| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय ३६
Majjhima Nikāya 36
The Middle-Length Suttas Collection 36
महासच्चकसुत्त
Mahāsaccakasutta
The Longer Discourse With Saccaka
एवं मे सुतं—एकं समयं भगवा वेसालियं विहरति महावने कूटागारसालायं।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
तेन खो पन समयेन भगवा पुब्बण्हसमयं सुनिवत्थो होति पत्तचीवरमादाय वेसालिं पिण्डाय पविसितुकामो।
Tena kho pana samayena bhagavā pubbaṇhasamayaṁ sunivattho hoti pattacīvaramādāya vesāliṁ piṇḍāya pavisitukāmo.
Now at that time in the morning the Buddha, being properly dressed, took his bowl and robe, wishing to enter Vesālī for alms.
अथ खो सच्चको निगण्ठपुत्तो जङ्घाविहारं अनुचङ्कममानो अनुविचरमानो येन महावनं कूटागारसाला तेनुपसङ्कमि। अद्दसा खो आयस्मा आनन्दो सच्चकं निगण्ठपुत्तं दूरतोव आगच्छन्तं। दिस्वान भगवन्तं एतदवोच: “अयं, भन्ते, सच्चको निगण्ठपुत्तो आगच्छति भस्सप्पवादको पण्डितवादो साधुसम्मतो बहुजनस्स। एसो खो, भन्ते, अवण्णकामो बुद्धस्स, अवण्णकामो धम्मस्स, अवण्णकामो सङ्घस्स। साधु, भन्ते, भगवा मुहुत्तं निसीदतु अनुकम्पं उपादाया”ति। निसीदि भगवा पञ्ञत्ते आसने।
Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṁ nigaṇṭhaputtaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “ayaṁ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṁ nisīdatu anukampaṁ upādāyā”ti. Nisīdi bhagavā paññatte āsane.
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. Venerable Ānanda saw him coming off in the distance, and said to the Buddha, “Sir, Saccaka, the son of Jain parents, is coming. He’s a debater and clever speaker deemed holy by many people. He wants to discredit the Buddha, the teaching, and the Saṅgha. Please, sir, sit for a moment out of compassion.” The Buddha sat on the seat spread out.
अथ खो सच्चको निगण्ठपुत्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवता सद्धिं सम्मोदि, सम्मोदनीयं कथं सारणीयं वीतिसारेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो सच्चको निगण्ठपुत्तो भगवन्तं एतदवोच:
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 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,
“सन्ति, भो गोतम, एके समणब्राह्मणा कायभावनानुयोगमनुयुत्ता विहरन्ति, नो चित्तभावनं। फुसन्ति हि ते, भो गोतम, सारीरिकं दुक्खं वेदनं। भूतपुब्बं, भो गोतम, सारीरिकाय दुक्खाय वेदनाय फुट्ठस्स सतो ऊरुक्खम्भोपि नाम भविस्सति, हदयम्पि नाम फलिस्सति, उण्हम्पि लोहितं मुखतो उग्गमिस्सति, उम्मादम्पि पापुणिस्सति चित्तक्खेपं। तस्स खो एतं, भो गोतम, कायन्वयं चित्तं होति, कायस्स वसेन वत्तति। तं किस्स हेतु? अभावितत्ता चित्तस्स। सन्ति पन, भो गोतम, एके समणब्राह्मणा चित्तभावनानुयोगमनुयुत्ता विहरन्ति, नो कायभावनं। फुसन्ति हि ते, भो गोतम, चेतसिकं दुक्खं वेदनं। भूतपुब्बं, भो गोतम, चेतसिकाय दुक्खाय वेदनाय फुट्ठस्स सतो ऊरुक्खम्भोपि नाम भविस्सति, हदयम्पि नाम फलिस्सति, उण्हम्पि लोहितं मुखतो उग्गमिस्सति, उम्मादम्पि पापुणिस्सति चित्तक्खेपं। तस्स खो एसो, भो गोतम, चित्तन्वयो कायो होति, चित्तस्स वसेन वत्तति। तं किस्स हेतु? अभावितत्ता कायस्स। तस्स मय्हं, भो गोतम, एवं होति: ‘अद्धा भोतो गोतमस्स सावका चित्तभावनानुयोगमनुयुत्ता विहरन्ति, नो कायभावनन्ऽ”ति।
“Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṁ. Phusanti hi te, bho gotama, sārīrikaṁ dukkhaṁ vedanaṁ. Bhūtapubbaṁ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati1 cittakkhepaṁ. Tassa kho etaṁ, bho gotama, kāyanvayaṁ cittaṁ hoti, kāyassa vasena vattati. Taṁ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṁ. Phusanti hi te, bho gotama, cetasikaṁ dukkhaṁ vedanaṁ. Bhūtapubbaṁ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṁ kissa hetu? Abhāvitattā kāyassa. Tassa mayhaṁ, bho gotama, evaṁ hoti: ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.
“Master Gotama, there are some ascetics and brahmins who live committed to the practice of developing physical endurance, without developing the mind. They suffer painful physical feelings. 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. Their mind was subject to the body, and the body had power over it. Why is that? Because their mind was not developed. There are some ascetics and brahmins who live committed to the practice of developing the mind, without developing physical endurance. They suffer painful mental feelings. 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. Their body was subject to the mind, and the mind had power over it. Why is that? Because their physical endurance was not developed. It occurs to me that Master Gotama’s disciples must live committed to the practice of developing the mind, without developing physical endurance.”
“किन्ति पन ते, अग्गिवेस्सन, कायभावना सुता”ति?
“Kinti pana te, aggivessana, kāyabhāvanā sutā”ti?
“But Aggivessana, what have you heard about the development of physical endurance?”
“सेय्यथिदं—नन्दो वच्छो, किसो सङ्किच्चो, मक्खलि गोसालो—एतेहि, भो गोतम, अचेलका मुत्ताचारा हत्थापलेखना नएहिभद्दन्तिका नतिट्ठभद्दन्तिका न अभिहटं न उद्दिस्सकतं न निमन्तनं सादियन्ति, ते न कुम्भिमुखा पटिग्गण्हन्ति न कळोपिमुखा पटिग्गण्हन्ति न एळकमन्तरं न दण्डमन्तरं न मुसलमन्तरं न द्विन्नं भुञ्जमानानं न गब्भिनिया न पायमानाय न पुरिसन्तरगताय न सङ्कित्तीसु न यत्थ सा उपट्ठितो होति न यत्थ मक्खिका सण्डसण्डचारिनी, न मच्छं न मंसं न सुरं न मेरयं न थुसोदकं पिवन्ति। ते एकागारिका वा होन्ति एकालोपिका, द्वागारिका वा होन्ति द्वालोपिका …पे… सत्तागारिका वा होन्ति सत्तालोपिका। एकिस्सापि दत्तिया यापेन्ति, द्वीहिपि दत्तीहि यापेन्ति …पे… सत्तहिपि दत्तीहि यापेन्ति। एकाहिकम्पि आहारं आहारेन्ति, द्वीहिकम्पि आहारं आहारेन्ति …पे… सत्ताहिकम्पि आहारं आहारेन्ति। इति एवरूपं अद्धमासिकम्पि परियायभत्तभोजनानुयोगमनुयुत्ता विहरन्ती”ति।
“Seyyathidaṁ—nando vaccho, kiso saṅkicco, makkhali gosālo—etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyanti, 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. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā …pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti …pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṁ āhārenti, dvīhikampi āhāraṁ āhārenti …pe… sattāhikampi āhāraṁ āhārenti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.
“Take, for example, Nanda Vaccha, Kisa Saṅkicca, and the bamboo-staffed ascetic Gosāla. They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. 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. They feed on one saucer a day, two saucers a day, up to seven saucers a day. 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.”
“किं पन ते, अग्गिवेस्सन, तावतकेनेव यापेन्ती”ति?
“Kiṁ pana te, aggivessana, tāvatakeneva yāpentī”ti?
“But Aggivessana, do they get by on so little?”
“नो हिदं, भो गोतम। अप्पेकदा, भो गोतम, उळारानि उळारानि खादनीयानि खादन्ति, उळारानि उळारानि भोजनानि भुञ्जन्ति, उळारानि उळारानि सायनीयानि सायन्ति, उळारानि उळारानि पानानि पिवन्ति। ते इमं कायं बलं गाहेन्ति नाम, ब्रूहेन्ति नाम, मेदेन्ति नामा”ति।
“No hidaṁ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṁ kāyaṁ balaṁ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.
“No, Master Gotama. Sometimes they eat luxury fresh and cooked foods and drink a variety of luxury beverages. They gather their body’s strength, build it up, and get fat.”
“यं खो ते, अग्गिवेस्सन, पुरिमं पहाय पच्छा उपचिनन्ति, एवं इमस्स कायस्स आचयापचयो होति। किन्ति पन ते, अग्गिवेस्सन, चित्तभावना सुता”ति? चित्तभावनाय खो सच्चको निगण्ठपुत्तो भगवता पुट्ठो समानो न सम्पायासि।
“Yaṁ kho te, aggivessana, purimaṁ pahāya pacchā upacinanti, evaṁ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā”ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.
“What they earlier gave up, they later got back. That is how there is the increase and decrease of this body. But Aggivessana, what have you heard about development of the mind?” When Saccaka was questioned by the Buddha about development of the mind, he was stumped.
अथ खो भगवा सच्चकं निगण्ठपुत्तं एतदवोच: “यापि खो ते एसा, अग्गिवेस्सन, पुरिमा कायभावना भासिता सापि अरियस्स विनये नो धम्मिका कायभावना। कायभावनम्पि खो त्वं, अग्गिवेस्सन, न अञ्ञासि, कुतो पन त्वं चित्तभावनं जानिस्ससि? अपि च, अग्गिवेस्सन, यथा अभावितकायो च होति अभावितचित्तो च, भावितकायो च होति भावितचित्तो च। तं सुणाहि, साधुकं मनसि करोहि, भासिस्सामी”ति।
Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca: “yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi2 kho tvaṁ, aggivessana, na aññāsi, kuto pana tvaṁ cittabhāvanaṁ jānissasi? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
So the Buddha said to Saccaka, “The development of physical endurance that you have described is not the legitimate development of physical endurance in the noble one’s training. And since you don’t even understand the development of physical endurance, how can you possibly understand the development of the mind? Still, as to how someone is undeveloped in physical endurance and mind, and how someone is developed in physical endurance and mind, listen and apply your mind well, I will speak.”
“एवं, भो”ति खो सच्चको निगण्ठपुत्तो भगवतो पच्चस्सोसि। भगवा एतदवोच:
“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca:
“Yes, sir,” replied Saccaka. The Buddha said this:
“कथञ्च, अग्गिवेस्सन, अभावितकायो च होति अभावितचित्तो च? इध, अग्गिवेस्सन, अस्सुतवतो पुथुज्जनस्स उप्पज्जति सुखा वेदना। सो सुखाय वेदनाय फुट्ठो समानो सुखसारागी च होति सुखसारागितञ्च आपज्जति। तस्स सा सुखा वेदना निरुज्झति। सुखाय वेदनाय निरोधा उप्पज्जति दुक्खा वेदना। सो दुक्खाय वेदनाय फुट्ठो समानो सोचति किलमति परिदेवति उरत्ताळिं कन्दति सम्मोहं आपज्जति। तस्स खो एसा, अग्गिवेस्सन, उप्पन्नापि सुखा वेदना चित्तं परियादाय तिट्ठति अभावितत्ता कायस्स, उप्पन्नापि दुक्खा वेदना चित्तं परियादाय तिट्ठति अभावितत्ता चित्तस्स। यस्स कस्सचि, अग्गिवेस्सन, एवं उभतोपक्खं उप्पन्नापि सुखा वेदना चित्तं परियादाय तिट्ठति अभावितत्ता कायस्स, उप्पन्नापि दुक्खा वेदना चित्तं परियादाय तिट्ठति अभावितत्ता चित्तस्स, एवं खो, अग्गिवेस्सन, अभावितकायो च होति अभावितचित्तो च।
“Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa. 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.
“And how is someone undeveloped in physical endurance and mind? Take an unlearned ordinary person who has a pleasant feeling. When they experience pleasant feeling they become full of lust for it. Then that pleasant feeling ceases. And when it ceases, a painful feeling arises. When they suffer painful feeling, they sorrow and wail and lament, beating their breast and falling into confusion. Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind. Someone whose mind is occupied by both pleasant and painful feelings like this is undeveloped in physical endurance and in mind.
कथञ्च, अग्गिवेस्सन, भावितकायो च होति भावितचित्तो च? इध, अग्गिवेस्सन, सुतवतो अरियसावकस्स उप्पज्जति सुखा वेदना। सो सुखाय वेदनाय फुट्ठो समानो न सुखसारागी च होति, न सुखसारागितञ्च आपज्जति। तस्स सा सुखा वेदना निरुज्झति। सुखाय वेदनाय निरोधा उप्पज्जति दुक्खा वेदना। सो दुक्खाय वेदनाय फुट्ठो समानो न सोचति न किलमति न परिदेवति न उरत्ताळिं कन्दति न सम्मोहं आपज्जति। तस्स खो एसा, अग्गिवेस्सन, उप्पन्नापि सुखा वेदना चित्तं न परियादाय तिट्ठति भावितत्ता कायस्स, उप्पन्नापि दुक्खा वेदना चित्तं न परियादाय तिट्ठति भावितत्ता चित्तस्स। यस्स कस्सचि, अग्गिवेस्सन, एवं उभतोपक्खं उप्पन्नापि सुखा वेदना चित्तं न परियादाय तिट्ठति भावितत्ता कायस्स, उप्पन्नापि दुक्खा वेदना चित्तं न परियादाय तिट्ठति भावितत्ता चित्तस्स। एवं खो, अग्गिवेस्सन, भावितकायो च होति भावितचित्तो चा”ति।
Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. 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.
And how is someone developed in physical endurance and mind? Take a learned noble disciple who has a pleasant feeling. When they experience pleasant feeling they don’t become full of lust for it. Then that pleasant feeling ceases. And when it ceases, painful feeling arises. When they suffer painful feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion. 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. Someone whose mind is not occupied by both pleasant and painful feelings like this is developed in physical endurance and in mind.”
“एवं पसन्नो अहं भोतो गोतमस्स। भवञ्हि गोतमो भावितकायो च होति भावितचित्तो चा”ति।
“Evaṁ pasanno ahaṁ bhoto gotamassa. Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti.
“I am quite confident that Master Gotama is developed in physical endurance and in mind.”
“अद्धा खो ते अयं, अग्गिवेस्सन, आसज्ज उपनीय वाचा भासिता, अपि च ते अहं ब्याकरिस्सामि। यतो खो अहं, अग्गिवेस्सन, केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजितो, तं वत मे उप्पन्ना वा सुखा वेदना चित्तं परियादाय ठस्सति, उप्पन्ना वा दुक्खा वेदना चित्तं परियादाय ठस्सतीति नेतं ठानं विज्जती”ति।
“Addhā kho te ayaṁ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṁ byākarissāmi. 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 ṭhānaṁ3 vijjatī”ti.
“Your words are clearly invasive and intrusive, Aggivessana. Nevertheless, I will answer you. 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.”
“न हि नून भोतो गोतमस्स उप्पज्जति तथारूपा सुखा वेदना यथारूपा उप्पन्ना सुखा वेदना चित्तं परियादाय तिट्ठेय्य; न हि नून भोतो गोतमस्स उप्पज्जति तथारूपा दुक्खा वेदना यथारूपा उप्पन्ना दुक्खा वेदना चित्तं परियादाय तिट्ठेय्या”ति।
“Na hi nūna4 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.
“Surely you must have had feelings so pleasant or so painful that they could occupy your mind?”
“किञ्हि नो सिया, अग्गिवेस्सन? इध मे, अग्गिवेस्सन, पुब्बेव सम्बोधा अनभिसम्बुद्धस्स बोधिसत्तस्सेव सतो एतदहोसि: ‘सम्बाधो घरावासो रजापथो, अब्भोकासो पब्बज्जा। नयिदं सुकरं अगारं अज्झावसता एकन्तपरिपुण्णं एकन्तपरिसुद्धं सङ्खलिखितं ब्रह्मचरियं चरितुं। यन्नूनाहं केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजेय्यन्ऽति।
“Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
“How could I not, Aggivessana? Before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
सो खो अहं, अग्गिवेस्सन, अपरेन समयेन दहरोव समानो, सुसुकाळकेसो भद्रेन योब्बनेन समन्नागतो पठमेन वयसा, अकामकानं मातापितूनं अस्सुमुखानं रुदन्तानं, केसमस्सुं ओहारेत्वा कासायानि वत्थानि अच्छादेत्वा अगारस्मा अनगारियं पब्बजिं।
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.
Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
सो एवं पब्बजितो समानो किङ्कुसलगवेसी अनुत्तरं सन्तिवरपदं परियेसमानो येन आळारो कालामो तेनुपसङ्कमिं; उपसङ्कमित्वा आळारं कालामं एतदवोचं: ‘इच्छामहं, आवुसो कालाम, इमस्मिं धम्मविनये ब्रह्मचरियं चरितुन्ऽति।
So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
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, ‘Friend Kālāma, I wish to lead the spiritual life in this teaching and training.’
एवं वुत्ते, अग्गिवेस्सन, आळारो कालामो मं एतदवोच: ‘विहरतायस्मा, तादिसो अयं धम्मो यत्थ विञ्ञू पुरिसो नचिरस्सेव सकं आचरियकं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याऽति।
Evaṁ vutte, aggivessana, āḷāro kālāmo maṁ etadavoca: ‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
Āḷāra Kālāma replied, ‘Stay, venerable. This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’
सो खो अहं, अग्गिवेस्सन, नचिरस्सेव खिप्पमेव तं धम्मं परियापुणिं। सो खो अहं, अग्गिवेस्सन, तावतकेनेव ओट्ठपहतमत्तेन लपितलापनमत्तेन ञाणवादञ्च वदामि थेरवादञ्च, ‘जानामि पस्सामीऽति च पटिजानामि, अहञ्चेव अञ्ञे च।
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
I quickly memorized that teaching. So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘न खो आळारो कालामो इमं धम्मं केवलं सद्धामत्तकेन सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेति, अद्धा आळारो कालामो इमं धम्मं जानं पस्सं विहरतीऽति।
Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.
Then it occurred to me, ‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.” Surely he meditates knowing and seeing this teaching.’
अथ ख्वाहं, अग्गिवेस्सन, येन आळारो कालामो तेनुपसङ्कमिं; उपसङ्कमित्वा आळारं कालामं एतदवोचं: ‘कित्तावता नो, आवुसो कालाम, इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेसीऽति? एवं वुत्ते, अग्गिवेस्सन, आळारो कालामो आकिञ्चञ्ञायतनं पवेदेसि।
Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.
So I approached Āḷāra Kālāma and said to him, ‘Friend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ When I said this, he declared the dimension of nothingness.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘न खो आळारस्सेव कालामस्स अत्थि सद्धा, मय्हम्पत्थि सद्धा; न खो आळारस्सेव कालामस्स अत्थि वीरियं, मय्हम्पत्थि वीरियं; न खो आळारस्सेव कालामस्स अत्थि सति, मय्हम्पत्थि सति; न खो आळारस्सेव कालामस्स अत्थि समाधि, मय्हम्पत्थि समाधि; न खो आळारस्सेव कालामस्स अत्थि पञ्ञा, मय्हम्पत्थि पञ्ञा; यन्नूनाहं यं धम्मं आळारो कालामो सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेति तस्स धम्मस्स सच्छिकिरियाय पदहेय्यन्ऽति। सो खो अहं, अग्गिवेस्सन, नचिरस्सेव खिप्पमेव तं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासिं।
Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ; na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā; yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
Then it occurred to me, ‘It’s not just Āḷāra Kālāma who has faith, energy, mindfulness, immersion, and wisdom; I too have these things. Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it.
अथ ख्वाहं, अग्गिवेस्सन, येन आळारो कालामो तेनुपसङ्कमिं; उपसङ्कमित्वा आळारं कालामं एतदवोचं: ‘एत्तावता नो, आवुसो कालाम, इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसीऽति?
Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
So I approached Āḷāra Kālāma and said to him, ‘Friend Kālāma, have you realized this teaching with your own insight up to this point, and declare having achieved it?’
‘एत्तावता खो अहं, आवुसो, इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेमीऽति।
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.
‘I have, friend.’
‘अहम्पि खो, आवुसो, एत्तावता इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीऽति।
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’
‘लाभा नो, आवुसो, सुलद्धं नो, आवुसो, ये मयं आयस्मन्तं तादिसं सब्रह्मचारिं पस्साम। इति याहं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेमि तं त्वं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरसि; यं त्वं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरसि तमहं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेमि। इति याहं धम्मं जानामि तं त्वं धम्मं जानासि; यं त्वं धम्मं जानासि तमहं धम्मं जानामि। इति यादिसो अहं तादिसो तुवं, यादिसो तुवं तादिसो अहं। एहि दानि, आवुसो, उभोव सन्ता इमं गणं परिहरामाऽति। इति खो, अग्गिवेस्सन, आळारो कालामो आचरियो मे समानो अत्तनो अन्तेवासिं मं समानं अत्तना समसमं ठपेसि, उळाराय च मं पूजाय पूजेसि।
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti. Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano5 antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
‘We are fortunate, friend, so very fortunate to see a venerable such as yourself as one of our spiritual companions! So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it. The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it. So the teaching that I know, you know, and the teaching you know, I know. I am like you and you are like me. Come now, friend! We should both lead this community together.’ And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘नायं धम्मो निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति, यावदेव आकिञ्चञ्ञायतनूपपत्तियाऽति। सो खो अहं, अग्गिवेस्सन, तं धम्मं अनलङ्करित्वा तस्मा धम्मा निब्बिज्ज अपक्कमिं।
Tassa mayhaṁ, aggivessana, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Then it occurred to me, ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. It only leads as far as rebirth in the dimension of nothingness.’ Realizing that this teaching was inadequate, I left disappointed.
सो खो अहं, अग्गिवेस्सन, किङ्कुसलगवेसी अनुत्तरं सन्तिवरपदं परियेसमानो येन उदको रामपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा उदकं रामपुत्तं एतदवोचं: ‘इच्छामहं, आवुसो, इमस्मिं धम्मविनये ब्रह्मचरियं चरितुन्ऽति।
So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
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, ‘Friend, I wish to lead the spiritual life in this teaching and training.’
एवं वुत्ते, अग्गिवेस्सन, उदको रामपुत्तो मं एतदवोच: ‘विहरतायस्मा, तादिसो अयं धम्मो यत्थ विञ्ञू पुरिसो नचिरस्सेव सकं आचरियकं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरेय्याऽति।
Evaṁ vutte, aggivessana, udako rāmaputto maṁ etadavoca: ‘viharatāyasmā, tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
Uddaka replied, ‘Stay, venerable. This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’
सो खो अहं, अग्गिवेस्सन, नचिरस्सेव खिप्पमेव तं धम्मं परियापुणिं। सो खो अहं, अग्गिवेस्सन, तावतकेनेव ओट्ठपहतमत्तेन लपितलापनमत्तेन ञाणवादञ्च वदामि थेरवादञ्च, ‘जानामि पस्सामीऽति च पटिजानामि, अहञ्चेव अञ्ञे च।
So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
I quickly memorized that teaching. So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘न खो रामो इमं धम्मं केवलं सद्धामत्तकेन सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेसि। अद्धा रामो इमं धम्मं जानं पस्सं विहासीऽति।
Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.
Then it occurred to me, ‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.” Surely he meditated knowing and seeing this teaching.’
अथ ख्वाहं, अग्गिवेस्सन, येन उदको रामपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा उदकं रामपुत्तं एतदवोचं: ‘कित्तावता नो आवुसो रामो इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेसीऽति? एवं वुत्ते, अग्गिवेस्सन, उदको रामपुत्तो नेवसञ्ञानासञ्ञायतनं पवेदेसि।
Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘kittāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.
So I approached Uddaka, son of Rāma, and said to him, ‘Friend, to what extent did Rāma say he’d realized this teaching with his own insight?’ When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘न खो रामस्सेव अहोसि सद्धा, मय्हम्पत्थि सद्धा; न खो रामस्सेव अहोसि वीरियं, मय्हम्पत्थि वीरियं; न खो रामस्सेव अहोसि सति, मय्हम्पत्थि सति; न खो रामस्सेव अहोसि समाधि, मय्हम्पत्थि समाधि; न खो रामस्सेव अहोसि पञ्ञा, मय्हम्पत्थि पञ्ञा; यन्नूनाहं यं धम्मं रामो सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीति पवेदेसि तस्स धम्मस्स सच्छिकिरियाय पदहेय्यन्ऽति। सो खो अहं, अग्गिवेस्सन, नचिरस्सेव खिप्पमेव तं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहासिं।
Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ; na kho rāmasseva ahosi sati, mayhampatthi sati; na kho rāmasseva ahosi samādhi, mayhampatthi samādhi; na kho rāmasseva ahosi paññā, mayhampatthi paññā; yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
Then it occurred to me, ‘It’s not just Rāma who had faith, energy, mindfulness, immersion, and wisdom; I too have these things. Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’ I quickly realized that teaching with my own insight, and lived having achieved it.
अथ ख्वाहं, अग्गिवेस्सन, येन उदको रामपुत्तो तेनुपसङ्कमिं; उपसङ्कमित्वा उदकं रामपुत्तं एतदवोचं: ‘एत्तावता नो आवुसो रामो इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसीऽति?
Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘ettāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
So I approached Uddaka, son of Rāma, and said to him, ‘Friend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’
‘एत्तावता खो आवुसो रामो इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसीऽति।
‘Ettāvatā kho āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.
‘He had, friend.’
‘अहम्पि खो, आवुसो, एत्तावता इमं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरामीऽति।
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’
‘लाभा नो, आवुसो, सुलद्धं नो, आवुसो, ये मयं आयस्मन्तं तादिसं सब्रह्मचारिं पस्साम। इति यं धम्मं रामो सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसि, तं त्वं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरसि; यं त्वं धम्मं सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरसि, तं धम्मं रामो सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज पवेदेसि। इति यं धम्मं रामो अभिञ्ञासि तं त्वं धम्मं जानासि; यं त्वं धम्मं जानासि तं धम्मं रामो अभिञ्ञासि। इति यादिसो रामो अहोसि तादिसो तुवं; यादिसो तुवं तादिसो रामो अहोसि। एहि दानि, आवुसो, तुवं इमं गणं परिहराऽति। इति खो, अग्गिवेस्सन, उदको रामपुत्तो सब्रह्मचारी मे समानो आचरियट्ठाने च मं ठपेसि, उळाराय च मं पूजाय पूजेसि।
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. 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. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṁ; yādiso tuvaṁ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
‘We are fortunate, friend, so very fortunate to see a venerable such as yourself as one of our spiritual companions! The teaching that Rāma had realized with his own insight, and declared having achieved it, you have realized with your own insight, and live having achieved it. The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it. So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. Rāma was like you and you are like Rāma. Come now, friend! You should lead this community.’ And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘नायं धम्मो निब्बिदाय न विरागाय न निरोधाय न उपसमाय न अभिञ्ञाय न सम्बोधाय न निब्बानाय संवत्तति, यावदेव नेवसञ्ञानासञ्ञायतनूपपत्तियाऽति। सो खो अहं, अग्गिवेस्सन, तं धम्मं अनलङ्करित्वा तस्मा धम्मा निब्बिज्ज अपक्कमिं।
Tassa mayhaṁ, aggivessana, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Then it occurred to me, ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and Nibbana. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’ Realizing that this teaching was inadequate, I left disappointed.
सो खो अहं, अग्गिवेस्सन, किङ्कुसलगवेसी अनुत्तरं सन्तिवरपदं परियेसमानो मगधेसु अनुपुब्बेन चारिकं चरमानो येन उरुवेला सेनानिगमो तदवसरिं। तत्थद्दसं रमणीयं भूमिभागं, पासादिकञ्च वनसण्डं, नदिञ्च सन्दन्तिं सेतकं सुपतित्थं रमणीयं, समन्ता च गोचरगामं। तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘रमणीयो वत भो भूमिभागो, पासादिको च वनसण्डो, नदी च सन्दति सेतका सुपतित्था रमणीया, समन्ता च गोचरगामो। अलं वतिदं कुलपुत्तस्स पधानत्थिकस्स पधानायाऽति। सो खो अहं, अग्गिवेस्सन, तत्थेव निसीदिं ‘अलमिदं पधानायाऽति।
So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. Tassa mayhaṁ, aggivessana, etadahosi: ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṁ, aggivessana, tattheva nisīdiṁ ‘alamidaṁ padhānāyā’ti.
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 Senānigama near Uruvelā. There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms. Then it occurred to me, ‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms. This is good enough for a gentleman who wishes to put forth effort in meditation.’ So I sat down right there, thinking: ‘This is good enough for meditation.’
अपिस्सुमं, अग्गिवेस्सन, तिस्सो उपमा पटिभंसु अनच्छरिया पुब्बे अस्सुतपुब्बा। सेय्यथापि, अग्गिवेस्सन, अल्लं कट्ठं सस्नेहं उदके निक्खित्तं। अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय: ‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामीऽति। तं किं मञ्ञसि, अग्गिवेस्सन, अपि नु सो पुरिसो अमुं अल्लं कट्ठं सस्नेहं, उदके निक्खित्तं, उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्या”ति?
Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
And then these three examples, which were neither supernaturally inspired, nor learned before in the past, occurred to me. Suppose there was a green, sappy log, and it was lying in water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Aggivessana? By drilling the stick against that green, sappy log lying in the water, could they light a fire and produce heat?”
“नो हिदं, भो गोतम”। “तं किस्स हेतु”? “अदुञ्हि, भो गोतम, अल्लं कट्ठं सस्नेहं, तञ्च पन उदके निक्खित्तं। यावदेव च पन सो पुरिसो किलमथस्स विघातस्स भागी अस्सा”ति।
“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
“No, Master Gotama. Why not? Because it’s a green, sappy log, and it’s lying in the water. That person will eventually get weary and frustrated.”
“एवमेव खो, अग्गिवेस्सन, ये हि केचि समणा वा ब्राह्मणा वा कायेन चेव चित्तेन च कामेहि अवूपकट्ठा विहरन्ति, यो च नेसं कामेसु कामच्छन्दो कामस्नेहो काममुच्छा कामपिपासा कामपरिळाहो, सो च अज्झत्तं न सुप्पहीनो होति, न सुप्पटिप्पस्सद्धो, ओपक्कमिका चेपि ते भोन्तो समणब्राह्मणा दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, अभब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। नो चेपि ते भोन्तो समणब्राह्मणा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, अभब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। अयं खो मं, अग्गिवेस्सन, पठमा उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा।
“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. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. This was the first example that occurred to me.
अपरापि खो मं, अग्गिवेस्सन, दुतिया उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा। सेय्यथापि, अग्गिवेस्सन, अल्लं कट्ठं सस्नेहं, आरका उदका थले निक्खित्तं। अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय: ‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामीऽति। तं किं मञ्ञसि, अग्गिवेस्सन, अपि नु सो पुरिसो अमुं अल्लं कट्ठं सस्नेहं, आरका उदका थले निक्खित्तं, उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य तेजो पातुकरेय्या”ति?
Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti?
Then a second example occurred to me. Suppose there was a green, sappy log, and it was lying on dry land far from the water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Aggivessana? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”
“नो हिदं, भो गोतम”। “तं किस्स हेतु”? “अदुञ्हि, भो गोतम, अल्लं कट्ठं सस्नेहं, किञ्चापि आरका उदका थले निक्खित्तं। यावदेव च पन सो पुरिसो किलमथस्स विघातस्स भागी अस्सा”ति।
“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
“No, Master Gotama. Why not? Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water. That person will eventually get weary and frustrated.”
“एवमेव खो, अग्गिवेस्सन, ये हि केचि समणा वा ब्राह्मणा वा कायेन चेव चित्तेन च कामेहि वूपकट्ठा विहरन्ति, यो च नेसं कामेसु कामच्छन्दो कामस्नेहो काममुच्छा कामपिपासा कामपरिळाहो सो च अज्झत्तं न सुप्पहीनो होति, न सुप्पटिप्पस्सद्धो, ओपक्कमिका चेपि ते भोन्तो समणब्राह्मणा दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, अभब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। नो चेपि ते भोन्तो समणब्राह्मणा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, अभब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। अयं खो मं, अग्गिवेस्सन, दुतिया उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा
“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. Ayaṁ kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening. This was the second example that occurred to me.
अपरापि खो मं, अग्गिवेस्सन, ततिया उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा। सेय्यथापि, अग्गिवेस्सन, सुक्खं कट्ठं कोळापं, आरका उदका थले निक्खित्तं। अथ पुरिसो आगच्छेय्य उत्तरारणिं आदाय: ‘अग्गिं अभिनिब्बत्तेस्सामि, तेजो पातुकरिस्सामीऽति। तं किं मञ्ञसि, अग्गिवेस्सन, अपि नु सो पुरिसो अमुं सुक्खं कट्ठं कोळापं, आरका उदका थले निक्खित्तं, उत्तरारणिं आदाय अभिमन्थेन्तो अग्गिं अभिनिब्बत्तेय्य, तेजो पातुकरेय्या”ति?
Aparāpi kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, aggivessana, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
Then a third example occurred to me. Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Aggivessana? By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”
“एवं, भो गोतम”। “तं किस्स हेतु”? “अदुञ्हि, भो गोतम, सुक्खं कट्ठं कोळापं, तञ्च पन आरका उदका थले निक्खित्तन्”ति।
“Evaṁ, bho gotama”. “Taṁ kissa hetu”? “Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.
“Yes, Master Gotama. Why is that? Because it’s a dried up, withered log, and it’s lying on dry land far from water.”
“एवमेव खो, अग्गिवेस्सन, ये हि केचि समणा वा ब्राह्मणा वा कायेन चेव चित्तेन च कामेहि वूपकट्ठा विहरन्ति, यो च नेसं कामेसु कामच्छन्दो कामस्नेहो काममुच्छा कामपिपासा कामपरिळाहो, सो च अज्झत्तं सुप्पहीनो होति सुप्पटिप्पस्सद्धो, ओपक्कमिका चेपि ते भोन्तो समणब्राह्मणा दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, भब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। नो चेपि ते भोन्तो समणब्राह्मणा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, भब्बाव ते ञाणाय दस्सनाय अनुत्तराय सम्बोधाय। अयं खो मं, अग्गिवेस्सन, ततिया उपमा पटिभासि अनच्छरिया पुब्बे अस्सुतपुब्बा। इमा खो मं, अग्गिवेस्सन, तिस्सो उपमा पटिभंसु अनच्छरिया पुब्बे अस्सुतपुब्बा।
“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. Ayaṁ kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening. This was the third example that occurred to me. These are the three examples, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘यन्नूनाहं दन्तेभि दन्तमाधाय, जिव्हाय तालुं आहच्च, चेतसा चित्तं अभिनिग्गण्हेय्यं अभिनिप्पीळेय्यं अभिसन्तापेय्यन्ऽति। सो खो अहं, अग्गिवेस्सन, दन्तेभि दन्तमाधाय, जिव्हाय तालुं आहच्च, चेतसा चित्तं अभिनिग्गण्हामि अभिनिप्पीळेमि अभिसन्तापेमि। तस्स मय्हं, अग्गिवेस्सन, दन्तेभि दन्तमाधाय जिव्हाय तालुं आहच्च चेतसा चित्तं अभिनिग्गण्हतो अभिनिप्पीळयतो अभिसन्तापयतो कच्छेहि सेदा मुच्चन्ति। सेय्यथापि, अग्गिवेस्सन, बलवा पुरिसो दुब्बलतरं पुरिसं सीसे वा गहेत्वा खन्धे वा गहेत्वा अभिनिग्गण्हेय्य अभिनिप्पीळेय्य अभिसन्तापेय्य; एवमेव खो मे, अग्गिवेस्सन, दन्तेभि दन्तमाधाय, जिव्हाय तालुं आहच्च, चेतसा चित्तं अभिनिग्गण्हतो अभिनिप्पीळयतो अभिसन्तापयतो कच्छेहि सेदा मुच्चन्ति। आरद्धं खो पन मे, अग्गिवेस्सन, वीरियं होति असल्लीनं, उपट्ठिता सति असम्मुट्ठा, सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना दुक्खा वेदना चित्तं न परियादाय तिट्ठति।
Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṁ, aggivessana, dantebhi dantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.
Then it occurred to me, ‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and torture mind with mind.’ So that’s what I did, until sweat ran from my armpits. It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and tortures them. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and tortured mind with mind until sweat ran from my armpits. 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. But even such painful feeling did not occupy my mind.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, अग्गिवेस्सन, मुखतो च नासतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, अग्गिवेस्सन, मुखतो च नासतो च अस्सासपस्सासेसु उपरुद्धेसु कण्णसोतेहि वातानं निक्खमन्तानं अधिमत्तो सद्दो होति। सेय्यथापि नाम कम्मारगग्गरिया धममानाय अधिमत्तो सद्दो होति; एवमेव खो मे, अग्गिवेस्सन, मुखतो च नासतो च अस्सासपस्सासेसु उपरुद्धेसु कण्णसोतेहि वातानं निक्खमन्तानं अधिमत्तो सद्दो होति। आरद्धं खो पन मे, अग्गिवेस्सन, वीरियं होति असल्लीनं उपट्ठिता सति असम्मुट्ठा। सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना दुक्खा वेदना चित्तं न परियादाय तिट्ठति।
Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.
Then it occurred to me, ‘Why don’t I practice the breathless jhāna?’ So I cut off my breathing through my mouth and nose. But then winds came out my ears making a loud noise, like the puffing of a blacksmith’s bellows. 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. But even such painful feeling did not occupy my mind.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता वाता मुद्धनि ऊहनन्ति। सेय्यथापि, अग्गिवेस्सन, बलवा पुरिसो तिण्हेन सिखरेन मुद्धनि अभिमत्थेय्य; एवमेव खो मे, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता वाता मुद्धनि ऊहनन्ति। आरद्धं खो पन मे, अग्गिवेस्सन, वीरियं होति असल्लीनं उपट्ठिता सति असम्मुट्ठा। सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना दुक्खा वेदना चित्तं न परियादाय तिट्ठति।
Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.
Then it occurred to me, ‘Why don’t I keep practicing the breathless jhāna?’ So I cut off my breathing through my mouth and nose and ears. But then strong winds ground my head, like a strong man was drilling into my head with a sharp point. 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. But even such painful feeling did not occupy my mind.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता सीसे सीसवेदना होन्ति। सेय्यथापि, अग्गिवेस्सन, बलवा पुरिसो दळ्हेन वरत्तक्खण्डेन सीसे सीसवेठं ददेय्य; एवमेव खो मे, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता सीसे सीसवेदना होन्ति। आरद्धं खो पन मे, अग्गिवेस्सन, वीरियं होति असल्लीनं उपट्ठिता सति असम्मुट्ठा। सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना दुक्खा वेदना चित्तं न परियादाय तिट्ठति।
Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.
Then it occurred to me, ‘Why don’t I keep practicing the breathless jhāna?’ So I cut off my breathing through my mouth and nose and ears. But then I got a severe headache, like a strong man was tightening a tough leather strap around my head. 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. But even such painful feeling did not occupy my mind.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता वाता कुच्छिं परिकन्तन्ति। सेय्यथापि, अग्गिवेस्सन, दक्खो गोघातको वा गोघातकन्तेवासी वा तिण्हेन गोविकन्तनेन कुच्छिं परिकन्तेय्य; एवमेव खो मे, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्ता वाता कुच्छिं परिकन्तन्ति। आरद्धं खो पन मे, अग्गिवेस्सन, वीरियं होति असल्लीनं उपट्ठिता सति असम्मुट्ठा। सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना दुक्खा वेदना चित्तं न परियादाय तिट्ठति।
Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.
Then it occurred to me, ‘Why don’t I keep practicing the breathless jhāna?’ So I cut off my breathing through my mouth and nose and ears. But then strong winds carved up my belly, like a deft butcher or their apprentice was slicing my belly open with a meat cleaver. 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. But even such painful feeling did not occupy my mind.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘यन्नूनाहं अप्पाणकंयेव झानं झायेय्यन्ऽति। सो खो अहं, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासे उपरुन्धिं। तस्स मय्हं, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्तो कायस्मिं डाहो होति। सेय्यथापि, अग्गिवेस्सन, द्वे बलवन्तो पुरिसा दुब्बलतरं पुरिसं नानाबाहासु गहेत्वा अङ्गारकासुया सन्तापेय्युं सम्परितापेय्युं; एवमेव खो मे, अग्गिवेस्सन, मुखतो च नासतो च कण्णतो च अस्सासपस्सासेसु उपरुद्धेसु अधिमत्तो कायस्मिं डाहो होति। आरद्धं खो पन मे, अग्गिवेस्सन, वीरियं होति असल्लीनं उपट्ठिता सति असम्मुट्ठा। सारद्धो च पन मे कायो होति अप्पटिप्पस्सद्धो तेनेव दुक्खप्पधानेन पधानाभितुन्नस्स सतो। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना दुक्खा वेदना चित्तं न परियादाय तिट्ठति।
Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.
Then it occurred to me, ‘Why don’t I keep practicing the breathless jhāna?’ So I cut off my breathing through my mouth and nose and ears. But then there was an intense burning in my body, like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. 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. But even such painful feeling did not occupy my mind.
अपिस्सु मं, अग्गिवेस्सन, देवता दिस्वा एवमाहंसु: ‘कालङ्कतो समणो गोतमोऽति। एकच्चा देवता एवमाहंसु: ‘न कालङ्कतो समणो गोतमो, अपि च कालं करोतीऽति। एकच्चा देवता एवमाहंसु: ‘न कालङ्कतो समणो गोतमो, नपि कालं करोति, अरहं समणो गोतमो, विहारो त्वेव सो अरहतो एवरूपो होतीऽति।
Apissu maṁ, aggivessana, devatā disvā evamāhaṁsu: ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, napi kālaṁ karoti, arahaṁ samaṇo gotamo, vihāro tveva so6 arahato evarūpo hotī’ti.
Then some deities saw me and said, ‘The ascetic Gotama is dead.’ Others said, ‘He’s not dead, but he’s dying.’ Others said, ‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘यन्नूनाहं सब्बसो आहारुपच्छेदाय पटिपज्जेय्यन्ऽति। अथ खो मं, अग्गिवेस्सन, देवता उपसङ्कमित्वा एतदवोचुं: ‘मा खो त्वं, मारिस, सब्बसो आहारुपच्छेदाय पटिपज्जि। सचे खो त्वं, मारिस, सब्बसो आहारुपच्छेदाय पटिपज्जिस्ससि, तस्स ते मयं दिब्बं ओजं लोमकूपेहि अज्झोहारेस्साम, ताय त्वं यापेस्ससीऽति। तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘अहञ्चेव खो पन सब्बसो अजज्जितं पटिजानेय्यं, इमा च मे देवता दिब्बं ओजं लोमकूपेहि अज्झोहारेय्युं, ताय चाहं यापेय्यं, तं ममस्स मुसाऽति। सो खो अहं, अग्गिवेस्सन, ता देवता पच्चाचिक्खामि, ‘हलन्ऽति वदामि।
Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṁ, aggivessana, devatā upasaṅkamitvā etadavocuṁ: ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti. Tassa mayhaṁ, aggivessana, etadahosi: ‘ahañceva kho pana sabbaso ajajjitaṁ7 paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti. So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.
Then it occurred to me, ‘Why don’t I practice completely cutting off food?’ But deities came to me and said, ‘Good sir, don’t practice totally cutting off food. If you do, we’ll infuse divine nectar into your pores and you will live on that.’ Then I thought, ‘If I claim to be completely fasting while these deities are infusing divine nectar in my pores, that would be a lie on my part.’ So I dismissed those deities, saying, ‘There’s no need.’
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘यन्नूनाहं थोकं थोकं आहारं आहारेय्यं, पसतं पसतं, यदि वा मुग्गयूसं, यदि वा कुलत्थयूसं, यदि वा कळाययूसं, यदि वा हरेणुकयूसन्ऽति। सो खो अहं, अग्गिवेस्सन, थोकं थोकं आहारं आहारेसिं, पसतं पसतं, यदि वा मुग्गयूसं, यदि वा कुलत्थयूसं, यदि वा कळाययूसं, यदि वा हरेणुकयूसं। तस्स मय्हं, अग्गिवेस्सन, थोकं थोकं आहारं आहारयतो, पसतं पसतं, यदि वा मुग्गयूसं, यदि वा कुलत्थयूसं, यदि वा कळाययूसं, यदि वा हरेणुकयूसं, अधिमत्तकसिमानं पत्तो कायो होति। सेय्यथापि नाम आसीतिकपब्बानि वा काळपब्बानि वा; एवमेवस्सु मे अङ्गपच्चङ्गानि भवन्ति तायेवप्पाहारताय। सेय्यथापि नाम ओट्ठपदं; एवमेवस्सु मे आनिसदं होति तायेवप्पाहारताय। सेय्यथापि नाम वट्टनावळी; एवमेवस्सु मे पिट्ठिकण्टको उण्णतावनतो होति तायेवप्पाहारताय। सेय्यथापि नाम जरसालाय गोपानसियो ओलुग्गविलुग्गा भवन्ति; एवमेवस्सु मे फासुळियो ओलुग्गविलुग्गा भवन्ति तायेवप्पाहारताय। सेय्यथापि नाम गम्भीरे उदपाने उदकतारका गम्भीरगता ओक्खायिका दिस्सन्ति; एवमेवस्सु मे अक्खिकूपेसु अक्खितारका गम्भीरगता ओक्खायिका दिस्सन्ति तायेवप्पाहारताय। सेय्यथापि नाम तित्तकालाबु आमकच्छिन्नो वातातपेन सम्फुटितो होति सम्मिलातो; एवमेवस्सु मे सीसच्छवि सम्फुटिता होति सम्मिलाता तायेवप्पाहारताय।
Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti. So kho ahaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhāresiṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ. 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. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.
Then it occurred to me, ‘Why don’t I just take a little bit of food each time, a cup of broth made from mung beans, horse gram, chickpeas, or green gram.’ So that’s what I did, until my body became extremely emaciated. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, my bottom became like a camel’s hoof, my vertebrae stuck out like beads on a string, and my ribs were as gaunt as the broken-down rafters on an old barn. 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. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.
सो खो अहं, अग्गिवेस्सन, उदरच्छविं परिमसिस्सामीति पिट्ठिकण्टकंयेव परिग्गण्हामि, पिट्ठिकण्टकं परिमसिस्सामीति उदरच्छविंयेव परिग्गण्हामि, यावस्सु मे, अग्गिवेस्सन, उदरच्छवि पिट्ठिकण्टकं अल्लीना होति तायेवप्पाहारताय। सो खो अहं, अग्गिवेस्सन, वच्चं वा मुत्तं वा करिस्सामीति तत्थेव अवकुज्जो पपतामि तायेवप्पाहारताय। सो खो अहं, अग्गिवेस्सन, इममेव कायं अस्सासेन्तो पाणिना गत्तानि अनुमज्जामि। तस्स मय्हं, अग्गिवेस्सन, पाणिना गत्तानि अनुमज्जतो पूतिमूलानि लोमानि कायस्मा पपतन्ति तायेवप्पाहारताय।
So kho ahaṁ, aggivessana, udaracchaviṁ parimasissāmīti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, piṭṭhikaṇṭakaṁ parimasissāmīti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. So kho ahaṁ, aggivessana, vaccaṁ vā muttaṁ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṁ, aggivessana, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.
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. Due to eating so little, when I tried to urinate or defecate I fell face down right there. 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.
अपिस्सु मं, अग्गिवेस्सन, मनुस्सा दिस्वा एवमाहंसु: ‘काळो समणो गोतमोऽति। एकच्चे मनुस्सा एवमाहंसु: ‘न काळो समणो गोतमो, सामो समणो गोतमोऽति। एकच्चे मनुस्सा एवमाहंसु: ‘न काळो समणो गोतमो, नपि सामो, मङ्गुरच्छवि समणो गोतमोऽति। यावस्सु मे, अग्गिवेस्सन, ताव परिसुद्धो छविवण्णो परियोदातो उपहतो होति तायेवप्पाहारताय।
Apissu maṁ, aggivessana, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.
Then some people saw me and said: ‘The ascetic Gotama is black.’ Some said: ‘He’s not black, he’s brown.’ Some said: ‘He’s neither black nor brown. The ascetic Gotama has tawny skin.’ That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘ये खो केचि अतीतमद्धानं समणा वा ब्राह्मणा वा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयिंसु, एतावपरमं, नयितो भिय्यो। येपि हि केचि अनागतमद्धानं समणा वा ब्राह्मणा वा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयिस्सन्ति, एतावपरमं, नयितो भिय्यो। येपि हि केचि एतरहि समणा वा ब्राह्मणा वा ओपक्कमिका दुक्खा तिब्बा खरा कटुका वेदना वेदयन्ति, एतावपरमं, नयितो भिय्यो। न खो पनाहं इमाय कटुकाय दुक्करकारिकाय अधिगच्छामि उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसं। सिया नु खो अञ्ञो मग्गो बोधायाऽति?
Tassa mayhaṁ, aggivessana, etadahosi: ‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo. Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. Siyā nu kho añño maggo bodhāyā’ti?
Then I thought, ‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this. But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work. Could there be another path to awakening?’
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘अभिजानामि खो पनाहं पितु सक्कस्स कम्मन्ते सीताय जम्बुच्छायाय निसिन्नो विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहरिता। सिया नु खो एसो मग्गो बोधायाऽति?
Tassa mayhaṁ, aggivessana, etadahosi: ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti?
Then it occurred to me, ‘I recall sitting in the cool shade of the rose-apple tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Could that be the path to awakening?’
तस्स मय्हं, अग्गिवेस्सन, सतानुसारि विञ्ञाणं अहोसि: ‘एसेव मग्गो बोधायाऽति।
Tassa mayhaṁ, aggivessana, satānusāri viññāṇaṁ ahosi: ‘eseva maggo bodhāyā’ti.
Stemming from that memory came the realization: ‘That is the path to awakening!’
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘किं नु खो अहं तस्स सुखस्स भायामि, यं तं सुखं अञ्ञत्रेव कामेहि अञ्ञत्र अकुसलेहि धम्मेहीऽति? तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘न खो अहं तस्स सुखस्स भायामि, यं तं सुखं अञ्ञत्रेव कामेहि अञ्ञत्र अकुसलेहि धम्मेहीऽति।
Tassa mayhaṁ, aggivessana, etadahosi: ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
Then it occurred to me, ‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ Then I thought, ‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’
तस्स मय्हं, अग्गिवेस्सन, एतदहोसि: ‘न खो तं सुकरं सुखं अधिगन्तुं एवं अधिमत्तकसिमानं पत्तकायेन, यन्नूनाहं ओळारिकं आहारं आहारेय्यं ओदनकुम्मासन्ऽति। सो खो अहं, अग्गिवेस्सन, ओळारिकं आहारं आहारेसिं ओदनकुम्मासं।
Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena, yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.
Then I thought, ‘I can’t achieve that pleasure with a body so excessively emaciated. Why don’t I eat some solid food, some rice and porridge?’ So I ate some solid food.
तेन खो पन मं, अग्गिवेस्सन, समयेन पञ्च भिक्खू पच्चुपट्ठिता होन्ति: ‘यं खो समणो गोतमो धम्मं अधिगमिस्सति, तं नो आरोचेस्सतीऽति। यतो खो अहं, अग्गिवेस्सन, ओळारिकं आहारं आहारेसिं ओदनकुम्मासं, अथ मे ते पञ्च भिक्खू निब्बिज्ज पक्कमिंसु: ‘बाहुल्लिको समणो गोतमो, पधानविब्भन्तो, आवत्तो बाहुल्लायाऽति।
Tena kho pana maṁ, aggivessana, samayena pañca8 bhikkhū paccupaṭṭhitā honti: ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati, taṁ no ārocessatī’ti. Yato kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañca bhikkhū nibbijja pakkamiṁsu: ‘bāhulliko9 samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.
Now at that time the five bhikkhus were attending on me, thinking, ‘The ascetic Gotama will tell us of any truth that he realizes.’ But when I ate some solid food, they left disappointed in me, saying, ‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’
सो खो अहं, अग्गिवेस्सन, ओळारिकं आहारं आहारेत्वा, बलं गहेत्वा, विविच्चेव कामेहि विविच्च अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहासिं। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना सुखा वेदना चित्तं न परियादाय तिट्ठति।
So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāretvā, balaṁ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.
After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first jhāna, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. But even such pleasant feeling did not occupy my mind.
वितक्कविचारानं वूपसमा अज्झत्तं सम्पसादनं चेतसो एकोदिभावं अवितक्कं अविचारं समाधिजं पीतिसुखं दुतियं झानं उपसम्पज्ज विहासिं। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना सुखा वेदना चित्तं न परियादाय तिट्ठति। पीतिया च विरागा उपेक्खको च विहासिं, सतो च सम्पजानो। सुखञ्च कायेन पटिसंवेदेसिं यं तं अरिया आचिक्खन्ति: ‘उपेक्खको सतिमा सुखविहारीऽति ततियं झानं उपसम्पज्ज विहासिं। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना सुखा वेदना चित्तं न परियादाय तिट्ठति। सुखस्स च पहाना दुक्खस्स च पहाना, पुब्बेव सोमनस्सदोमनस्सानं अत्थङ्गमा, अदुक्खमसुखं उपेक्खासतिपारिसुद्धिं चतुत्थं झानं उपसम्पज्ज विहासिं। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना सुखा वेदना चित्तं न परियादाय तिट्ठति।
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno. Sukhañca kāyena paṭisaṁvedesiṁ yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.
As the placing of the mind and keeping it connected were stilled, I entered and remained in the second jhāna, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. But even such pleasant feeling did not occupy my mind. And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ But even such pleasant feeling did not occupy my mind. With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimity and mindfulness. But even such pleasant feeling did not occupy my mind.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते पुब्बेनिवासानुस्सतिञाणाय चित्तं अभिनिन्नामेसिं। सो अनेकविहितं पुब्बेनिवासं अनुस्सरामि, सेय्यथिदं—एकम्पि जातिं …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरामि।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
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. I recollected my many kinds of past lives, with features and details.
अयं खो मे, अग्गिवेस्सन, रत्तिया पठमे यामे पठमा विज्जा अधिगता; अविज्जा विहता, विज्जा उप्पन्ना; तमो विहतो, आलोको उप्पन्नो; यथा तं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना सुखा वेदना चित्तं न परियादाय तिट्ठति।
Ayaṁ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.
This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते सत्तानं चुतूपपातञाणाय चित्तं अभिनिन्नामेसिं। सो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सामि चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानामि …पे…
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…
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. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.
अयं खो मे, अग्गिवेस्सन, रत्तिया मज्झिमे यामे दुतिया विज्जा अधिगता; अविज्जा विहता, विज्जा उप्पन्ना; तमो विहतो, आलोको उप्पन्नो; यथा तं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना सुखा वेदना चित्तं न परियादाय तिट्ठति।
ayaṁ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.
This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.
सो एवं समाहिते चित्ते परिसुद्धे परियोदाते अनङ्गणे विगतूपक्किलेसे मुदुभूते कम्मनिये ठिते आनेञ्जप्पत्ते आसवानं खयञाणाय चित्तं अभिनिन्नामेसिं। सो ‘इदं दुक्खन्ऽति यथाभूतं अब्भञ्ञासिं, ‘अयं दुक्खसमुदयोऽति यथाभूतं अब्भञ्ञासिं, ‘अयं दुक्खनिरोधोऽति यथाभूतं अब्भञ्ञासिं, ‘अयं दुक्खनिरोधगामिनी पटिपदाऽति यथाभूतं अब्भञ्ञासिं। ‘इमे आसवाऽति यथाभूतं अब्भञ्ञासिं, ‘अयं आसवसमुदयोऽति यथाभूतं अब्भञ्ञासिं, ‘अयं आसवनिरोधोऽति यथाभूतं अब्भञ्ञासिं, ‘अयं आसवनिरोधगामिनी पटिपदाऽति यथाभूतं अब्भञ्ञासिं।
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. ‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
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. 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.’ 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.’
तस्स मे एवं जानतो एवं पस्सतो कामासवापि चित्तं विमुच्चित्थ, भवासवापि चित्तं विमुच्चित्थ, अविज्जासवापि चित्तं विमुच्चित्थ। विमुत्तस्मिं विमुत्तमिति ञाणं अहोसि।
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed.
‘खीणा जाति, वुसितं ब्रह्मचरियं, कतं करणीयं, नापरं इत्थत्तायाऽति अब्भञ्ञासिं।
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’
अयं खो मे, अग्गिवेस्सन, रत्तिया पच्छिमे यामे ततिया विज्जा अधिगता; अविज्जा विहता, विज्जा उप्पन्ना; तमो विहतो, आलोको उप्पन्नो; यथा तं अप्पमत्तस्स आतापिनो पहितत्तस्स विहरतो। एवरूपापि खो मे, अग्गिवेस्सन, उप्पन्ना सुखा वेदना चित्तं न परियादाय तिट्ठति।
Ayaṁ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.
This was the third knowledge, which I achieved in the last watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.
अभिजानामि खो पनाहं, अग्गिवेस्सन, अनेकसताय परिसाय धम्मं देसेता। अपिस्सु मं एकमेको एवं मञ्ञति: ‘ममेवारब्भ समणो गोतमो धम्मं देसेतीऽति। न खो पनेतं, अग्गिवेस्सन, एवं दट्ठब्बं; यावदेव विञ्ञापनत्थाय तथागतो परेसं धम्मं देसेति। सो खो अहं, अग्गिवेस्सन, तस्सायेव कथाय परियोसाने, तस्मिंयेव पुरिमस्मिं समाधिनिमित्ते अज्झत्तमेव चित्तं सण्ठपेमि सन्निसादेमि एकोदिं करोमि समादहामि, येन सुदं निच्चकप्पं विहरामी”ति।
Abhijānāmi kho panāhaṁ, aggivessana, anekasatāya parisāya dhammaṁ desetā. Apissu maṁ ekameko evaṁ maññati: ‘mamevārabbha samaṇo gotamo dhammaṁ desetī’ti. Na kho panetaṁ, aggivessana, evaṁ daṭṭhabbaṁ; yāvadeva viññāpanatthāya tathāgato paresaṁ dhammaṁ deseti. So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti.
Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, and each person thinks that I am teaching the Dhamma especially for them. But it should not be seen like this. The Realized One teaches others only so that they can understand. When that talk is finished, I still, settle, unify, and immerse my mind in samādhi internally, using the same meditation subject as a foundation of immersion that I used before, which I regularly use to meditate.”
“ओकप्पनियमेतं भोतो गोतमस्स यथा तं अरहतो सम्मासम्बुद्धस्स। अभिजानाति खो पन भवं गोतमो दिवा सुपिता”ति?
“Okappaniyametaṁ bhoto gotamassa yathā taṁ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṁ gotamo divā supitā”ti?
“I’d believe that of Master Gotama, just like a perfected one, a fully awakened Buddha. But do you ever recall sleeping during the day?”
“अभिजानामहं, अग्गिवेस्सन, गिम्हानं पच्छिमे मासे पच्छाभत्तं पिण्डपातपटिक्कन्तो चतुग्गुणं सङ्घाटिं पञ्ञपेत्वा दक्खिणेन पस्सेन सतो सम्पजानो निद्दं ओक्कमिता”ति।
“Abhijānāmahaṁ, aggivessana, gimhānaṁ pacchime māse pacchābhattaṁ piṇḍapātapaṭikkanto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sato sampajāno niddaṁ okkamitā”ti.
“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.”
“एतं खो, भो गोतम, एके समणब्राह्मणा सम्मोहविहारस्मिं वदन्ती”ति?
“Etaṁ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṁ vadantī”ti?
“Some ascetics and brahmins call that a deluded abiding.”
“न खो, अग्गिवेस्सन, एत्तावता सम्मूळ्हो वा होति असम्मूळ्हो वा। अपि च, अग्गिवेस्सन, यथा सम्मूळ्हो च होति असम्मूळ्हो च, तं सुणाहि, साधुकं मनसि करोहि, भासिस्सामी”ति।
“Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“That’s not how to define whether someone is deluded or not. But as to how to define whether someone is deluded or not, listen and apply your mind well, I will speak.”
“एवं, भो”ति खो सच्चको निगण्ठपुत्तो भगवतो पच्चस्सोसि।
“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi.
“Yes, sir,” replied Saccaka.
भगवा एतदवोच:
Bhagavā etadavoca:
The Buddha said this:
“यस्स कस्सचि, अग्गिवेस्सन, ये आसवा सङ्किलेसिका पोनोब्भविका सदरा दुक्खविपाका आयतिं जातिजरामरणिया अप्पहीना, तमहं ‘सम्मूळ्होऽति वदामि। आसवानञ्हि, अग्गिवेस्सन, अप्पहाना सम्मूळ्हो होति। यस्स कस्सचि, अग्गिवेस्सन, ये आसवा सङ्किलेसिका पोनोब्भविका सदरा दुक्खविपाका आयतिं जातिजरामरणिया पहीना, तमहं ‘असम्मूळ्होऽति वदामि। आसवानञ्हि, अग्गिवेस्सन, पहाना असम्मूळ्हो होति।
“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.
“Whoever 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. For it’s not giving up the defilements that makes you deluded. Whoever 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. For it’s giving up the defilements that makes you not deluded.
तथागतस्स खो, अग्गिवेस्सन, ये आसवा सङ्किलेसिका पोनोब्भविका सदरा दुक्खविपाका आयतिं जातिजरामरणिया पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा। सेय्यथापि, अग्गिवेस्सन, तालो मत्थकच्छिन्नो अभब्बो पुन विरूळ्हिया; एवमेव खो, अग्गिवेस्सन, तथागतस्स ये आसवा सङ्किलेसिका पोनोब्भविका सदरा दुक्खविपाका आयतिं जातिजरामरणिया पहीना उच्छिन्नमूला तालावत्थुकता अनभावङ्कता आयतिं अनुप्पादधम्मा”ति।
Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā”ti.
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. Just as a palm tree with its crown cut off is incapable of further growth, in the same way, the Realized One has given up the defilements so they are unable to arise in the future.”
एवं वुत्ते, सच्चको निगण्ठपुत्तो भगवन्तं एतदवोच: “अच्छरियं, भो गोतम, अब्भुतं, भो गोतम। यावञ्चिदं भोतो गोतमस्स एवं आसज्ज आसज्ज वुच्चमानस्स, उपनीतेहि वचनप्पथेहि समुदाचरियमानस्स, छविवण्णो चेव परियोदायति, मुखवण्णो च विप्पसीदति, यथा तं अरहतो सम्मासम्बुद्धस्स।
Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca: “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ bhoto gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa.
When he had spoken, Saccaka said to him, “It’s incredible, Master Gotama, it’s amazing! How when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha!
अभिजानामहं, भो गोतम, पूरणं कस्सपं वादेन वादं समारभिता। सोपि मया वादेन वादं समारद्धो अञ्ञेनञ्ञं पटिचरि, बहिद्धा कथं अपनामेसि, कोपञ्च दोसञ्च अप्पच्चयञ्च पात्वाकासि। भोतो पन गोतमस्स एवं आसज्ज आसज्ज वुच्चमानस्स, उपनीतेहि वचनप्पथेहि समुदाचरियमानस्स, छविवण्णो चेव परियोदायति, मुखवण्णो च विप्पसीदति, यथा तं अरहतो सम्मासम्बुद्धस्स।
Abhijānāmahaṁ, bho gotama, pūraṇaṁ kassapaṁ vādena vādaṁ samārabhitā. Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana10 gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa.
I recall taking on Pūraṇa Kassapa in debate. He dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness. But when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.
अभिजानामहं, भो गोतम, मक्खलिं गोसालं …पे… अजितं केसकम्बलं … पकुधं कच्चायनं … सञ्जयं बेलट्ठपुत्तं … निगण्ठं नाटपुत्तं वादेन वादं समारभिता। सोपि मया वादेन वादं समारद्धो अञ्ञेनञ्ञं पटिचरि, बहिद्धा कथं अपनामेसि, कोपञ्च दोसञ्च अप्पच्चयञ्च पात्वाकासि। भोतो पन गोतमस्स एवं आसज्ज आसज्ज वुच्चमानस्स, उपनीतेहि वचनप्पथेहि समुदाचरियमानस्स, छविवण्णो चेव परियोदायति, मुखवण्णो च विप्पसीदति, यथा तं अरहतो सम्मासम्बुद्धस्स।
Abhijānāmahaṁ, bho gotama, makkhaliṁ gosālaṁ …pe… ajitaṁ kesakambalaṁ … pakudhaṁ kaccāyanaṁ … sañjayaṁ belaṭṭhaputtaṁ … nigaṇṭhaṁ nāṭaputtaṁ vādena vādaṁ samārabhitā. Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa.
I recall taking on the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan in debate. They all dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness. But when Master Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha.
हन्द च दानि मयं, भो गोतम, गच्छाम। बहुकिच्चा मयं, बहुकरणीया”ति।
Handa ca dāni mayaṁ, bho gotama, gacchāma. Bahukiccā mayaṁ, bahukaraṇīyā”ti.
Well, now, Master Gotama, I must go. I have many duties, and much to do.”
“यस्सदानि त्वं, अग्गिवेस्सन, कालं मञ्ञसी”ति।
“Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti.
“Please, Aggivessana, go at your convenience.”
अथ खो सच्चको निगण्ठपुत्तो भगवतो भासितं अभिनन्दित्वा अनुमोदित्वा उट्ठायासना पक्कामीति।
Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.
Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, got up from his seat and left.
महासच्चकसुत्तं निट्ठितं छट्ठं।
Mahāsaccakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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