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, I am not this,nesohamasmi, 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 one who follows instructionssāsanakaro ishoti one who responds to adviceovādapatikaro one who has gone beyond doubttiṇṇavicikiccho one who has got rid of indecisionvigatakathaṅkatho one who has gained assurancevesārajjappatto independent of othersaparappaccayo in the Teacher's instructionssatthusāsane 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 with defilements endedkhīṇāsavo who has completed the spiritual journeyvusitavā done what had to be donekatakaraṇīyo laid down the burdenohitabhāro achieved their heart's goalanuppattasadattho utterly ended the fetter of continued existenceparikkhīṇabhavasaṁyojano rightly freed through enlightenmentsammadaññāvimutto”ti?
here“Idha, Aggivessanaaggivessana, a mendicantbhikkhu whateveryaṁ any kind ofkiñci formrūpaṁ past, future, or 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 this is mymeso selfattā’ti this indeedevametaṁ as it 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, or 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 this is mymeso selfattā’ti this indeedevametaṁ as it 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 with defilements endedkhīṇāsavo who has completed the spiritual journeyvusitavā done what had to be donekatakaraṇīyo laid down the burdenohitabhāro achieved their heart's goalanuppattasadattho utterly ended the fetter of continued existenceparikkhīṇabhavasaṁyojano rightly freed through enlightenmentsammadaññāvimutto.

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 with mind freedvimuttacitto indeedkho, Aggivessanaaggivessana, a mendicantbhikkhu with threetīhi with unsurpassableanuttariyehi endowedsamannāgato ishoti—
with unsurpassable seeingdassanānuttariyena, with unsurpassable practicepaṭipadānuttariyena, with unsurpassable freedomvimuttānuttariyena.
thusEvaṁ with mind freedvimuttacitto indeedkho, Aggivessanaaggivessana, a mendicantbhikkhu only the Realized Onetathāgataññeva 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.’”

thusEvaṁ when spokenvutte, Saccakasaccako son of the Nigaṇṭhanigaṇṭhaputto to the Blessed Onebhagavantaṁ said thisetadavoca:
we ourselves,“mayameva, worthybho Gotama,gotama, rude,dhaṁsī, wemayaṁ impudent,pagabbā, whoye wemayaṁ the worthybhavantaṁ Gotamagotamaṁ in debatevādena debatevādaṁ to be attackedāsādetabbaṁ we imaginedamaññimha.
might beSiyā indeed,hi, worthybho Gotama,gotama, elephanthatthiṁ ruttingpabhinnaṁ having attackedāsajja for a personpurisassa safety,sotthibhāvo, notna but nottveva the worthybhavantaṁ Gotamagotamaṁ having attackedāsajja might besiyā for a personpurisassa safety.sotthibhāvo.
might beSiyā indeed,hi, worthybho Gotama,gotama, blazingpajjalitaṁ mass of fireaggikkhandhaṁ having attackedāsajja for a personpurisassa safety,sotthibhāvo, notna but nottveva the worthybhavantaṁ Gotamagotamaṁ having attackedāsajja might besiyā for a personpurisassa safety.sotthibhāvo.
might beSiyā indeed,hi, worthybho Gotama,gotama, viperāsīvisaṁ poisonousghoravisaṁ having attackedāsajja for a personpurisassa safety,sotthibhāvo, notna but nottveva the worthybhavantaṁ Gotamagotamaṁ having attackedāsajja might besiyā for a personpurisassa safety.sotthibhāvo.
we ourselves,Mayameva, worthybho Gotama,gotama, rude,dhaṁsī, wemayaṁ impudent,pagabbā, whoye wemayaṁ the worthybhavantaṁ Gotamagotamaṁ in debatevādena debatevādaṁ to be attackedāsādetabbaṁ we imaginedamaññimha.
may he acceptAdhivāsetu from meme worthybhavaṁ Gotamagotamo for tomorrowsvātanāya mealbhattaṁ together withsaddhiṁ with the mendicant Saṅgha"bhikkhusaṅghenā”ti.
he consentedAdhivāsesi the Blessed Onebhagavā with silence.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.

thenAtha indeedkho Saccakasaccako son of a Jainnigaṇṭhaputto of the Blessed Onebhagavato 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 you should bringabhihareyyātha of whichyamassa suitablepatirūpaṁ 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 in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking bowl and robepattacīvaramādāya whereyena of Saccakasaccakassa of the Nigaṇṭha's sonnigaṇṭhaputtassa parkārāmo he approached thattenupasaṅkami; having approachedupasaṅkamitvā spread outpaññatte on a seatāsane he sat downnisīdi together withsaddhiṁ with the Saṅgha of mendicantsbhikkhusaṅghena.
thenAtha indeedkho Saccakasaccako the Nigaṇṭha's sonnigaṇṭhaputto headed by the Buddhabuddhappamukhaṁ the mendicant Saṅghabhikkhusaṅghaṁ with deliciouspaṇītena fresh foodskhādanīyena cooked foodsbhojanīyena with his own handssahatthā he servedsantappesi he satisfiedsampavāresi.
thenAtha indeedkho Saccakasaccako the Nigaṇṭha's sonnigaṇṭhaputto the Blessed Onebhagavantaṁ having eatenbhuttāviṁ with hand and bowl washedonītapattapāṇiṁ a certainaññataraṁ lownīcaṁ seatāsanaṁ having takengahetvā to one sideekamantaṁ he sat downnisīdi.
to one sideEkamantaṁ seatednisinno indeedkho Saccakasaccako the Nigaṇṭha's sonnigaṇṭhaputto to the Blessed Onebhagavantaṁ said thisetadavoca:
this“yamidaṁ, worthybho Gotamagotama, in this giftdāne and the meritpuññañca and growth of meritpuññamahī andca thattaṁ of the donorsdāyakānaṁ for the happinesssukhāya may it behotū”ti.
whatever“Yaṁ indeedkho, Aggivessanaaggivessana, suchtādisaṁ a recipient of a religious donationdakkhiṇeyyaṁ coming fromāgamma not free of greedavītarāgaṁ not free of hateavītadosaṁ not free of delusionavītamohaṁ, thattaṁ of the donorsdāyakānaṁ will accruebhavissati.
whateverYaṁ indeedkho, Aggivessanaaggivessana, such as myselfmādisaṁ a recipient of a religious donationdakkhiṇeyyaṁ coming fromāgamma free of greedvītarāgaṁ free of 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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