Saṅgāravasutta

Majjhima Nikāya 100

With Saṅgārava · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā among the Kosalanskosalesu walking tourcārikaṁ wanderscarati with a largemahatā with a community of bhikkhusbhikkhusaṅghena together withsaddhiṁ.

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.

at thatTena indeedkho nowpana at the timesamayena Dhanañjānīdhanañjānī namednāma a brahmin ladybrāhmaṇī at Caṇḍalakappacañcalikappe was residingpaṭivasati devotedabhippasannā to the Buddhabuddhe andca to the teachingdhamme andca to the Saṅghasaṅghe and.ca.
thenAtha indeedkho Dhanañjānīdhanañjānī the brahmin ladybrāhmaṇī having trippedupakkhalitvā three timestikkhattuṁ a heartfelt sentimentudānaṁ expressedudānesi:
homage“Namo to himtassa the blessed onebhagavato the perfected onearahato the fully awakened Buddha.sammāsambuddhassa.
homageNamo to himtassa the blessed onebhagavato the perfected onearahato the fully awakened Buddha.sammāsambuddhassa.
homageNamo to himtassa the blessed onebhagavato the perfected onearahato the fully awakened Buddha."sammāsambuddhassā”ti.

Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Buddha, the teaching, and the Saṅgha. Once, she tripped and expressed this heartfelt sentiment three times: “Homage to him, the blessed one, the perfected one, the fully awakened Buddha! Homage to him, the blessed one, the perfected one, the fully awakened Buddha! Homage to him, the blessed one, the perfected one, the fully awakened Buddha!”

by thatTena indeedkho thenpana at the timesamayena Saṅgāravasaṅgāravo namednāma the studentmāṇavo in Cañcalikappacañcalikappe was residingpaṭivasati of the threetiṇṇaṁ Vedasvedānaṁ gone to the far shorepāragū with vocabularies and ritual performancesanighaṇḍukeṭubhānaṁ with phonology and word classificationsākkharappabhedānaṁ with the testaments as fifthitihāsapañcamānaṁ, word-by-word knowerpadako, grammarianveyyākaraṇo, in cosmology and marks of a great manlokāyatamahāpurisalakkhaṇesu not deficientanavayo.
heardAssosi indeedkho Saṅgāravasaṅgāravo the studentmāṇavo Dhanañjānīdhanañjāniyā the brahmin ladybrāhmaṇiyā thusevaṁ speechvācaṁ while speakingbhāsamānāya.
having heardSutvā to Dhanañjānīdhanañjāniṁ the brahmin ladybrāhmaṇiṁ said thisetadavoca:
a disgrace indeed“avabhūtāva thisayaṁ Dhanañjānīdhanañjānī brahmin ladybrāhmaṇī, a discredit indeedparabhūtāva thisayaṁ Dhanañjānīdhanañjānī brahmin ladybrāhmaṇī, while being foundvijjamānānaṁ proficient in the three Vedastevijjānaṁ of brahminsbrāhmaṇānaṁ, butatha andca thenpana of thattassa shavelingmuṇḍakassa fake asceticsamaṇakassa praisevaṇṇaṁ she will speakbhāsissatī”ti.
not“Na indeedhi thenpana youtvaṁ, deartāta good-faced onebhadramukha, of thattassa Blessed Onebhagavato ethics and wisdomsīlapaññāṇaṁ you knowjānāsi.
ifSace youtvaṁ, deartāta good-faced onebhadramukha, of thattassa Blessed Onebhagavato ethics and wisdomsīlapaññāṇaṁ you might knowjāneyyāsi, notna youtvaṁ, deartāta good-faced onebhadramukha, thattaṁ Blessed Onebhagavantaṁ to be abusedakkositabbaṁ to be insultedparibhāsitabbaṁ you would thinkmaññeyyāsī”ti.
by that“Tena thenhi, madambhoti, whenyadā the asceticsamaṇo Gotamagotamo Cañcalikappacañcalikappaṁ arrivedanuppatto ishoti thenatha to meme you should informāroceyyāsī”ti.
yes“Evaṁ, good-faced onebhadramukhā”ti indeedkho Dhanañjānīdhanañjānī the brahmin ladybrāhmaṇī to Saṅgāravasaṅgāravassa the studentmāṇavassa repliedpaccassosi.

Now at that time the student Saṅgārava was residing in Caṇḍalakappa. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. Hearing Dhanañjānī’s exclamation, he said to her, “The brahmin lady Dhanañjānī is a disgrace! Though brahmins proficient in the three Vedas are found, she will praise that shaveling, that fake ascetic.” “But dearest boy, you don’t understand the Buddha’s ethics and wisdom. If you did, you’d never think of abusing or insulting him.” “Well then, ma’am, let me know when the Buddha arrives in Caṇḍalakappa.” “I will, dearest,” she replied.

thenAtha indeedkho the Blessed Onebhagavā among the Kosalanskosalesu stage by stageanupubbena wanderingcārikaṁ travelingcaramāno whereyena Caṇḍalakappacañcalikappaṁ he arrived at ittadavasari.
thereTatra indeedsudaṁ the Blessed Onebhagavā at Caṇḍalakappacañcalikappe he dwellsviharati of the Todeyyastodeyyānaṁ of the brahminsbrāhmaṇānaṁ in the mango groveambavane.

And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa, where he stayed in the mango grove of the Todeyya brahmins.

heardAssosi indeedkho Dhanañjānīdhanañjānī brahmin lady:brāhmaṇī: “the Blessed One“bhagavā reportedlykira to Cañcalikappacañcalikappaṁ has arrived,anuppatto, at Cañcalikappacañcalikappe dwellsviharati of the Todeyyastodeyyānaṁ of the brahminsbrāhmaṇānaṁ in the mango grove.”ambavane”ti.
ThenAtha indeedkho Dhanañjānīdhanañjānī the brahmin ladybrāhmaṇī to whereyena Saṅgāravasaṅgāravo the studentmāṇavo she approached him there;tenupasaṅkami; having approachedupasaṅkamitvā Saṅgāravasaṅgāravaṁ the studentmāṇavaṁ said this:etadavoca:
“this,“ayaṁ, deartāta good-faced one,bhadramukha, thatso Blessed Onebhagavā to Cañcalikappacañcalikappaṁ has arrived,anuppatto, at Cañcalikappacañcalikappe dwellsviharati of the Todeyyastodeyyānaṁ of the brahminsbrāhmaṇānaṁ in the mango grove.ambavane.
Now whenYassadāni, deartāta good-faced one,bhadramukha, the timekālaṁ you think fit.”maññasī”ti.
“Yes,“Evaṁ, ma’am,”bho”ti indeedkho Saṅgāravasaṅgāravo the studentmāṇavo to Dhanañjānīdhanañjāniyā the brahmin ladybrāhmaṇiyā having repliedpaṭissutvā to whereyena the Blessed Onebhagavā he approached him there;tenupasaṅkami; having approachedupasaṅkamitvā with the Blessed Onebhagavatā togethersaddhiṁ exchanged greetings.sammodi.
GreetingSammodanīyaṁ conversationkathaṁ courteoussāraṇīyaṁ having concludedvītisāretvā to one sideekamantaṁ sat down.nisīdi. To one sideEkamantaṁ seatednisinno indeedkho Saṅgāravasaṅgāravo the studentmāṇavo to the Blessed Onebhagavantaṁ said this:etadavoca:

Dhanañjānī heard that he had arrived. So she went to Saṅgārava and told him, adding, “Please, dearest boy, go at your convenience.” “Yes, ma’am,” replied Saṅgārava. He went 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:

there are“Santi indeedkho, worthybho Gotamagotama, someeke ascetics and brahminssamaṇabrāhmaṇā having attained perfection and consummation of insight in this lifediṭṭhadhammābhiññāvosānapāramippattā, the fundamentals of the spiritual lifeādibrahmacariyaṁ they claimpaṭijānanti.
regarding theseTatra, worthybho Gotamagotama, whoye thosete ascetics and brahminssamaṇabrāhmaṇā having attained perfection and consummation of insight in this lifediṭṭhadhammābhiññāvosānapāramippattā, the fundamentals of the spiritual lifeādibrahmacariyaṁ they claimpaṭijānanti, of thosetesaṁ the worthybhavaṁ Gotamagotamo which one iskatamo”ti?

“Worthy Gotama, there are some ascetics and brahmins who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in this life. Where do you stand regarding these?”

of those attained to perfection and consummation of insight in this life“Diṭṭhadhammābhiññāvosānapāramippattānaṁ, the fundamentals of the spiritual lifeādibrahmacariyaṁ claimingpaṭijānantānampi indeedkho Iahaṁ, Bhāradvājabhāradvāja, disparityvemattaṁ I sayvadāmi.
there areSanti, Bhāradvājabhāradvāja, someeke ascetics and brahminssamaṇabrāhmaṇā oral transmittersanussavikā.
theyTe through oral transmissionanussavena attained to perfection and consummation of insight in this lifediṭṭhadhammābhiññāvosānapāramippattā, the fundamentals of the spiritual lifeādibrahmacariyaṁ they claimpaṭijānanti;
just asseyyathāpi brahminsbrāhmaṇā proficient in the three Vedastevijjā.
there areSanti butpana, Bhāradvājabhāradvāja, someeke ascetics and brahminssamaṇabrāhmaṇā solelykevalaṁ by mere faithsaddhāmattakena attained to perfection and consummation of insight in this lifediṭṭhadhammābhiññāvosānapāramippattā, the fundamentals of the spiritual lifeādibrahmacariyaṁ they claimpaṭijānanti;
just asseyyathāpi those who rely on logictakkī those who rely on inquiryvīmaṁsī.
there areSanti, Bhāradvājabhāradvāja, someeke ascetics and brahminssamaṇabrāhmaṇā beforepubbe not learned before from anotherananussutesu in teachingsdhammesu themselvessāmaṁyeva the principledhammaṁ having directly knownabhiññāya attained to perfection and consummation of insight in this lifediṭṭhadhammābhiññāvosānapāramippattā, the fundamentals of the spiritual lifeādibrahmacariyaṁ they claimpaṭijānanti.
among themTatra, Bhāradvājabhāradvāja, whoye thosete ascetics and brahminssamaṇabrāhmaṇā beforepubbe not learned before from anotherananussutesu in teachingsdhammesu themselvessāmaṁyeva the principledhammaṁ having directly knownabhiññāya attained to perfection and consummation of insight in this lifediṭṭhadhammābhiññāvosānapāramippattā, the fundamentals of the spiritual lifeādibrahmacariyaṁ they claimpaṭijānanti, I am one of thosetesāhamasmi.

“I say there is a disparity among those who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in this life. There are some ascetics and brahmins who are oral transmitters. Through oral transmission they claim to have mastered the fundamentals of the spiritual life. For example, the brahmins who are proficient in the three Vedas. There are some ascetics and brahmins who solely by mere faith claim to have mastered the fundamentals of the spiritual life. For example, those who rely on logic and inquiry. There are some ascetics and brahmins who, having directly known for themselves the principle regarding teachings not learned before from another, claim to have mastered the fundamentals of the spiritual life. I am one of those.

and here by this methodTadamināpetaṁ, Bhāradvājabhāradvāja, by waypariyāyena to be understoodveditabbaṁ, asyathā whoye thosete ascetics and brahminssamaṇabrāhmaṇā previouslypubbe in unheardananussutesu teachingsdhammesu by themselvessāmaṁyeva the teachingdhammaṁ having directly knownabhiññāya reached consummation and perfection of direct knowledge in this very lifediṭṭhadhammābhiññāvosānapāramippattā, the fundamental holy lifeādibrahmacariyaṁ they declarepaṭijānanti, I am one of themtesāhamasmi.

And here’s a way to understand that I am one of them.

hereIdha to meme, Bhāradvājabhāradvāja, even beforepubbeva than awakeningsambodhā unawakened oneanabhisambuddhassa intent on awakeningbodhisattasseva beingsato this occurredetadahosi:
cramped‘sambādho life at homegharāvāso dirty pathrajāpatho, wide openabbhokāso going forthpabbajjā.
this is notNayidaṁ easysukaraṁ at homeagāraṁ for one livingajjhāvasatā utterly fullekantaparipuṇṇaṁ utterly pureekantaparisuddhaṁ like a polished shellsaṅkhalikhitaṁ spiritual lifebrahmacariyaṁ to leadcarituṁ.
why don't IYannūnāhaṁ hair and beardkesamassuṁ having shaved offohāretvā ocher robeskāsāyāni clothesvatthāni having dressed inacchādetvā from homeagārasmā to homelessnessanagāriyaṁ I might go forthpabbajeyyan’ti.
thatSo indeedkho Iahaṁ, Bhāradvājabhāradvāja, lateraparena timesamayena while still youngdaharova beingsamāno with pristine black hairsusukāḷakeso with auspiciousbhadrena youthyobbanena endowed withsamannāgato with firstpaṭhamena agevayasā though unwillingakāmakānaṁ of mother and fathermātāpitūnaṁ with tearful facesassumukhānaṁ weepingrudantānaṁ hair and beardkesamassuṁ having shaved offohāretvā ocher robeskāsāyāni clothesvatthāni having dressed inacchādetvā from homeagārasmā to homelessnessanagāriyaṁ I went forthpabbajiṁ.
thatSo thusevaṁ gone forthpabbajito beingsamāno seeker of the skillfulkiṅkusalagavesī unsurpassedanuttaraṁ supreme state of peacesantivarapadaṁ seekingpariyesamāno whereyena Āḷāraāḷāro Kālāmakālāmo I approachedtenupasaṅkamiṁ; having approachedupasaṅkamitvā Āḷāraāḷāraṁ Kālāmakālāmaṁ this I saidetadavocaṁ:
I wish‘icchāmahaṁ, friendāvuso Kālāmakālāma, in thisimasmiṁ teaching and trainingdhammavinaye spiritual lifebrahmacariyaṁ to leadcaritun’ti.
thusEvaṁ when saidvutte, Bhāradvājabhāradvāja, Āḷāraāḷāro Kālāmakālāmo to memaṁ this saidetadavoca:
stay‘viharatāyasmā.

Before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Life at home is cramped and dirty, life 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?’ Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. 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, ‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’ Āḷāra Kālāma replied, ‘Stay, venerable.

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