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Majjhima Nikāya 36

Mahāsaccakasutta

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

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just so“Evameva indeedkho, Aggivessanaaggivessana, whoye indeedhi anykeci asceticssamaṇā orvā brahminsbrāhmaṇā orvā in bodykāyena andceva in mindcittena andca from sensual pleasureskāmehi withdrawnvūpakaṭṭhā they liveviharanti, thatyo andca of themnesaṁ 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 theyte sirsbhonto ascetics and brahminssamaṇabrāhmaṇā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they feelvedayanti, incapableabhabbāva theyte of knowledgeñāṇāya of visiondassanāya of supremeanuttarāya of awakeningsambodhāya. if notNo even ifcepi theyte sirsbhonto ascetics and brahminssamaṇabrāhmaṇā due to exertionopakkamikā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they feelvedayanti, incapableabhabbāva theyte of knowledgeñāṇāya of visiondassanāya of supremeanuttarāya of awakeningsambodhāya.
thisAyaṁ indeedkho to memaṁ, Aggivessanaaggivessana, seconddutiyā exampleupamā it occurredpaṭibhāsi unremarkableanacchariyā previouslypubbe unheard beforeassutapubbā

“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But 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 second example that occurred to me.

another alsoAparāpi indeedkho memaṁ, Aggivessanaaggivessana, thirdtatiyā simileupamā occurredpaṭibhāsi unwontedanacchariyā previouslypubbe unheard beforeassutapubbā.
supposeSeyyathāpi, Aggivessanaaggivessana, dried upsukkhaṁ logkaṭṭhaṁ witheredkoḷāpaṁ, farārakā from waterudakā on dry landthale lyingnikkhittaṁ.
thenAtha personpuriso would comeāgaccheyya drill-stickuttarāraṇiṁ takingādāya:
fire‘aggiṁ I will lightabhinibbattessāmi, heattejo I will producepātukarissāmī’ti.
thatTaṁ whatkiṁ do you thinkmaññasi, Aggivessanaaggivessana,
wouldapi thennu thatso personpuriso thatamuṁ dried upsukkhaṁ logkaṭṭhaṁ witheredkoḷāpaṁ, farārakā from waterudakā on dry landthale lyingnikkhittaṁ, drill-stickuttarāraṇiṁ takingādāya drillingabhimanthento fireaggiṁ could lightabhinibbatteyya, heattejo could producepātukareyyā”ti?
yes“Evaṁ, worthybho Gotamagotama”.
that“Taṁ whatkissa reasonhetu”?
for“Aduñhi, worthybho Gotamagotama, dried upsukkhaṁ logkaṭṭhaṁ witheredkoḷāpaṁ, and ittañca moreoverpana farārakā from waterudakā on dry landthale lyingnikkhittan”ti.

Then a third example occurred to me. Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Then a person comes along with a drill-stick, thinking to light a fire and produce heat. What do you think, Aggivessana? By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?” “Yes, worthy Gotama. Why is that? Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

“just so“Evameva indeed,kho, Aggivessana,aggivessana, whoye indeedhi anykeci asceticssamaṇā orvā brahminsbrāhmaṇā orvā in bodykāyena andceva in mindcittena andca from sensual pleasureskāmehi withdrawnvūpakaṭṭhā they live,viharanti, whateveryo andca theirnesaṁ in sensual pleasureskāmesu desirekāmacchando affectionkāmasneho infatuationkāmamucchā thirstkāmapipāsā passion,kāmapariḷāho, thatso andca internallyajjhattaṁ well given upsuppahīno ishoti well stilled,suppaṭippassaddho, due to exertionopakkamikā ifcepi thosete honorablebhonto ascetics and brahminssamaṇabrāhmaṇā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they feel,vedayanti, capable themselvesbhabbāva theyte of knowledgeñāṇāya of visiondassanāya of supremeanuttarāya of awakening.sambodhāya. notNo ifcepi thosete honorablebhonto ascetics and brahminssamaṇabrāhmaṇā due to exertionopakkamikā painfuldukkhā sharptibbā severekharā acutekaṭukā feelingsvedanā they feel,vedayanti, capable themselvesbhabbāva theyte of knowledgeñāṇāya of visiondassanāya of supremeanuttarāya of awakening.sambodhāya.
thisAyaṁ indeedkho to me,maṁ, Aggivessana,aggivessana, thirdtatiyā exampleupamā occurredpaṭibhāsi not supernaturalanacchariyā beforepubbe previously unheard.assutapubbā.
theseImā indeedkho to me,maṁ, Aggivessana,aggivessana, threetisso examplesupamā occurredpaṭibhaṁsu not supernaturalanacchariyā beforepubbe previously unheard.assutapubbā.

“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and 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 capable of knowledge and vision, of supreme awakening. This was the third example that occurred to me. These are the three similes, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

of thatTassa to memayhaṁ, Aggivessanaaggivessana, this occurredetadahosi:
why don't I‘yannūnāhaṁ with teethdantebhi clencheddantamādhāya, with tonguejivhāya roof of mouthtāluṁ pressed againstāhacca, with mindcetasā mindcittaṁ should squeezeabhiniggaṇheyyaṁ should squashabhinippīḷeyyaṁ should scorch'abhisantāpeyyan’ti.
thatSo indeedkho Iahaṁ, Aggivessanaaggivessana, with teethdantebhi clencheddantamādhāya, with tonguejivhāya roof of mouthtāluṁ pressed againstāhacca, with mindcetasā mindcittaṁ I squeezeabhiniggaṇhāmi I squashabhinippīḷemi I scorch.abhisantāpemi.
of thatTassa to memayhaṁ, Aggivessanaaggivessana, with teethdantebhi clencheddantamādhāya with tonguejivhāya roof of mouthtāluṁ pressed againstāhacca with mindcetasā mindcittaṁ squeezingabhiniggaṇhato squashingabhinippīḷayato scorchingabhisantāpayato from armpitskacchehi sweatsedā ran.muccanti.
as whenSeyyathāpi, Aggivessanaaggivessana, strongbalavā manpuriso weakerdubbalataraṁ manpurisaṁ by headsīse orvā having grabbedgahetvā by throatkhandhe orvā having grabbedgahetvā should squeezeabhiniggaṇheyya should squashabhinippīḷeyya should crush;abhisantāpeyya;
even soevameva indeedkho to meme, Aggivessanaaggivessana, with teethdantebhi clencheddantamādhāya, with tonguejivhāya roof of mouthtāluṁ pressed againstāhacca, with mindcetasā mindcittaṁ squeezingabhiniggaṇhato squashingabhinippīḷayato scorchingabhisantāpayato from armpitskacchehi sweatsedā ran.muccanti.
rousedĀraddhaṁ indeedkho butpana to meme, Aggivessanaaggivessana, energyvīriyaṁ washoti unflaggingasallīnaṁ, establishedupaṭṭhitā mindfulnesssati lucidasammuṭṭhā, disturbedsāraddho andca butpana to meme bodykāyo washoti not tranquilappaṭippassaddho because of just thatteneva with painful strivingdukkhappadhānena oppressed by strivingpadhānābhitunnassa mindful.sato.

Then it occurred to me, ‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch mind with mind?’ So that’s what I did, until sweat ran from my armpits. It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them. In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

even suchEvarūpāpi indeedkho for meme, Aggivessanaaggivessana, arisenuppannā painfuldukkhā feelingvedanā mindcittaṁ notna having occupiedpariyādāya it remainstiṭṭhati.

But even such painful feeling did not occupy my mind.

of thatTassa to memayhaṁ, Aggivessanaaggivessana, this occurredetadahosi:
why don't I‘yannūnāhaṁ breathlessappāṇakaṁyeva absorptionjhānaṁ I would practicejhāyeyyan’ti.
thatSo indeedkho Iahaṁ, Aggivessanaaggivessana, from the mouthmukhato andca from the nosenāsato andca in-breaths and out-breathsassāsapassāse I cut offuparundhiṁ.
of thatTassa to memayhaṁ, Aggivessanaaggivessana, from the mouthmukhato andca from the nosenāsato andca in-breaths and out-breathsassāsapassāsesu being cut offuparuddhesu from the ear-holeskaṇṇasotehi of windsvātānaṁ coming outnikkhamantānaṁ excessiveadhimatto soundsaddo ishoti.
just asSeyyathāpi indeednāma of a smith's bellowskammāragaggariyā being blowndhamamānāya excessiveadhimatto soundsaddo ishoti;
even soevameva indeedkho to meme, Aggivessanaaggivessana, from the mouthmukhato andca from the nosenāsato andca in-breaths and out-breathsassāsapassāsesu being cut offuparuddhesu from the ear-holeskaṇṇasotehi of windsvātānaṁ coming outnikkhamantānaṁ excessiveadhimatto soundsaddo ishoti.
roused upĀraddhaṁ indeedkho butpana to meme, Aggivessanaaggivessana, energyvīriyaṁ ishoti unflaggingasallīnaṁ establishedupaṭṭhitā mindfulnesssati unconfusedasammuṭṭhā. disturbedSāraddho andca butpana myme bodykāyo ishoti not tranquilappaṭippassaddho by that veryteneva with painful strivingdukkhappadhānena struck by strivingpadhānābhitunnassa beingsato.
even suchEvarūpāpi indeedkho to meme, Aggivessanaaggivessana, arisenuppannā painfuldukkhā feelingvedanā mindcittaṁ notna having occupiedpariyādāya remainstiṭṭhati.

Then it occurred to me, ‘Why don’t I practice the breathless absorption?’ So I cut off my breathing through my mouth and nose. But then winds came out my ears making a loud noise, like the puffing of a blacksmith’s bellows. My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. But even such painful feeling did not occupy my mind.

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