Saṅgāravasutta

Majjhima Nikāya 100

With Saṅgārava · Translation: Bhikkhu Sujato, SuttaCentral

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thenAtha indeed + Ikhvāhaṁ, Bhāradvājabhāradvāja, whereyena Uddakaudako Rāma·sonrāmaputto there + approachedtenupasaṅkamiṁ; having approachedupasaṅkamitvā Uddakaudakaṁ Rāma·sonrāmaputtaṁ this·saidetadavocaṁ:
to what extent‘kittāvatā indeedno, friendāvuso, Rāmarāmo thisimaṁ teachingdhammaṁ oneselfsayaṁ fully·knowabhiññā with insight·having donesacchikatvā up to·having attainedupasampajja I dwell'dviharāmīti he declared'd?pavedesī’ti?
thusEvaṁ when saidvutte, Bhāradvājabhāradvāja, Uddakaudako Rāma·sonrāmaputto neither·perception·nor non-perception·dimensionnevasaññānāsaññāyatanaṁ declaredpavedesi.
of thatTassa to memayhaṁ, Bhāradvājabhāradvāja, this·occurredetadahosi:
not‘na indeedkho just Rāmarāmasseva hadahosi faithsaddhā, to me + also·there ismayhampatthi faithsaddhā;
notna indeedkho just Rāmarāmasseva hadahosi energyvīriyaṁ …pe……pe…
mindfulnesssati ……
immersionsamādhi ……
wisdompaññā, to me + also·there ismayhampatthi wisdompaññā.
why don't + IYannūnāhaṁ whichyaṁ teachingdhammaṁ Rāmarāmo oneselfsayaṁ fully·knowabhiññā with insight·having donesacchikatvā up to·having attainedupasampajja I dwell'dviharāmīti declaredpavedesi of thattassa of the teachingdhammassa with insight·for the doingsacchikiriyāya I should strive'd.padaheyyan’ti.
thatSo indeedkho Iahaṁ, Bhāradvājabhāradvāja, very quicklynacirasseva quickly + indeedkhippameva thattaṁ teachingdhammaṁ oneselfsayaṁ fully·knowabhiññā with insight·having donesacchikatvā up to·having attainedupasampajja I livedvihāsiṁ.

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

thenAtha indeed + Ikhvāhaṁ, Bhāradvājabhāradvāja, whereyena Uddakaudako Rāma·sonrāmaputto there + I approachedtenupasaṅkamiṁ; up to·go·havingupasaṅkamitvā Uddakaudakaṁ Rāma·sonrāmaputtaṁ this + I saidetadavocaṁ:
up to this point‘ettāvatā for usno, reverendāvuso, Rāmarāmo thisimaṁ teachingdhammaṁ with his own insightsayaṁ higher·knowabhiññā with eyes·madesacchikatvā up to·attainedupasampajja had he declaredpavedesī’ti?
up to this point‘Ettāvatā indeedkho, reverendāvuso, Rāmarāmo thisimaṁ teachingdhammaṁ with his own insightsayaṁ higher·knowabhiññā with eyes·madesacchikatvā up to·attainedupasampajja he declaredpavedesī’ti.
I·too‘Ahampi indeedkho, reverendāvuso, up to this pointettāvatā thisimaṁ teachingdhammaṁ with my own insightsayaṁ higher·knowabhiññā with eyes·madesacchikatvā up to·attainedupasampajja I liveviharāmī’ti.
fortunate‘Lābhā for usno, reverendāvuso, well·gainedsuladdhaṁ for usno, reverendāvuso,
whoye wemayaṁ venerableāyasmantaṁ suchtādisaṁ together·spiritual companionsabrahmacāriṁ we seepassāma.
thusIti whichyaṁ teachingdhammaṁ Rāmarāmo with his own insightsayaṁ higher·knowabhiññā with eyes·madesacchikatvā up to·attainedupasampajja he declaredpavedesi thattaṁ youtvaṁ teachingdhammaṁ with your own insightsayaṁ higher·knowabhiññā with eyes·madesacchikatvā up to·attainedupasampajja you dwellviharasi;
whichyaṁ youtvaṁ teachingdhammaṁ with your own insightsayaṁ higher·knowabhiññā with eyes·madesacchikatvā up to·attainedupasampajja you dwellviharasi thattaṁ teachingdhammaṁ Rāmarāmo with his own insightsayaṁ higher·knowabhiññā with eyes·madesacchikatvā up to·attainedupasampajja he declaredpavedesi.

So I approached Uddaka son of Rāma and said to him, ‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’ ‘He had, reverend.’ ‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’ ‘We are fortunate, reverend, so very fortunate to see a venerable such as yourself as one of our spiritual companions! So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell having achieved it. The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it.

thusIti whicheveryaṁ teachingdhammaṁ Rāmarāmo directly·knowabhiññāsi thattaṁ youtvaṁ teachingdhammaṁ know,jānāsi, whicheveryaṁ youtvaṁ teachingdhammaṁ knowjānāsi thattaṁ teachingdhammaṁ Rāmarāmo directly·knowabhiññāsi.
thusIti asyādiso Rāmarāmo wasahosi suchtādiso you,tuvaṁ, asyādiso youtuvaṁ suchtādiso Rāmarāmo was.ahosi.
comeEhi now,dāni, reverend,āvuso, youtuvaṁ thisimaṁ communitygaṇaṁ should lead.'pariharā’ti.
thusIti indeed,kho, Bhāradvāja,bhāradvāja, Uddakaudako Rāma·sonrāmaputto co·spiritual lifesabrahmacārī myme beingsamāno in the position of a tutorācariyaṭṭhāne memaṁ placed,ṭhapesi, with highuḷārāya andca memaṁ praisepūjāya honored.pūjesi.
of thatTassa of me,mayhaṁ, Bhāradvāja,bhāradvāja, this occurred:etadahosi:
'this‘nāyaṁ teachingdhammo to disillusionmentnibbidāya notna to dispassionvirāgāya notna to cessationnirodhāya notna to peaceupasamāya notna to insightabhiññāya notna to awakeningsambodhāya notna to extinguishmentnibbānāya together·turnsaṁvattati, as far·onlyyāvadeva rebirth in the dimension of neither perception nor non-perception.'nevasaññānāsaññāyatanūpapattiyā’ti.
thatSo indeedkho I,ahaṁ, Bhāradvāja,bhāradvāja, thattaṁ teachingdhammaṁ not·satisfyanalaṅkaritvā from thattasmā teachingdhammā out·wearynibbijja away·goapakkamiṁ.

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, reverend! You should lead this community.’ And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a tutor and honored me with high praise. Then it occurred to me, ‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’ Realizing that this teaching was inadequate, I left disappointed.

thatSo indeedkho Iahaṁ, Bhāradvājabhāradvāja, what·skillful·seekerkiṅkusalagavesī supremeanuttaraṁ peace·sublime·statesantivarapadaṁ around·seekingpariyesamāno in the Magadhan landsmagadhesu along·successiveanupubbena wanderingcārikaṁ travelingcaramāno whereyena Uruvelāuruvelā Senā·townsenānigamo I arrived attadavasariṁ.
there I sawTatthaddasaṁ delightfulramaṇīyaṁ parkbhūmibhāgaṁ, lovely + andpāsādikañca grovevanasaṇḍaṁ, river + andnadiñca flowingsandantiṁ cleansetakaṁ well·bankedsupatitthaṁ charmingramaṇīyaṁ, nearbysamantā andca village to resort to for almsgocaragāmaṁ.
to meTassa to memayhaṁ, Bhāradvājabhāradvāja, this occurredetadahosi:
delightful‘ramaṇīyo trulyvata sirbho parkbhūmibhāgo, lovelypāsādiko andca grovevanasaṇḍo, rivernadī andca flowssandati cleansetakā well·bankedsupatitthā charmingramaṇīyā, nearbysamantā andca village to resort to for almsgocaragāmo.
enoughAlaṁ truly thisvatidaṁ clan·sonkulaputtassa wanting to strivepadhānatthikassa for strivingpadhānāyā’ti.
thatSo indeedkho Iahaṁ, Bhāradvājabhāradvāja, right theretattheva I sat downnisīdiṁ:
this is enough‘alamidaṁ for strivingpadhānāyā’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 the town of Senā in 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 resort to 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 resort to for alms. This is good enough for striving for a gentleman wanting to strive.’ So I sat down right there, thinking: ‘This is good enough for striving.’

and·thenApissu me,maṁ, Bhāradvāja,bhāradvāja, threetisso similesupamā occurredpaṭibhaṁsu not·wondrousanacchariyā beforepubbe unheard·previousassutapubbā.
supposeSeyyathāpi, Bhāradvāja,bhāradvāja, greenallaṁ logkaṭṭhaṁ with·sapsasnehaṁ in waterudake lyingnikkhittaṁ.
thenAtha a personpuriso comes alongāgaccheyya a drill-stickuttarāraṇiṁ takingādāya:
fire‘aggiṁ I will lightabhinibbattessāmi, heattejo I will producepātukarissāmī’ti.
thatTaṁ whatkiṁ do you thinkmaññasi, Bhāradvāja,bhāradvāja,
indeedapi nownu thatso personpuriso thatamuṁ greenallaṁ logkaṭṭhaṁ with·sapsasnehaṁ in waterudake lyingnikkhittaṁ a drill-stickuttarāraṇiṁ takingādāya drillingabhimanthento fireaggiṁ could lightabhinibbatteyya, heattejo could producepātukareyyā”ti?
no“No indeedhidaṁ, worthybho Gotama.gotama.
thatTaṁ whykissa is thathetu?
becauseAduñhi, worthybho Gotama,gotama, greenallaṁ logkaṭṭhaṁ with·sapsasnehaṁ, and ittañca thenpana in waterudake lyingnikkhittaṁ;
eventuallyyāvadeva andca thenpana thatso personpuriso wearinesskilamathassa frustrationvighātassa will getbhāgī will beassā”ti.

And then these three similes, 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, Bhāradvāja? By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?” “No, worthy Gotama. Why is that? Because it’s a green, sappy log, and it’s lying in the water. That person will eventually get weary and frustrated.”

thus·emphatic·just“Evameva indeedkho, Bhāradvājabhāradvāja, whoye forhi anykeci asceticssamaṇā orvā brahminsbrāhmaṇā orvā in bodykāyena and·alsoceva in mindcittena andca from sensual pleasureskāmehi not·withdrawnavūpakaṭṭhā they liveviharanti, thatyo andca theirnesaṁ in sensual pleasureskāmesu sensual-pleasure·desirekāmacchando sensual-pleasure·affectionkāmasneho sensual-pleasure·infatuationkāmamucchā sensual-pleasure·thirstkāmapipāsā sensual-pleasure·passionkāmapariḷāho thatso andca internallyajjhattaṁ notna well·forth·given-upsuppahīno ishoti notna well stilledsuppaṭippassaddho, due to exertionopakkamikā if·and·evencepi thesete sirsbhonto ascetic·brahminsamaṇabrāhmaṇā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they experiencevedayanti, incapable·indeedabhabbāva theyte of knowledgeñāṇāya of visiondassanāya supremeanuttarāya of awakeningsambodhāya. notNo if·and·evencepi thesete sirsbhonto ascetic·brahminsamaṇabrāhmaṇā due to exertionopakkamikā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they experiencevedayanti incapable·indeedabhabbāva theyte of knowledgeñāṇāya of visiondassanāya supremeanuttarāya of awakeningsambodhāya.
thisAyaṁ indeedkho to memaṁ, Bhāradvājabhāradvāja, firstpaṭhamā exampleupamā occurredpaṭibhāsi uninspiredanacchariyā previouslypubbe never heard beforeassutapubbā.

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

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