Saṅgāravasutta

Majjhima Nikāya 100

With Saṅgārava · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

thenAtha indeed Ikhvāhaṁ, Bhāradvājabhāradvāja, whereyena Uddakaudako son of Rāmarāmaputto there I approachedtenupasaṅkamiṁ; having approachedupasaṅkamitvā Uddakaudakaṁ son of Rāmarāmaputtaṁ this I saidetadavocaṁ:
to what extent‘kittāvatā indeedno, friendāvuso, Rāmarāmo thisimaṁ teachingdhammaṁ oneselfsayaṁ having fully knownabhiññā having realizedsacchikatvā having attainedupasampajja I dwell'dviharāmīti he declared'd?pavedesī’ti?
thusEvaṁ when saidvutte, Bhāradvājabhāradvāja, Uddakaudako son of Rāmarāmaputto dimension of neither perception nor non-perceptionnevasaññānāsaññāyatanaṁ 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 having fully knownabhiññā having realizedsacchikatvā having attainedupasampajja I dwell'dviharāmīti declaredpavedesi of thattassa of the teachingdhammassa for the realizationsacchikiriyāya I should strive'd.padaheyyan’ti.
thatSo indeedkho Iahaṁ, Bhāradvājabhāradvāja, very quicklynacirasseva quickly indeedkhippameva thattaṁ teachingdhammaṁ oneselfsayaṁ having fully knownabhiññā having realizedsacchikatvā 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 son of Rāmarāmaputto there I approachedtenupasaṅkamiṁ; having approachedupasaṅkamitvā Uddakaudakaṁ son of Rāmarāmaputtaṁ this I saidetadavocaṁ:
up to this point‘ettāvatā for usno, reverendāvuso, Rāmarāmo thisimaṁ teachingdhammaṁ with his own insightsayaṁ having realizedabhiññā having achievedsacchikatvā having achievedupasampajja had he declaredpavedesī’ti?
up to this point‘Ettāvatā indeedkho, reverendāvuso, Rāmarāmo thisimaṁ teachingdhammaṁ with his own insightsayaṁ having realizedabhiññā having achievedsacchikatvā having achievedupasampajja he declaredpavedesī’ti.
I too‘Ahampi indeedkho, reverendāvuso, up to this pointettāvatā thisimaṁ teachingdhammaṁ with my own insightsayaṁ having realizedabhiññā having achievedsacchikatvā having achievedupasampajja I liveviharāmī’ti.
fortunate‘Lābhā for usno, reverendāvuso, well gainedsuladdhaṁ for usno, reverendāvuso,
whoye wemayaṁ venerableāyasmantaṁ suchtādisaṁ spiritual companionsabrahmacāriṁ we seepassāma.
thusIti whichyaṁ teachingdhammaṁ Rāmarāmo with his own insightsayaṁ having realizedabhiññā having achievedsacchikatvā having achievedupasampajja he declaredpavedesi thattaṁ youtvaṁ teachingdhammaṁ with your own insightsayaṁ having realizedabhiññā having achievedsacchikatvā having achievedupasampajja you dwellviharasi;
whichyaṁ youtvaṁ teachingdhammaṁ with your own insightsayaṁ having realizedabhiññā having achievedsacchikatvā having achievedupasampajja you dwellviharasi thattaṁ teachingdhammaṁ Rāmarāmo with his own insightsayaṁ having realizedabhiññā having achievedsacchikatvā having achievedupasampajja 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 knewabhiññāsi thattaṁ youtvaṁ teachingdhammaṁ know,jānāsi, whicheveryaṁ youtvaṁ teachingdhammaṁ knowjānāsi thattaṁ teachingdhammaṁ Rāmarāmo directly knew.abhiññāsi.
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 son of Rāmarāmaputto spiritual companionsabrahmacārī 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 leads,saṁvattati, only as far asyāvadeva rebirth in the dimension of neither perception nor non-perception.'nevasaññānāsaññāyatanūpapattiyā’ti.
thatSo indeedkho I,ahaṁ, Bhāradvāja,bhāradvāja, thattaṁ teachingdhammaṁ not satisfyinganalaṅkaritvā from thattasmā teachingdhammā disillusionednibbijja I left.apakkamiṁ.

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, seeking what is skillfulkiṅkusalagavesī supremeanuttaraṁ state of sublime peacesantivarapadaṁ seekingpariyesamāno in the Magadhan landsmagadhesu stage by stageanupubbena wanderingcārikaṁ travelingcaramāno whereyena Uruvelāuruvelā town of Senāsenānigamo I arrived attadavasariṁ.
there I sawTatthaddasaṁ delightfulramaṇīyaṁ parkbhūmibhāgaṁ, and lovelypāsādikañca grovevanasaṇḍaṁ, and rivernadiñca flowingsandantiṁ cleansetakaṁ with smooth bankssupatitthaṁ 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 with smooth bankssupatitthā charmingramaṇīyā, nearbysamantā andca village to resort to for almsgocaragāmo.
enoughAlaṁ truly thisvatidaṁ of a gentlemankulaputtassa 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 supernaturally inspiredanacchariyā beforepubbe not learned beforeassutapubbā.
supposeSeyyathāpi, Bhāradvāja,bhāradvāja, greenallaṁ logkaṭṭhaṁ sappysasnehaṁ 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 sappysasnehaṁ 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 sappysasnehaṁ, 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.”

just so“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 desire for sensual pleasureskāmacchando affection for sensual pleasureskāmasneho infatuation with sensual pleasureskāmamucchā thirst for sensual pleasureskāmapipāsā passion for sensual pleasureskāmapariḷāho thatso andca internallyajjhattaṁ notna well given upsuppahīno ishoti notna well stilledsuppaṭippassaddho, due to exertionopakkamikā even ifcepi thesete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they experiencevedayanti, they are indeed incapableabhabbāva theyte of knowledgeñāṇāya of visiondassanāya supremeanuttarāya of awakeningsambodhāya. notNo even ifcepi thesete sirsbhonto ascetics and brahminssamaṇabrāhmaṇā due to exertionopakkamikā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they experiencevedayanti they are indeed incapableabhabbāva 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.

Lite mode — plain HTML for e-readers and old browsers. Full version