Theravadan

Other Translations: Deutsch , Italiano , ру́сский язы́к

From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 100 Middle Discourses 100

Saṅgāravasutta With Saṅgārava

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

ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus.At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.

Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca. Now on that occasion a brahmin woman named Dhanañjānī was living at Caṇḍalakappa; she had full confidence in the Buddha, the Dhamma, and the Sangha.Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Buddha, the teaching, and the Saṅgha.

Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṁ udānaṁ udānesi: Then the brahmin woman Dhanañjānī, having stumbled, uttered this exclamation three times:Once, she tripped and expressed this heartfelt sentiment three times:

“Namo tassa bhagavato arahato sammāsambuddhassa. “Homage to that Blessed One, the Arahant, the Fully Enlightened One.“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa. Homage to that Blessed One, the Arahant, the Fully Enlightened One.Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassā”ti. Homage to that Blessed One, the Arahant, the Fully Enlightened One.”Homage to him, the blessed one, the perfected one, the fully awakened Buddha!”

Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Now on that occasion a student named Saṅgārava was living at Caṇḍalakappa, an expert in the Three Vedas, together with their vocabularies, ritual, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, and fully versed in natural philosophy and in the marks of a great man.Now at that time the 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 and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.

Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṁ vācaṁ bhāsamānāya. The student Saṅgārava heard the brahmin woman Dhanañjānī speaking these words.Hearing Dhanañjānī’s exclamation,

Sutvā dhanañjāniṁ brāhmaṇiṁ etadavoca: Having heard this, he said to the brahmin woman Dhanañjānī:he said to her,

“avabhūtāva ayaṁ dhanañjānī brāhmaṇī, parabhūtāva ayaṁ dhanañjānī brāhmaṇī, vijjamānānaṁ tevijjānaṁ brāhmaṇānaṁ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṁ bhāsissatī”ti. “This brahmin woman Dhanañjānī is degraded indeed, this brahmin woman Dhanañjānī is disgraced indeed, that when there are brahmins possessing the three knowledges, she praises that shaveling ascetic.”“The brahmin lady Dhanañjānī is a disgrace! Though brahmins proficient in the three Vedas are found, she will praise that shaveling, that fake ascetic.”

“Na hi pana tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jānāsi. “You do not know, dear sir, that Blessed One’s virtue and wisdom.“But dearest boy, you don’t understand the Buddha’s ethics and wisdom.

Sace tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jāneyyāsi, na tvaṁ, tāta bhadramukha, taṁ bhagavantaṁ akkositabbaṁ paribhāsitabbaṁ maññeyyāsī”ti. If you knew, dear sir, that Blessed One’s virtue and wisdom, you would not think that that Blessed One should be abused and reviled.”If you did, you’d never think of abusing or insulting him.”

“Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṁ anuppatto hoti atha me āroceyyāsī”ti. “Well then, madam, when the ascetic Gotama arrives at Caṇḍalakappa, tell me.”“Well then, ma’am, let me know when the Buddha arrives in Caṇḍalakappa.”

“Evaṁ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi. “Yes, dear sir,” the brahmin woman Dhanañjānī replied to the student Saṅgārava.“I will, dearest,” she replied.

Atha kho bhagavā kosalesu anupubbena cārikaṁ caramāno yena cañcalikappaṁ tadavasari. Then the Blessed One, wandering by stages through the Kosalan country, arrived at Caṇḍalakappa.And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa,

Tatra sudaṁ bhagavā cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane. There the Blessed One stayed at Caṇḍalakappa, in the mango grove of the Todeyya brahmins.where he stayed in the mango grove of the Todeyya brahmins.

Assosi kho dhanañjānī brāhmaṇī: “bhagavā kira cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane”ti. The brahmin woman Dhanañjānī heard: “The Blessed One, it seems, has arrived at Caṇḍalakappa, and is staying at Caṇḍalakappa, in the mango grove of the Todeyya brahmins.”Dhanañjānī heard that he had arrived.

Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṁ māṇavaṁ etadavoca: Then the brahmin woman Dhanañjānī went to the student Saṅgārava and said to him:So she went to Saṅgārava and told him, adding,

“ayaṁ, tāta bhadramukha, so bhagavā cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane. “Dear sir, that Blessed One has arrived at Caṇḍalakappa, and is staying at Caṇḍalakappa, in the mango grove of the Todeyya brahmins.

Yassadāni, tāta bhadramukha, kālaṁ maññasī”ti. Now, dear sir, it is time for you to do as you think fit.”“Please, dearest boy, go at your convenience.”

“Evaṁ, bho”ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. “Yes, madam,” the student Saṅgārava replied to the brahmin woman Dhanañjānī, and he went to the Blessed One and exchanged greetings with him.“Yes, ma’am,” replied Saṅgārava. He went to the Buddha and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo māṇavo bhagavantaṁ etadavoca: When the courteous and amiable talk was finished, he sat down at one side. When he had done so, the student Saṅgārava said to the Blessed One:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti. “Master Gotama, there are some ascetics and brahmins who, having reached here and now the consummation and perfection of direct knowledge, claim the fundamentals of the life divine.[^1]“Worthy 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 this life.

Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesaṁ bhavaṁ gotamo katamo”ti? Now, Master Gotama, of those ascetics and brahmins who, having reached here and now the consummation and perfection of direct knowledge, claim the fundamentals of the life divine, to which does Master Gotama belong?”Where do you stand regarding these?”

“Diṭṭhadhammābhiññāvosānapāramippattānaṁ, ādibrahmacariyaṁ paṭijānantānampi kho ahaṁ, bhāradvāja, vemattaṁ vadāmi. “Bhāradvāja, I say that there is diversity even among those who, having reached here and now the consummation and perfection of direct knowledge, claim the fundamentals of the life divine.“I say there is a disparity among those who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in this life.

Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā. There are, Bhāradvāja, some ascetics and brahmins who rely on oral tradition.There are some ascetics and brahmins who are oral transmitters.

Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti; They, on the basis of oral tradition, having reached here and now the consummation and perfection of direct knowledge, claim the fundamentals of the life divine;Through oral transmission they claim to have mastered the fundamentals of the spiritual life.

seyyathāpi brāhmaṇā tevijjā. such are the brahmins who are masters of the Three Vedas.For example, the brahmins who are proficient in the three Vedas.

Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṁ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti; There are, Bhāradvāja, some ascetics and brahmins who, on the basis of mere faith alone, having reached here and now the consummation and perfection of direct knowledge, claim the fundamentals of the life divine;There are some ascetics and brahmins who solely by mere faith claim to have mastered the fundamentals of the spiritual life.

seyyathāpi takkī vīmaṁsī. such are the rationalists and investigators.For example, those who rely on logic and inquiry.

Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti. There are, Bhāradvāja, some ascetics and brahmins who, having directly known for themselves a Dhamma among things not heard before, have reached here and now the consummation and perfection of direct knowledge, and claim the fundamentals of the life divine.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.

Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi. Of these, Bhāradvāja, the ascetics and brahmins who, having directly known for themselves a Dhamma among things not heard before, have reached here and now the consummation and perfection of direct knowledge, and claim the fundamentals of the life divine—I am one of them.I am one of those.

Tadamināpetaṁ, bhāradvāja, pariyāyena veditabbaṁ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi. This too, Bhāradvāja, may be understood in such a way that I am one of those ascetics and brahmins who, having directly known for themselves a Dhamma among things not heard before, have reached here and now the consummation and perfection of direct knowledge, and claim the fundamentals of the life divine.And here’s a way to understand that I am one of them.

Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: Here, Bhāradvāja, before my enlightenment, while I was still a Bodhisatta, not yet fully enlightened, it occurred to me:Before my awakening—when I was still unawakened but intent on awakening—I thought:

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. ‘Household life is crowded and dusty; 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 easy, while living in a house, to lead the life divine utterly perfect and utterly 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 were to shave off my hair and beard, put on the yellow robe, and go 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, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. Later, while still a boy, a black-haired youth endowed with the blessing of youth, in the first phase of life, I shaved off my hair and beard—though my mother and father wished otherwise and grieved with tearful faces—I put on the yellow cloth and went forth from the house 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 gone forth in search of what is profitable, seeking the supreme state of sublime peace, I went to Āḷāra Kālāma and I 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, bhāradvāja, āḷāro kālāmo maṁ etadavoca: When this was said, Āḷāra Kālāma replied:Āḷāra Kālāma replied,

‘viharatāyasmā. ‘The venerable one may stay here.‘Stay, venerable.

Tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. This Dhamma is such that in no long time a wise man can enter upon and abide in it, himself realizing 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, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I soon learnt the Dhamma.I quickly memorized that teaching.

So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. I claimed that as far as mere lip-reciting and rehearsal of his teachings went I could speak with knowledge and assurance, and that I knew and saw—and there were others that did likewise.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, bhāradvāja, etadahosi: I (considered):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 the Āḷāra Kālāma declares his Dhamma; (he does so) because he enters upon and abides in it, himself realizing it through direct knowledge.‘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 in this Dhamma knowing and seeing.’Surely he meditates knowing and seeing this teaching.’

Atha khvāhaṁ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: Then I went to Āḷāra Kālāma, and I 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 to have entered upon this Dhamma, yourself realizing it through direct knowledge?’‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’

Evaṁ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. When this was said, he declared the base consisting of nothingness.When I said this, he declared the dimension of nothingness.

Tassa mayhaṁ, bhāradvāja, etadahosi: I (considered):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 …pe… Not only Āḷāra Kālāma has energy …energy,

sati … mindfulness …mindfulness,

samādhi … concentration …immersion,

paññā, mayhampatthi paññā. 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 exercise control in order to realize the Dhamma that he declares to have entered upon, himself realizing it through 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, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. I soon entered upon and abode in that Dhamma, myself realizing it through direct knowledge.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 to have entered upon this Dhamma, yourself realizing it through direct knowledge?’‘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. ‘It is in this way, friend, that I declare to have entered upon this Dhamma, myself realizing it through direct knowledge.’‘I have, reverend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Friend, I too in this way enter upon and abide in this Dhamma, myself realizing it through 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 gain for us, friend, it is great gain for us,‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. that we have 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 that I declare to have entered upon, myself realizing it through direct knowledge, that Dhamma you enter upon and abide in, yourself realizing it through 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 that you enter upon and abide in, yourself realizing it through direct knowledge, that Dhamma I declare to have entered upon, myself realizing it through 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 you know the Dhamma that I know; I know the Dhamma that you 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 you are; 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 community together.’Come now, reverend! We should both lead this community together.’

Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. Thus Āḷāra Kālāma, my Teacher, placed me, his pupil, on an equal footing with himself, and awarded me the highest 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, bhāradvāja, etadahosi: I (considered):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 dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna, but only to the base consisting 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, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. I was not satisfied with that Dhamma. I left it and went away.Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: Still in search of what is profitable, seeking the supreme state of sublime peace, I went to Uddaka Rāmaputta, and I 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, bhāradvāja, udako rāmaputto maṁ etadavoca: When this was said, Uddaka Rāmaputta replied:Uddaka replied,

‘viharatāyasmā. ‘The venerable one may stay here.‘Stay, venerable.

So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. I soon learned the Dhamma.I quickly memorized that teaching.

So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. I claimed that as far as mere lip-reciting and rehearsal of his teaching went I could speak with knowledge and assurance, and that I knew and saw—and there were others who did likewise.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, bhāradvāja, etadahosi: I (considered):Then it occurred to me,

‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; ‘It is not through mere faith alone that Rāma declares his Dhamma, but (he does so) because he enters upon and abides in it, himself realizing it through direct knowledge.‘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 abides in this Dhamma knowing and seeing.’Surely he meditated knowing and seeing this teaching.’

Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: Then I went to Uddaka Rāmaputta, and I 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 Rāma, in what way do you declare to have entered upon this Dhamma, yourself realizing it through direct knowledge?’‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’

Evaṁ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. When this was said, he declared the base consisting 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, bhāradvāja, etadahosi: I (considered):Then it occurred to me,

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

na kho rāmasseva ahosi vīriyaṁ …pe… Not only Rāma has energy …energy,

sati … mindfulness …mindfulness,

samādhi … concentration …immersion,

paññā, mayhampatthi paññā. 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 exercise control in order to realize the Dhamma that he declares to have entered upon, himself realizing it through direct knowledge?’Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’

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

‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Friend, is it in this way that Rāma declared to have entered upon this Dhamma, himself realizing it through direct knowledge?’‘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. ‘It is in this way, friend, that Rāma declared to have entered upon this Dhamma, himself realizing it through direct knowledge.’‘He had, reverend.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ‘It is gain for us, friend, it is great gain 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; So the Dhamma that Rāma declared to have entered upon, myself realizing it through direct knowledge, that Dhamma you enter upon and abide in, yourself realizing it through 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.

yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. And the Dhamma that you enter upon and abide in, yourself realizing it through direct knowledge, that Dhamma Rāma declared to have entered upon, himself realizing it through direct knowledge.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 you know the Dhamma that Rāma knew directly; Rāma knew directly the Dhamma that you know.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 you are; as you are, so Rāma was.Rāma was like you and you are like Rāma.

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

Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. Thus Uddaka Rāmaputta, my companion in the life divine, placed me in the Teacher’s place, and awarded me the highest 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, bhāradvāja, etadahosi: I (considered):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 dispassion, to fading of lust, to cessation, to peace, to direct knowledge, to full enlightenment, to Nibbāna, but only to the base consisting 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, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. Still in search of what is profitable, seeking the supreme state of sublime peace, I wandered by stages through the Magadhan country, till at length I arrived at Senānigama near Uruvelā.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, bhāradvāja, etadahosi: I (considered):Then it occurred to me,

‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. ‘There is this agreeable piece of ground, this delightful grove, this clear-flowing river with pleasant smooth banks, and nearby a village for 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, bhāradvāja, tattheva nisīdiṁ: And I sat down there (thinking):So I sat down right there, thinking:

‘alamidaṁ padhānāyā’ti. ‘This will serve for endeavour.’‘This is good enough for striving.’

Apissu maṁ, bhāradvāja, 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, bhāradvāja, 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, bhāradvāja, how do you conceive this, Bhāradvāja,What do you think, Bhāradvāja?

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, 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. “So too, Bhāradvāja, while any ascetics or brahmins live still bodily and mentally not withdrawn from sensual desires, and while their lust, affection, passion, thirst, and fever for sensual desires are not thoroughly abandoned and quieted within them, then even if those good ascetics and brahmins feel painful, racking, piercing feelings due to striving, they are incapable of knowledge, vision, and supreme enlightenment; and even if those good ascetics and brahmins do not feel painful, racking, piercing feelings due to striving, they are incapable of knowledge, vision, and 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.

Ayaṁ kho maṁ, bhāradvāja, 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, bhāradvāja, 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, bhāradvāja, 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, bhāradvāja, how do you conceive this, Bhāradvāja,What do you think, Bhāradvāja?

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 is that?

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. “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. So the man would reap weariness and disappointment.” “So too, Bhāradvāja, while any ascetics or brahmins live only bodily withdrawn from sensual desires, and while their lust, affection, passion, thirst, and fever for sensual desires are not thoroughly abandoned and quieted within them, then even if those good ascetics and brahmins feel painful, racking, piercing feelings due to striving, they are incapable of knowledge, vision, and supreme enlightenment. And even if those good ascetics and brahmins do not feel painful, racking, piercing feelings due to striving, they are incapable of knowledge, vision, and supreme enlightenment.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 exertion, they are incapable of knowledge and vision, of supreme awakening.

Ayaṁ kho maṁ, bhāradvāja, 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, bhāradvāja, 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, bhāradvāja, 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, bhāradvāja, how do you conceive this, Bhāradvāja,What do you think, Bhāradvāja?

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 taking the upper fire-stick and 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, 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. “So too, Bhāradvāja, while any ascetics or brahmins live both bodily and mentally withdrawn from sensual desires, and while their lust, affection, passion, thirst, and fever for sensual desires are thoroughly abandoned and quieted within them, then even if those good ascetics and brahmins feel painful, racking, piercing feelings due to striving, they are capable of knowledge, vision, and supreme enlightenment, and even if those good ascetics and brahmins do not feel painful, racking, piercing feelings due to striving, they are capable of knowledge, vision, and 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, bhāradvāja, 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, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. These, Bhāradvāja, 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, bhāradvāja, etadahosi: I thought:Then it occurred to me,

‘yannūnāhaṁ dantebhidantamādhāya, 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, bhāradvāja, dantebhidantamādhāya, 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, bhāradvāja, dantebhidantamādhāya, 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, bhāradvāja, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; Just as a strong man might seize a weaker man 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, bhāradvāja, dantebhidantamādhāya, 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, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. But energy was aroused in me, unremitting, and mindfulness was established, unconfused; yet my body was overwrought and not calm, because I was exhausted by that painful striving.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, bhāradvāja, etadahosi: I thought:Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Suppose I were to practise the breathless meditation?’‘Why don’t I practice the breathless absorption?’

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

Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. While I did so, there was a loud sound of winds escaping through my ear-holes.But then winds came out my ears making a severe 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, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. so too, while I stopped the in-breaths and out-breaths through my mouth and nose, there was a loud sound of winds escaping through my ear-holes.

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

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Suppose I were to practise the breathless meditation further?’‘Why don’t I keep practicing the breathless absorption?’

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

Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. While I did so, violent winds struck against my head.But then severe winds ground my head,

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

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

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

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Suppose I were to practise the breathless meditation further?’‘Why don’t I keep practicing the breathless absorption?’

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

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

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Suppose I were to practise the breathless meditation further?’‘Why don’t I keep practicing the breathless absorption?’

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

Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; Just as a skilled butcher or his apprentice might carve through the belly of an ox with a sharp butcher’s knife,like a deft butcher or their apprentice was slicing my belly open with a sharp meat cleaver.

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

Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. But energy was aroused in me, unremitting, and mindfulness was established, unconfused; yet my body was overwrought and not calm, because I was exhausted by that painful striving.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, bhāradvāja, etadahosi: I thought:Then it occurred to me,

‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. ‘Suppose I were to practise the breathless meditation further?’‘Why don’t I keep practicing the breathless absorption?’

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

Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; Just as if two strong men were to seize a weaker man by both arms and roast him, thoroughly roast him, over a pit of burning 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, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. so too, while I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body.

Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. But energy was aroused in me, unremitting, and mindfulness was established, unconfused; yet my body was overwrought and not calm, because I was exhausted by that painful striving.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.

Apissu maṁ, bhāradvāja, devatā disvā evamāhaṁsu: Then, Bhāradvāja, some deities, seeing me, said:Then some deities saw me and said,

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

Ekaccā devatā evamāhaṁsu: Some deities said:Others said,

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

Ekaccā devatā evamāhaṁsu: Some deities said:Others said,

‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti; ‘The ascetic Gotama is neither dead nor dying;‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’

arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti. the ascetic Gotama is an Arahant, for such is the way an Arahant abides.’

Tassa mayhaṁ, bhāradvāja, etadahosi: I (considered):Then it occurred to me,

‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. ‘Suppose I were to practise entirely cutting off food?’‘Why don’t I practice completely cutting off food?’

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

‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. ‘Good sir, do not practise entirely cutting 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. If you do so, good sir, we shall infuse heavenly essence into you through your pores,If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’

Tāya tvaṁ yāpessasī’ti. and you will live on that.’

Tassa mayhaṁ, bhāradvāja, etadahosi: I (considered):Then it occurred to me,

‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ. ‘If I were to claim to be completely fasting, and these deities were to infuse heavenly essence into me through my pores, and I were to live on that,‘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.’

Taṁ mamassa musā’ti. that would be false speech on my part.’

So kho ahaṁ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi. So I refused those deities, saying: ‘Enough.’So I refused those deities, saying, ‘There’s no need.’

Tassa mayhaṁ, bhāradvāja, etadahosi: I (considered):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 were to take very little food, a handful at a time, whether 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, bhāradvāja, 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 at a time, whether bean soup, or lentil soup, or vetch soup, or pea soup.So that’s what I did,

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. While I took very little food in this way, 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. Just like the jointed segments of vine stems or bamboo stems, so my limbs became, because of eating so little.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; Just like a camel’s hoof, so my backside became, because of eating so little;my bottom became like a camel’s hoof,

seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. just like a string of beads, so my spine, with its projections standing up and sinking down, became, because of eating so little.my vertebrae stuck out like beads on a string,

Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Just as the rafters of an old barn collapse and jut out, so my ribs, collapsing and jutting out, became, because of eating so little.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. Just as the sparkle of water sunk far down and deep in a deep well appears, so the sparkle of my eyes, sunk far down and deep in their sockets, appeared, because of eating so little.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. Just as a bitter gourd, cut green, shrivels and withers in the wind and sun, so my scalp, shrivelling and withering, became, because of eating so little.Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.

So kho ahaṁ, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. When I thought, ‘I will touch the skin of my belly,’ I actually took hold of my spine as well; and when I thought, ‘I will touch my spine,’ I actually took hold of the skin of my belly as well; so much had the skin of my belly become stuck to my spine, because of eating so little.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, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. When I thought, ‘I will move my bowels or pass water,’ I fell down on my face right there, because of eating so little.Due to eating so little, when I tried to urinate or defecate I fell face down right there.

So kho ahaṁ, bhāradvāja, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. When, trying to ease my body, I stroked my limbs with my hand, the hairs, rotted at their roots, fell away from my body, because of eating so little.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, bhāradvāja, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti. Then, Bhāradvāja, some people, seeing me, said: ‘The ascetic Gotama is black.’Then some people saw me and said: ‘The ascetic Gotama is black.’

Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Some people said: ‘The ascetic Gotama is not black, the ascetic Gotama is brown.’Some said: ‘He’s not black, he’s brown.’

Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti; Some people said: ‘The ascetic Gotama is neither black nor brown, the ascetic Gotama is golden-skinned’;Some said: ‘He’s neither black nor brown. The ascetic Gotama has dingy skin.’

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

Tassa mayhaṁ, bhāradvāja, etadahosi: I (considered):Then it occurred to me,

‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo; ‘Whatever ascetics or brahmins in the past have felt painful, racking, piercing feelings due to striving, this is the utmost, there is none beyond this;‘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; whatever ascetics or brahmins in the future will feel painful, racking, piercing feelings due to striving, this is the utmost, there is none beyond this;

yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo. and whatever ascetics or brahmins at present feel painful, racking, piercing feelings due to striving, this is the utmost, there is none beyond this.

Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. But by this severe austerity I have not attained any superhuman state, any distinction in knowledge and vision worthy of the noble ones.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 path to enlightenment?’Could there be another path to awakening?’

Tassa mayhaṁ, bhāradvāja, etadahosi: I (considered):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 father the Sakyan was working, sitting in the cool shade of a rose-apple tree, quite secluded from sensual desires, secluded from unwholesome states, I entered upon and abided in the first jhāna, which is accompanied by initial application and sustained application, with joy 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 this be the path to enlightenment?’Could that be the path to awakening?’

Tassa mayhaṁ, bhāradvāja, 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 path to enlightenment.’‘That is the path to awakening!’

Tassa mayhaṁ, bhāradvāja, etadahosi: I (considered):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, since it is a pleasure that has nothing to do with sensual desires and unwholesome states?’‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’

Tassa mayhaṁ, bhāradvāja, etadahosi: I (considered):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 is a pleasure that has nothing to do with sensual desires and unwholesome states.’‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

Tassa mayhaṁ, bhāradvāja, etadahosi: I (considered):Then it occurred to me,

‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. ‘It is not easy to attain that pleasure with a body so extremely emaciated.‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’

Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. Suppose I were to eat some solid food, some boiled rice and porridge?’

So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. So I ate some solid food, some boiled rice and porridge.So I ate some solid food.

Tena kho pana maṁ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: Now at that time, Bhāradvāja, five bhikkhus were attending on 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. ‘Whatever truth the ascetic Gotama attains, he will tell us.’‘The ascetic Gotama will tell us of any truth that he realizes.’

Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: But when I ate the solid food, the boiled rice and porridge, the group of five bhikkhus were disgusted and left me, saying:But when I ate some solid food, they left disappointed in me, saying,

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

So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Then, Bhāradvāja, having eaten solid food and regained strength, quite secluded from sensual desires … I entered upon and abided in the first jhāna.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 …

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … With the stilling of initial and sustained application, I entered upon and abided in the second jhāna, which has internal placidity and singleness of mind, without initial application, without sustained application, with joy 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 …

tatiyaṁ jhānaṁ … the third jhāna …third absorption …

catutthaṁ jhānaṁ upasampajja vihāsiṁ. I entered upon and abided in the fourth jhāna.fourth absorption.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it, inclined it, to the knowledge of recollection of past lives.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 dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. I recollected my manifold past lives, that is, one birth, two births … thus with their aspects and particulars I recollected my manifold past lives.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.

Ayaṁ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, This, Bhāradvāja, 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 mind was thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it, inclined it, 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 divine eye, purified and surpassing the human, I saw beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate; 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, bhāradvāja, rattiyā majjhime yāme dutiyā this, Bhāradvāja, was the second true knowledge attained by me in the middle watch of the night;This was the second knowledge, which I achieved in the middle watch of the night.

vijjā adhigatā, 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 āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. When my mind was thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it, inclined it, to the knowledge of the exhaustion of the 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. Knowing and seeing thus, my mind was liberated from the taint of sensual desire, liberated from the taint of being, liberated 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 is 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, bhāradvāja, rattiyā pacchime yāme tatiyā This, Bhāradvāja, was the third true knowledge attained by me in the last watch of the night;This was the third knowledge, which I achieved in the last watch of the night.

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

Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca: When this was said, the student Saṅgārava said to the Blessed One:When he had spoken, Saṅgārava said to the Buddha,

“aṭṭhitavataṁ bhoto gotamassa padhānaṁ ahosi, sappurisavataṁ bhoto gotamassa padhānaṁ ahosi; “Master Gotama’s striving was the striving of one who does not falter, Master Gotama’s striving was the striving of a true man,[^2]“The striving of the worthy Gotama was indeed assiduous and that of a true person,

yathā taṁ arahato sammāsambuddhassa. as befits an Arahant, a Fully Enlightened One.since he is a perfected one, a fully awakened Buddha.

Kiṁ nu kho, bho gotama, atthi devā”ti? But, Master Gotama, are there gods?”[^3]But worthy Gotama, do gods survive?”

“Ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ—“It is known to me, Bhāradvāja, on good grounds, that—“I’ve understood about gods in terms of causes.”

adhidevā”ti. there are gods.”

“Kiṁ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ adhidevā’ti vadesi. “How is it, Master Gotama, that when asked ‘are there gods?’ you say: ‘It is known to me, Bhāradvāja, on good grounds, that there are gods’?“But worthy Gotama, when asked ‘Do gods survive?’ why did you say that you have understood about gods in terms of causes?

Nanu, bho gotama, evaṁ sante tucchā musā hotī”ti? Is that not, Master Gotama, in that case empty and false?”That being so, is it not hollow and false?”

“‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya; “Bhāradvāja, when asked ‘are there gods?’, whether one says ‘there are gods’, or whether one says ‘it is known to me on good grounds’,“When asked ‘Do gods survive’, whether you reply ‘Gods survive’ or ‘I’ve understood in terms of causes’

atha khvettha viññunā purisena ekaṁsena niṭṭhaṁ gantabbaṁ yadidaṁ: in either case a wise man should come to the definite conclusion here:a sensible person would come to the categorical conclusion in this matter that

‘atthi devā’”ti. ‘there are gods.’”gods survive.”

“Kissa pana me bhavaṁ gotamo ādikeneva na byākāsī”ti? “Then why did Master Gotama not answer me in that way from the start?”“But why didn’t you say that in the first place?”

“Uccena sammataṁ kho etaṁ, bhāradvāja, lokasmiṁ yadidaṁ: “It is widely accepted in the world, Bhāradvāja, that—“It is agreed by the eminent in the world that gods survive.”

‘atthi devā’”ti. ‘there are gods.’”

Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca: When this was said, the student Saṅgārava said to the Blessed One:When he had spoken, Saṅgārava said to the Buddha,

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Magnificent, Master Gotama! Magnificent, Master Gotama!“Excellent, worthy Gotama! Excellent!

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. As though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, or holding up a lamp in the darkness so that those with eyes could see forms—so too the Dhamma has been made clear in many ways by Master Gotama.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 clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go to Master Gotama for refuge, and to the Dhamma, and to the Sangha of bhikkhus.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. Let Master Gotama remember me as a lay follower who has gone to him for refuge from today for life.”From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Saṅgāravasuttaṁ niṭṭhitaṁ dasamaṁ.

Brāhmaṇavaggo niṭṭhito pañcamo.

Tassuddānaṁ Its summary:

Brahmāyu selassalāyano, Brahmāyu, Sela, Assalāyana,

ghoṭamukho ca brāhmaṇo; and the brahmin Ghoṭamukha;

Caṅkī esu dhanañjāni, Caṅkī, Esukārī, Dhanañjānī,

vāseṭṭho subhagāravoti. Vāseṭṭha, Subha, and Saṅgārava.

Idaṁ vaggānamuddānaṁ The summary of the chapters:

Vaggo gahapati bhikkhu, The householder chapter, the bhikkhu chapter,

paribbājakanāmako; the chapter named after wanderers;

Rājavaggo brāhmaṇoti, the king chapter, and the brahmin chapter—

pañca majjhimaāgame. these five are in the Majjhima collection.

Majjhimapaṇṇāsakaṁ samattaṁ. The Middle Fifty is finished.

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