Cūḷasaccakasutta

Majjhima Nikāya 35

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

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yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.
Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane 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.”

“Kittāvatā pana, bho gotama, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti?
“Idha, aggivessana, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti;
yā kāci vedanā …pe…
yā kāci saññā …pe…
ye keci saṅkhārā …pe…
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.

“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.

Ettāvatā kho, aggivessana, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto.

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.

Evaṁ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti—
dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena.
Evaṁ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṁ karoti māneti pūjeti—
buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī”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.’”

Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca:
“mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha.
Siyā hi, bho gotama, hatthiṁ pabhinnaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo.
Siyā hi, bho gotama, pajjalitaṁ aggikkhandhaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo.
Siyā hi, bho gotama, āsīvisaṁ ghoravisaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo.
Mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha.
Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.

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.

Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṁ viditvā te licchavī āmantesi:
“suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṁ bhikkhusaṅghena.
Tena me abhihareyyātha yamassa patirūpaṁ maññeyyāthā”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.”

Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṁ abhihariṁsu.
Atha kho nigaṇṭhaputto sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
“kālo, bho gotama, niṭṭhitaṁ bhattan”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.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
Atha kho saccako nigaṇṭhaputto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Atha kho saccako nigaṇṭhaputto bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca:
“yamidaṁ, bho gotama, dāne puññañca puññamahī ca taṁ dāyakānaṁ sukhāya hotū”ti.
“Yaṁ kho, aggivessana, tādisaṁ dakkhiṇeyyaṁ āgamma avītarāgaṁ avītadosaṁ avītamohaṁ, taṁ dāyakānaṁ bhavissati.
Yaṁ kho, aggivessana, mādisaṁ dakkhiṇeyyaṁ āgamma vītarāgaṁ vītadosaṁ vītamohaṁ, taṁ tuyhaṁ bhavissatī”ti.
Cūḷasaccakasuttaṁ niṭṭhitaṁ pañcamaṁ.

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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