying,

‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti. “The monk Gotama has turned self-indulgent, he has given up the endeavour and reverted to luxury.”‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāretvā, balaṁ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. ‘Now when I had eaten solid food and regained strength, then quite secluded from sensual desires, secluded from unprofitable dhammas, I entered upon and abode in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion.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.

Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. But such pleasant feeling as arose in me did not invade my mind and remain.But even such pleasant feeling did not occupy my mind.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. With the stilling of initial and sustained application, I entered upon and abode in the second jhāna, which has internal placidity and singleness of mind without initial and sustained application, with happiness and pleasure born of concentration.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 immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno. Sukhañca kāyena paṭisaṁvedesiṁ yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. With the fading away as well of happiness, I abided in equanimity, and mindful and fully aware, I still felt pleasure with the body; I entered upon and abode in the third jhāna, of which the noble ones declare: ‘He has a pleasant abiding who has equanimity and is mindful.’And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered upon and abode in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. ‘When my concentrated mind was thus purified, clear, unblemished, rid of imperfection, and had become malleable, wieldy, steady, and attained to imperturbability, I directed my mind to the knowledge of recollection of past life.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 anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. I recollected my manifold past life, that is, one birth, two births … thus with details and particulars I recollected my manifold past life.I recollected my many kinds of past lives, with features and details.

Ayaṁ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; This was the first true knowledge attained by me in the first watch of the night;This was the first knowledge, which I achieved in the first watch of the night.

avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. ignorance was banished and true knowledge arose; darkness was banished and light arose; as happens in one who abides diligent, ardent and self-controlled.Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. ‘When my concentrated mind was thus purified, clear, unblemished, rid of imperfection, and had become malleable, wieldy, steady, and attained to imperturbability, I directed my mind to the knowledge of the passing-away and reappearance of beings.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 dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… With the heavenly eye, purified and surpassing the human, I saw beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and I understood how beings pass on according to their actions …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 pass on according to their deeds.

ayaṁ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; This was the second true knowledge attained by me in the second watch of the night;This was the second knowledge, which I achieved in the middle watch of the night.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. ‘When my concentrated mind was thus purified, clear, unblemished, rid of imperfection, and had become malleable, wieldy, steady, and attained to imperturbability, I directed my mind to the knowledge of the exhaustion of taints.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 ending of defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I directly knew as it actually is: “This is suffering”; I directly knew as it actually is: “This is the origin of suffering”; I directly knew as it actually is: “This is the cessation of suffering”; I directly knew as it actually is: “This is the way leading to the cessation of suffering.”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.’

‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. I directly knew as it actually is: “These are the taints”; I directly knew as it actually is: “This is the origin of the taints”; I directly knew as it actually is: “This is the cessation of the taints”; I directly knew as it actually is: “This is the way leading to the cessation of the taints.”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.’

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance.Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. When it was liberated there came the knowledge: “It is liberated.”When it was freed, I knew it was freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. I directly knew: “Birth is exhausted, the life divine has been lived, what was to be done has been done, there is no more of this to come.”’I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’

Ayaṁ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; This was the third true knowledge attained by me in the third watch of the night;This was the third knowledge, which I achieved in the last watch of the night.

Abhijānāmi kho panāhaṁ, aggivessana, anekasatāya parisāya dhammaṁ desetā. ‘I have direct knowledge of preaching the Dhamma to an assembly of many hundreds, Aggivessana.Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds,

Apissu maṁ ekameko evaṁ maññati: Perhaps someone or other has imagined:and each person thought

‘mamevārabbha samaṇo gotamo dhammaṁ desetī’ti. “The monk Gotama is preaching the Dhamma at me.”that I was teaching the Dhamma especially for them.

Na kho panetaṁ, aggivessana, evaṁ daṭṭhabbaṁ; But it should not be regarded so:But it should not be seen like this.

yāvadeva viññāpanatthāya tathāgato paresaṁ dhammaṁ deseti. a Tathāgata preaches the Dhamma to others only to give them knowledge.The Realized One teaches others only so that they can understand.

So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti. When the talk is finished, Aggivessana, then I settle my mind internally, quiet it, bring it to singleness and concentrate it on that same sign for concentration as before, in which I constantly abide.’When that talk was finished, I stilled, settled, unified, and immersed my mind in samādhi internally in the same meditation subject as a basis of immersion as before, in which I regularly meditate.”

“Okappaniyametaṁ bhoto gotamassa yathā taṁ arahato sammāsambuddhassa. ‘That is believable (as a statement) of Master Gotama’s since he is Arahant and Fully Enlightened.“I’d believe that of the worthy Gotama, just like a perfected one, a fully awakened Buddha.

Abhijānāti kho pana bhavaṁ gotamo divā supitā”ti? But perhaps Master Gotama has also had direct knowledge of sleeping by day?’But do you ever recall sleeping during the day?”

“Abhijānāmahaṁ, aggivessana, gimhānaṁ pacchime māse pacchābhattaṁ piṇḍapātapaṭikkanto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sato sampajāno niddaṁ okkamitā”ti. ‘In the last month of the hot season, Aggivessana, on return from the alms-round after the meal, I have had direct knowledge of laying out my cloak of patches folded in four, and lying down on the right side and falling asleep, mindful and fully aware.’“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.”

“Etaṁ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṁ vadantī”ti? ‘Some monks and divines call that a deluded man’s abiding, Master Gotama.’“Some ascetics and brahmins call that a deluded abiding.”

“Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. ‘That is not how a man is deluded or not deluded, Aggivessana.“That’s not how to define whether someone is deluded or not.

Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, Listen rather how a man is deluded or not deluded,But as to how to define whether someone is deluded or not,

taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. and heed well what I shall say.’listen and apply your mind well, I will speak.”

“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. ‘Even so, sir,’ Saccaka the Nigantha’s son replied.“Yes, worthy sir,” replied Saccaka.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi. ‘Him I call deluded, Aggivessana, in whom taints that defile, produce renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing and death are unabandoned;“Anyone who has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death is deluded, I say.

Āsavānañhi, aggivessana, appahānā sammūḷho hoti. for it is with the non-abandoning of taints that a man is deluded.For it’s not giving up the defilements that makes you deluded.

Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi. Him I call undeluded in whom such taints as defile, as produce renewal of being, as give trouble, as ripen in suffering, and lead to future birth, ageing and death, are abandoned;Anyone who has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say.

Āsavānañhi, aggivessana, pahānā asammūḷho hoti. for it is with the abandoning of taints that a man is undeluded.For it’s giving up the defilements that makes you not deluded.

Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. In a Tathāgata, such taints as produce renewal of being, as give trouble, as ripen in suffering, and lead to future birth, ageing and death, are abandoned, cut off at the root, made like a palm stump, done away with so that their nature to arise in the future is no more.The Realized One has given up the defilements 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.

Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā; Just as a palm tree with its top cut off is incapable of growing,Just as a palm tree with its crown cut off is incapable of further growth,

evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā”ti. so too, in a Tathāgata the taints that defile, produce renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing and death, are abandoned, cut off at the root, made like a palm stump, done away with so that their nature to arise in future is no more.’in the same way, the Realized One has given up the defilements so they are unable to arise in the future.”

Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca: When this was said, Saccaka the Nigantha’s son said:When he had spoken, Saccaka said to him,

“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. ‘It is wonderful, Master Gotama, it is marvellous,“It’s incredible, worthy Gotama, it’s amazing!

Yāvañcidaṁ bhoto gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa. how, when Master Gotama has personal remarks directed at him again and again thus, the colour of his skin brightens and the colour of his face clears, as is to be expected in one who is Arahant and Fully Enlightened!How when the worthy 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!

Abhijānāmahaṁ, bho gotama, pūraṇaṁ kassapaṁ vādena vādaṁ samārabhitā. I have had direct knowledge of engaging Purāṇa Kassapa in argument,I recall taking on Pūraṇa Kassapa in debate.

Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. and then he prevaricated, led the talk aside, and showed anger, hate and surliness.He dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness.

Bhoto pana gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa. But when Master Gotama has personal remarks directed at him again and again thus, the colour of his skin brightens and the colour of his face clears, as is to be expected in one who is Arahant and Fully Enlightened.But when the worthy 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.

Abhijānāmahaṁ, bho gotama, makkhaliṁ gosālaṁ …pe… I have had direct knowledge of engaging Makkhali Gosāla …I recall taking on the bamboo-staffed ascetic Gosāla,

ajitaṁ kesakambalaṁ … Ajita Kesakambalin …Ajita of the hair blanket,

pakudhaṁ kaccāyanaṁ … Pakudha Kaccāyana …Pakudha Kaccāyana,

sañjayaṁ belaṭṭhaputtaṁ … Sañjaya Belaṭṭhiputta …Sañjaya Belaṭṭhiputta,

nigaṇṭhaṁ nāṭaputtaṁ vādena vādaṁ samārabhitā. the Nigantha Nātaputta in argument,and the Jain ascetic of the Ñātika clan in debate.

Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. and then he prevaricated, led the talk aside, and showed anger, hate and surliness.They all dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness.

Handa ca dāni mayaṁ, bho gotama, gacchāma. And now, Master Gotama, we depart;Well, now, worthy Gotama, I must go.

Bahukiccā mayaṁ, bahukaraṇīyā”ti. we are busy and have much to do.’I have many duties, and much to do.”

“Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti. ‘It is time now to do as you think fit, Aggivessana.’“Please, Aggivessana, go at your convenience.”

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Then Saccaka the Nigantha’s son was satisfied, and delighting in the Blessed One’s words, he got up from his seat and departed.Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, rose from his seat and left.

Mahāsaccakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.

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