Saṅgāravasutta

Majjhima Nikāya 100

With Saṅgārava · Translation: Bhikkhu Sujato, SuttaCentral

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another·alsoAparāpi indeedkho memaṁ, Bhāradvājabhāradvāja, seconddutiyā comparisonupamā to·appearedpaṭibhāsi not·wonderfulanacchariyā beforepubbe unheard·beforeassutapubbā.
supposeSeyyathāpi, Bhāradvājabhāradvāja, greenallaṁ logkaṭṭhaṁ with·sapsasnehaṁ far fromārakā waterudakā on dry landthale down·thrownnikkhittaṁ.
thenAtha a personpuriso to·goāgaccheyya drill-stickuttarāraṇiṁ to·takingādāya:
fire‘aggiṁ forth·produceabhinibbattessāmi, heattejo I will make manifestpātukarissāmī’ti.
thatTaṁ whatkiṁ do you thinkmaññasi, Bhāradvājabhāradvāja,
apiapi nunu heso personpuriso thatamuṁ greenallaṁ logkaṭṭhaṁ with·sapsasnehaṁ far fromārakā waterudakā on dry landthale down·thrownnikkhittaṁ drill-stickuttarāraṇiṁ to·takingādāya forth·drillabhimanthento fireaggiṁ forth·produceabhinibbatteyya heattejo could make manifestpātukareyyā”ti?
no“No indeed + thishidaṁ, worthybho Gotamagotama.
thatTaṁ of whatkissa causehetu?
this·indeedAduñhi, worthybho Gotamagotama, greenallaṁ logkaṭṭhaṁ with·sapsasnehaṁ, althoughkiñcāpi far fromārakā waterudakā on dry landthale down·thrownnikkhittaṁ;

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, Bhāradvāja? By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?” “No, worthy Gotama. Why is that? Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.

as far as·giveyāvadeva andca thenpana thatso personpuriso of wearinesskilamathassa of frustrationvighātassa partakerbhāgī would beassā”ti. in just the same way“Evameva indeedkho, Bhāradvājabhāradvāja, whoeverye indeedhi anykeci asceticssamaṇā orvā brahminsbrāhmaṇā orvā in bodykāyena andceva in mindcittena andca from sensual pleasureskāmehi withdrawnvūpakaṭṭhā they liveviharanti, whichyo andca theirnesaṁ regarding sensual pleasureskāmesu sensual pleasure·desirekāmacchando sensual pleasure·affectionkāmasneho sensual pleasure·infatuationkāmamucchā sensual pleasure·thirstkāmapipāsā sensual pleasure·passionkāmapariḷāho thatso andca internallyajjhattaṁ notna well·abandonedsuppahīno ishoti notna well stilledsuppaṭippassaddho, due to exertionopakkamikā and ifcepi thosete goodbhonto ascetic·brahminsamaṇabrāhmaṇā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they feelvedayanti, incapable indeedabhabbāva theyte of knowledgeñāṇāya of visiondassanāya of supremeanuttarāya of awakeningsambodhāya. notNo and ifcepi thosete goodbhonto ascetic·brahminsamaṇabrāhmaṇā due to exertionopakkamikā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they feelvedayanti, incapable indeedabhabbāva theyte of knowledgeñāṇāya of visiondassanāya of supremeanuttarāya of awakeningsambodhāya.
thisAyaṁ indeedkho to memaṁ, Bhāradvājabhāradvāja, seconddutiyā exampleupamā occurredpaṭibhāsi uninspiredanacchariyā beforepubbe not heard beforeassutapubbā.

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

other·alsoAparāpi indeedkho memaṁ, Bhāradvājabhāradvāja, thirdtatiyā exampleupamā back·shinepaṭibhāsi not·wonderfulanacchariyā beforepubbe unheard beforeassutapubbā.
just asSeyyathāpi, Bhāradvājabhāradvāja, drysukkhaṁ logkaṭṭhaṁ witheredkoḷāpaṁ far fromārakā waterudakā on dry landthale depositednikkhittaṁ.
thenAtha a personpuriso to·goāgaccheyya upper fire-stickuttarāraṇiṁ having takenādāya:
fire‘aggiṁ I will produceabhinibbattessāmi, heattejo I will make appearpātukarissāmī’ti.
thatTaṁ whatkiṁ do you thinkmaññasi, Bhāradvājabhāradvāja,
andapi nownu thatso personpuriso thatamuṁ drysukkhaṁ logkaṭṭhaṁ witheredkoḷāpaṁ far fromārakā waterudakā on dry landthale down·thrownnikkhittaṁ upper fire-stickuttarāraṇiṁ to·takenādāya against·rubbingabhimanthento fireaggiṁ could produceabhinibbatteyya, heattejo could make appearpātukareyyā”ti?
yes“Evaṁ, worthybho Gotamagotama.
thatTaṁ of whatkissa reasonhetu?
because indeedAduñhi, worthybho Gotamagotama, drysukkhaṁ logkaṭṭhaṁ witheredkoḷāpaṁ, that + andtañca butpana far fromārakā waterudakā on dry landthale depositednikkhittan”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, Bhāradvāja? By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?” “Yes, worthy Gotama. Why is that? Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

just so“Evameva indeedkho, Bhāradvājabhāradvāja, whoye surelyhi whateverkeci asceticssamaṇā orvā brahminsbrāhmaṇā orvā in bodykāyena andceva in mindcittena andca from sensual pleasureskāmehi withdrawnvūpakaṭṭhā they liveviharanti, whichyo andca theirnesaṁ toward sensual pleasureskāmesu desirekāmacchando affectionkāmasneho infatuationkāmamucchā thirstkāmapipāsā passionkāmapariḷāho thatso andca internallyajjhattaṁ well abandonedsuppahīno ishoti well stilledsuppaṭippassaddho, due to exertionopakkamikā even ifcepi theyte sirsbhonto ascetics and brahminssamaṇabrāhmaṇā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they feelvedayanti, capablebhabbāva theyte of knowledgeñāṇāya of visiondassanāya of supremeanuttarāya of awakeningsambodhāya. notNo even ifcepi theyte sirsbhonto ascetics and brahminssamaṇabrāhmaṇā due to exertionopakkamikā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they feelvedayanti, capablebhabbāva theyte of knowledgeñāṇāya of visiondassanāya of supremeanuttarāya of awakeningsambodhāya.
thisAyaṁ indeedkho to memaṁ, Bhāradvājabhāradvāja, thirdtatiyā exampleupamā occurredpaṭibhāsi uninspiredanacchariyā beforepubbe never heard beforeassutapubbā.
theseImā indeedkho to memaṁ, Bhāradvājabhāradvāja, threetisso examplesupamā occurredpaṭibhaṁsu uninspiredanacchariyā beforepubbe never heard beforeassutapubbā.

“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are capable of knowledge and vision, of supreme awakening. This was the third example that occurred to me. These are the three similes, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

of thatTassa to memayhaṁ, Bhāradvājabhāradvāja, this + occurredetadahosi:
why don't I‘yannūnāhaṁ teeth·tooth·having applieddantebhidantamādhāya, with tonguejivhāya palatetāluṁ having pressedāhacca, with mindcetasā mindcittaṁ against·squeezeabhiniggaṇheyyaṁ against·squashabhinippīḷeyyaṁ against·scorchabhisantāpeyyan’ti.
thatSo indeedkho Iahaṁ, Bhāradvājabhāradvāja, teeth·tooth·having applieddantebhidantamādhāya, with tonguejivhāya palatetāluṁ having pressedāhacca, with mindcetasā mindcittaṁ against·squeezeabhiniggaṇhāmi against·squashabhinippīḷemi against·scorchabhisantāpemi.
of thatTassa to memayhaṁ, Bhāradvājabhāradvāja, teeth·tooth·having applieddantebhidantamādhāya, with tonguejivhāya palatetāluṁ having pressedāhacca, with mindcetasā mindcittaṁ against·squeezeabhiniggaṇhato against·squashabhinippīḷayato against·scorchabhisantāpayato from armpitskacchehi sweatssedā are releasedmuccanti.
just asSeyyathāpi, Bhāradvājabhāradvāja, strongbalavā manpuriso weakerdubbalataraṁ manpurisaṁ by headsīse orvā having grabbedgahetvā by shoulderkhandhe orvā having grabbedgahetvā against·squeezeabhiniggaṇheyya against·squashabhinippīḷeyya against·crushabhisantāpeyya;
even soevameva indeedkho to meme, Bhāradvājabhāradvāja, teeth·tooth·having applieddantebhidantamādhāya, with tonguejivhāya palatetāluṁ having pressedāhacca, with mindcetasā mindcittaṁ against·squeezeabhiniggaṇhato against·squashabhinippīḷayato against·scorchabhisantāpayato from armpitskacchehi sweatssedā are releasedmuccanti.
roused upĀraddhaṁ indeedkho butpana of meme, Bhāradvājabhāradvāja, energyvīriyaṁ ishoti unflaggingasallīnaṁ, establishedupaṭṭhitā mindfulnesssati unconfusedasammuṭṭhā; disturbedsāraddho andca butpana of meme bodykāyo ishoti not tranquilappaṭippassaddho, that + veryteneva painful·strivingdukkhappadhānena striving + assailedpadhānābhitunnassa mindfulsato.

Then it occurred to me, ‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch 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 crushes them. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits. 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.

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