Cūḷasaccakasutta

Majjhima Nikāya 35

The Shorter Discourse With Saccaka · Translation: Bhikkhu Sujato, SuttaCentral

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whateveryaṁ anykiñci consciousnessviññāṇaṁ past·future·presentatītānāgatapaccuppannaṁ internalajjhattaṁ orvā externalbahiddhā orvā solidoḷārikaṁ orvā subtlesukhumaṁ orvā inferiorhīnaṁ orvā superiorpaṇītaṁ or,vā, whateveryaṁ fardūre nearsantike or,vā, allsabbaṁ consciousnessviññāṇaṁ 'this is not‘netaṁ mine,mama, not·this·Inesohamasmi, notna this ismeso my self.'attā’ti thus·thisevametaṁ as it really isyathābhūtaṁ with right understandingsammappaññāya one seespassati.
to this extentEttāvatā indeed,kho, Aggivessana,aggivessana, mymama disciplesāvako instruction·doingsāsanakaro ishoti advice·respondingovādapatikaro crossed·doubttiṇṇavicikiccho gone·indecisionvigatakathaṅkatho assurance·attainedvesārajjappatto independent of othersaparappaccayo Teacher·instructionsatthusāsane dwells.'"viharatī”ti.

consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how to define one of my disciples who follows instructions and responds to advice; who has gone beyond doubt, got rid of indecision, gained assurance, and is independent of others in the Teacher’s instructions.”

in what way“Kittāvatā indeedpana, sirbho Gotamagotama, a mendicantbhikkhu a perfected onearahaṁ ishoti ended·defilementkhīṇāsavo who has completed the spiritual journeyvusitavā done·to be donekatakaraṇīyo laid down·burdenohitabhāro achieved·heart's goalanuppattasadattho utterly ended·existence·fetterparikkhīṇabhavasaṁyojano rightly freed through enlightenmentsammadaññāvimutto”ti?
here“Idha, Aggivessanaaggivessana, a mendicantbhikkhu whateveryaṁ any kind ofkiñci formrūpaṁ past·future·presentatītānāgatapaccuppannaṁ internalajjhattaṁ orvā externalbahiddhā orvā solidoḷārikaṁ orvā subtlesukhumaṁ orvā inferiorhīnaṁ orvā superiorpaṇītaṁ orvā whateveryaṁ fardūre nearsantike orvā allsabbaṁ formrūpaṁ this is not mine‘netaṁ minemama, I am not thisnesohamasmi, notna my·thismeso selfattā’ti this indeedevametaṁ as·truly isyathābhūtaṁ with right understandingsammappaññāya having seendisvā by not graspinganupādā freedvimutto ishoti;
whateveryā any kind ofkāci feelingvedanā ……pe…
whateveryā any kind ofkāci perceptionsaññā ……pe…
whateverye any kind ofkeci choicessaṅkhārā ……pe…
whateveryaṁ any kind ofkiñci consciousnessviññāṇaṁ past·future·presentatītānāgatapaccuppannaṁ internalajjhattaṁ orvā externalbahiddhā orvā solidoḷārikaṁ orvā subtlesukhumaṁ orvā inferiorhīnaṁ orvā superiorpaṇītaṁ orvā whateveryaṁ fardūre nearsantike orvā allsabbaṁ consciousnessviññāṇaṁ this is not mine‘netaṁ minemama, I am not thisnesohamasmi, notna my·thismeso selfattā’ti this indeedevametaṁ as·truly isyathābhūtaṁ with right understandingsammappaññāya having seendisvā by not graspinganupādā freedvimutto ishoti.

“But how do you define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment?” “It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping. They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ And having seen this with right understanding they’re freed by not grasping.

to this extentEttāvatā indeedkho, Aggivessanaaggivessana, a mendicantbhikkhu a perfected onearahaṁ ishoti ended·defilementkhīṇāsavo who has completed the spiritual journeyvusitavā done·to be donekatakaraṇīyo laid down·burdenohitabhāro achieved·one's own goalanuppattasadattho utterly ended·existence·fetterparikkhīṇabhavasaṁyojano through right enlightenment·freedsammadaññāvimutto.

That’s how to define a mendicant who is a perfected one, with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment.

thusEvaṁ freed·mindvimuttacitto indeedkho, Aggivessanaaggivessana, a mendicantbhikkhu with threetīhi un·surpassableanuttariyehi together·gonesamannāgato ishoti—
with unsurpassable seeingdassanānuttariyena, with unsurpassable practicepaṭipadānuttariyena, with unsurpassable freedomvimuttānuttariyena.
thusEvaṁ freed·mindvimuttacitto indeedkho, Aggivessanaaggivessana, a mendicantbhikkhu Realized One + only·onlytathāgataññeva honorssakkaroti respectgaruṁ doeskaroti esteemsmāneti veneratespūjeti—
awakenedbuddho heso the Blessed Onebhagavā for awakeningbodhāya Dhammadhammaṁ teachesdeseti, tameddanto heso the Blessed Onebhagavā for self-controldamathāya Dhammadhammaṁ teachesdeseti, serenesanto heso the Blessed Onebhagavā for serenitysamathāya Dhammadhammaṁ teachesdeseti, crossed overtiṇṇo heso the Blessed Onebhagavā for crossing overtaraṇāya Dhammadhammaṁ teachesdeseti, quenchedparinibbuto heso the Blessed Onebhagavā for extinguishmentparinibbānāya Dhammadhammaṁ teachesdesetī”ti.

A mendicant whose mind is freed like this has three unsurpassable qualities: unsurpassable seeing, practice, and freedom. They honor, respect, esteem, and venerate only the Realized One: ‘The Blessed One is awakened, tamed, serene, crossed over, and quenched. And he teaches Dhamma for awakening, self-control, serenity, crossing over, and extinguishment.’”

When he had spoken, Saccaka said to him, “Worthy Gotama, it was rude and impudent of me to imagine I could attack you in debate. For a person might find safety after attacking a rutting elephant, but not after attacking the worthy Gotama. A person might find safety after attacking a blazing mass of fire, but not after attacking the worthy Gotama. They might find safety after attacking a poisonous viper, but not after attacking the worthy Gotama. It was rude and impudent of me to imagine I could attack you in debate. Would the worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence.

thenAtha indeedkho Saccakasaccako Jain·sonnigaṇṭhaputto of the Blessed Onebhagavato towards·consentadhivāsanaṁ having knownviditvā thosete Licchavislicchavī addressedāmantesi:
let them listen“suṇantu to meme gentlemenbhonto Licchavislicchavī, asceticsamaṇo by meme Gotamagotamo invitednimantito for tomorrowsvātanāya together withsaddhiṁ with the Saṅgha of mendicantsbhikkhusaṅghena.
thereforeTena to meme towards·carryabhihareyyātha of whichyamassa towards·formpatirūpaṁ you thinkmaññeyyāthā”ti.

Then, knowing that the Buddha had consented, Saccaka addressed those Licchavis, “Listen, gentlemen. I have invited the ascetic Gotama together with the Saṅgha of mendicants for tomorrow’s meal. You may all bring me what you think is suitable.”

thenAtha indeedkho thosete Licchavislicchavī of thattassā nightrattiyā by the passingaccayena to Saccakasaccakassa to the Nigaṇṭha's sonnigaṇṭhaputtassa five hundredpañcamattāni servings of foodthālipākasatāni food offeringbhattābhihāraṁ presentedabhihariṁsu.
thenAtha indeedkho the Nigaṇṭha's sonnigaṇṭhaputto in his ownsake parkārāme deliciouspaṇītaṁ fresh foodkhādanīyaṁ cooked foodbhojanīyaṁ having had preparedpaṭiyādāpetvā to the Blessed Onebhagavato the timekālaṁ had informedārocāpesi:
it is time“kālo, worthybho Gotamagotama, is readyniṭṭhitaṁ the mealbhattan”ti.

Then, when the night had passed, those Licchavis presented Saccaka with an offering of five hundred servings of food. And Saccaka had delicious fresh and cooked foods prepared in his own park. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.”

thenAtha indeedkho the Blessed Onebhagavā morning·timepubbaṇhasamayaṁ down·dressnivāsetvā bowl·robe·takingpattacīvaramādāya whereyena of Saccakasaccakassa Nigaṇṭha·sonnigaṇṭhaputtassa parkārāmo he approached thattenupasaṅkami; near·approachupasaṅkamitvā forth·spreadpaññatte on a seatāsane down·sitnisīdi together withsaddhiṁ with the Saṅgha of mendicantsbhikkhusaṅghena.
thenAtha indeedkho Saccakasaccako Nigaṇṭha·sonnigaṇṭhaputto Buddha·headedbuddhappamukhaṁ mendicant·Saṅghabhikkhusaṅghaṁ with deliciouspaṇītena fresh foodskhādanīyena cooked foodsbhojanīyena own·handssahatthā fully·satisfiedsantappesi he satisfiedsampavāresi.
thenAtha indeedkho Saccakasaccako Nigaṇṭha·sonnigaṇṭhaputto the Blessed Onebhagavantaṁ having eatenbhuttāviṁ washed·bowl·handonītapattapāṇiṁ a certainaññataraṁ lownīcaṁ seatāsanaṁ having takengahetvā one·sideekamantaṁ he sat downnisīdi.
to one sideEkamantaṁ seatednisinno indeedkho Saccakasaccako Nigaṇṭha·sonnigaṇṭhaputto to the Blessed Onebhagavantaṁ said thisetadavoca:
this“yamidaṁ, worthybho Gotamagotama, in this giftdāne merit·andpuññañca merit·growthpuññamahī andca thattaṁ of the donorsdāyakānaṁ for the happinesssukhāya may it behotū”ti.
whatever“Yaṁ indeedkho, Aggivessanaaggivessana, suchtādisaṁ a recipient of a religious donationdakkhiṇeyyaṁ to·comeāgamma not·free·greedavītarāgaṁ not·free·hateavītadosaṁ not free of delusionavītamohaṁ, thattaṁ of the donorsdāyakānaṁ will accruebhavissati.
whateverYaṁ indeedkho, Aggivessanaaggivessana, such as myselfmādisaṁ a recipient of a religious donationdakkhiṇeyyaṁ to·comeāgamma free·greedvītarāgaṁ free·hatevītadosaṁ free of delusionvītamohaṁ, thattaṁ to youtuyhaṁ will accruebhavissatī”ti.
Cūḷasaccaka SuttaCūḷasaccakasuttaṁ finishedniṭṭhitaṁ the fifthpañcamaṁ.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to Saccaka’s park, where he sat down on the seat spread out together with the Saṅgha of mendicants. Then Saccaka served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Saccaka took a low seat and sat to one side. Then Saccaka said to the Buddha, “Worthy Gotama, may the merit and the growth of merit in this gift be for the happiness of the donors.” “Aggivessana, whatever comes from giving to a recipient of a religious donation such as yourself—who is not free of greed, hate, and delusion—will accrue to the donors. Whatever comes from giving to a recipient of a religious donation such as myself—who is free of greed, hate, and delusion—will accrue to you.”

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