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Majjhima Nikāya 36

Mahāsaccakasutta

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

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of thatTassa meme thusevaṁ knowingjānato thusevaṁ seeingpassato from the defilement of sensualitykāmāsavāpi mindcittaṁ was freedvimuccittha, from the defilement of desire to be rebornbhavāsavāpi mindcittaṁ was freedvimuccittha, from the defilement of ignoranceavijjāsavāpi mindcittaṁ was freedvimuccittha.
when freedVimuttasmiṁ it is freedvimuttamiti knowledgeñāṇaṁ there wasahosi.
ended‘Khīṇā rebirthjāti, completedvusitaṁ the spiritual journeybrahmacariyaṁ, donekataṁ what had to be donekaraṇīyaṁ, nothing furthernāparaṁ for this placeitthattāyā’ti I understoodabbhaññāsiṁ.

Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed. I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’

thisAyaṁ indeedkho to meme, O Aggivessanaaggivessana, of the nightrattiyā lastpacchime watchyāme thirdtatiyā knowledgevijjā achievedadhigatā;
ignoranceavijjā banishedvihatā, knowledgevijjā aroseuppannā; darknesstamo banishedvihato, lightāloko aroseuppanno; asyathā thattaṁ diligentappamattassa keenātāpino resolutepahitattassa meditatingviharato.
such evenEvarūpāpi indeedkho to meme, O Aggivessanaaggivessana, arisenuppannā pleasantsukhā feelingvedanā mindcittaṁ notna occupyingpariyādāya remainstiṭṭhati.

This was the third knowledge, which I achieved in the last watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute. But even such pleasant feeling did not occupy my mind.

I recallAbhijānāmi indeedkho and Ipanāhaṁ, Aggivessanaaggivessana, of many hundredsanekasatāya to an assemblyparisāya the Dhammadhammaṁ I was teachingdesetā.
and thenApissu memaṁ each oneekameko thusevaṁ thinksmaññati:
especially for me‘mamevārabbha the asceticsamaṇo Gotamagotamo the Dhammadhammaṁ is teachingdesetī’ti.
notNa indeedkho but thispanetaṁ, Aggivessanaaggivessana, thusevaṁ should be seendaṭṭhabbaṁ;
only so far asyāvadeva for the purpose of understandingviññāpanatthāya the Realized Onetathāgato to othersparesaṁ the Dhammadhammaṁ teachesdeseti.
thatSo indeedkho Iahaṁ, Aggivessanaaggivessana, of that verytassāyeva talkkathāya at the endpariyosāne, in that verytasmiṁyeva previouspurimasmiṁ meditation subject as a basis of immersionsamādhinimitte internally indeedajjhattameva mindcittaṁ I stillsaṇṭhapemi I settlesannisādemi unifiedekodiṁ I makekaromi I immersesamādahāmi, in whichyena regularlysudaṁ constantlyniccakappaṁ I meditateviharāmī”ti.
worthy of belief is this“Okappaniyametaṁ of the venerablebhoto Gotamagotamassa asyathā thattaṁ of a perfected onearahato a fully awakened Buddhasammāsambuddhassa.
do you recallAbhijānāti indeedkho butpana the venerablebhavaṁ Gotamagotamo during the daydivā sleepingsupitā”ti?

Aggivessana, I recall teaching the Dhamma to an assembly of many hundreds, and each person thought that I was teaching the Dhamma especially for them. But it should not be seen like this. The Realized One teaches others only so that they can understand. When that talk was finished, I stilled, settled, unified, and immersed my mind in samādhi internally in the same meditation subject as a basis of immersion as before, in which I regularly meditate.” “I’d believe that of the worthy Gotama, just like a perfected one, a fully awakened Buddha. But do you ever recall sleeping during the day?”

I remember“Abhijānāmahaṁ, Aggivessanaaggivessana, of the summergimhānaṁ in the lastpacchime monthmāse after the mealpacchābhattaṁ returned from almsroundpiṇḍapātapaṭikkanto folded in fourcatugguṇaṁ outer robesaṅghāṭiṁ having spread outpaññapetvā on the rightdakkhiṇena sidepassena mindfulsato awaresampajāno sleepniddaṁ I lay downokkamitā”ti.
this“Etaṁ indeedkho, sirbho Gotamagotama, someeke ascetics and brahminssamaṇabrāhmaṇā in a deluded abidingsammohavihārasmiṁ they callvadantī”ti?
not“Na indeedkho, Aggivessanaaggivessana, by this muchettāvatā deludedsammūḷho orvā one ishoti undeludedasammūḷho orvā.
butApi andca, Aggivessanaaggivessana, as to howyathā deludedsammūḷho andca one ishoti undeludedasammūḷho andca,
thattaṁ listensuṇāhi, wellsādhukaṁ apply your mindmanasi dokarohi, I will speakbhāsissāmī”ti.
yes“Evaṁ, sirbho”ti indeedkho Saccakasaccako son of a Jainnigaṇṭhaputto to the Blessed Onebhagavato repliedpaccassosi.
the Blessed OneBhagavā said thisetadavoca:

“I do recall that in the last month of the summer, I have spread out my outer robe folded in four and lain down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.” “Some ascetics and brahmins call that a deluded abiding.” “That’s not how to define whether someone is deluded or not. But as to how to define whether someone is deluded or not, listen and apply your mind well, I will speak.” “Yes, worthy sir,” replied Saccaka. The Buddha said this:

of whoever“Yassa anyonekassaci, Aggivessanaaggivessana, whichye defilementsāsavā corruptingsaṅkilesikā leading to future livesponobbhavikā hurtfulsadarā resulting in sufferingdukkhavipākā in the futureāyatiṁ future rebirth old age and deathjātijarāmaraṇiyā not given upappahīnā, that one I saytamahaṁ deluded‘sammūḷho’ti I sayvadāmi.
for of defilementsĀsavānañhi, Aggivessanaaggivessana, from not giving upappahānā deludedsammūḷho ishoti.
of whoeverYassa anyonekassaci, Aggivessanaaggivessana, whichye defilementsāsavā corruptingsaṅkilesikā leading to future livesponobbhavikā hurtfulsadarā resulting in sufferingdukkhavipākā in the futureāyatiṁ future rebirth old age and deathjātijarāmaraṇiyā given uppahīnā, that one I saytamahaṁ not deluded‘asammūḷho’ti I sayvadāmi.
for of defilementsĀsavānañhi, Aggivessanaaggivessana, from giving uppahānā not deludedasammūḷho ishoti.
of the Realized OneTathāgatassa indeedkho, Aggivessanaaggivessana, whichye defilementsāsavā corruptingsaṅkilesikā leading to future livesponobbhavikā hurtfulsadarā resulting in sufferingdukkhavipākā in the futureāyatiṁ future rebirth old age and deathjātijarāmaraṇiyā given uppahīnā cut off at the rootucchinnamūlā made like a palm stumptālāvatthukatā obliteratedanabhāvaṅkatā in the futureāyatiṁ unable to ariseanuppādadhammā.
just asSeyyathāpi, Aggivessanaaggivessana, a palm treetālo with its crown cut offmatthakacchinno incapableabhabbo againpuna of further growthvirūḷhiyā;
in the same wayevameva indeedkho, Aggivessanaaggivessana, of the Realized Onetathāgatassa whichye defilementsāsavā corruptingsaṅkilesikā leading to future livesponobbhavikā hurtfulsadarā resulting in sufferingdukkhavipākā in the futureāyatiṁ future rebirth old age and deathjātijarāmaraṇiyā given uppahīnā cut off at the rootucchinnamūlā made like a palm stumptālāvatthukatā obliteratedanabhāvaṅkatā in the futureāyatiṁ unable to ariseanuppādadhammā”ti.

“Anyone who has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death is deluded, I say. For it’s not giving up the defilements that makes you deluded. Anyone who has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say. For it’s giving up the defilements that makes you not deluded. The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Just as a palm tree with its crown cut off is incapable of further growth, in the same way, the Realized One has given up the defilements so they are unable to arise in the future.”

thusEvaṁ when spokenvutte, Saccakasaccako son of a Jainnigaṇṭhaputto to the Blessed Onebhagavantaṁ said thisetadavoca:
wonderful“acchariyaṁ, worthybho Gotamagotama, amazingabbhutaṁ, worthybho Gotamagotama.
how much indeed thisYāvañcidaṁ of the worthybhoto Gotamagotamassa thusevaṁ having assailedāsajja having assailedāsajja to one being addressedvuccamānassa, with inappropriateupanītehi with ways of speechvacanappathehi to one being addressedsamudācariyamānassa, complexion of skinchavivaṇṇo andceva brightenspariyodāyati, color of facemukhavaṇṇo andca becomes clearvippasīdati, just asyathā thattaṁ of a perfected onearahato of a fully awakened Buddhasammāsambuddhassa.
I recallAbhijānāmahaṁ, worthybho Gotamagotama, Pūraṇapūraṇaṁ Kassapakassapaṁ in debatevādena debatevādaṁ I took onsamārabhitā.
he tooSopi by memayā in debatevādena debatevādaṁ taken onsamāraddho one thing with anotheraññenaññaṁ he dodgedpaṭicari, outsidebahiddhā discussionkathaṁ distractedapanāmesi, angerkopañca hatreddosañca bitternessappaccayañca he displayedpātvākāsi.
of the worthyBhoto butpana Gotamagotamassa thusevaṁ having assailedāsajja having assailedāsajja to one being addressedvuccamānassa, with inappropriateupanītehi with ways of speechvacanappathehi to one being addressedsamudācariyamānassa, complexion of skinchavivaṇṇo andceva brightenspariyodāyati, color of facemukhavaṇṇo andca becomes clearvippasīdati, just asyathā thattaṁ of a perfected onearahato of a fully awakened Buddhasammāsambuddhassa.
I recallAbhijānāmahaṁ, worthybho Gotamagotama, Makkhalinmakkhaliṁ Gosālagosālaṁ …pe……pe…
Ajitanajitaṁ of the hair blanketkesakambalaṁ ……
Pakudhanpakudhaṁ Kaccāyanakaccāyanaṁ ……
Sañjayansañjayaṁ Belaṭṭhaputtabelaṭṭhaputtaṁ ……
Jainnigaṇṭhaṁ Nāṭaputtanāṭaputtaṁ in debatevādena debatevādaṁ I took onsamārabhitā.

When he had spoken, Saccaka said to him, “It’s incredible, worthy Gotama, it’s amazing! How when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha! I recall taking on Pūraṇa Kassapa in debate. He dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness. But when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha. I recall taking on the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan in debate.

he tooSopi by memayā with speechvādena speechvādaṁ took upsamāraddho one thing with anotheraññenaññaṁ dodgedpaṭicari, outsidebahiddhā talkkathaṁ divertedapanāmesi, and angerkopañca and ill-willdosañca and bitternessappaccayañca displayedpātvākāsi.
of the worthyBhoto butpana Gotamagotamassa thusevaṁ attackingāsajja attackingāsajja being spoken tovuccamānassa, with inappropriateupanītehi criticismsvacanappathehi being addressedsamudācariyamānassa, complexion of skinchavivaṇṇo andceva brightenspariyodāyati, color of facemukhavaṇṇo andca becomes clearvippasīdati, just asyathā thattaṁ of a perfected onearahato of a fully awakened Buddhasammāsambuddhassa.
well nowHanda andca nowdāni wemayaṁ, worthybho Gotamagotama, we gogacchāma.
having many dutiesBahukiccā wemayaṁ, having much to dobahukaraṇīyā”ti.
now please you“Yassadāni youtvaṁ, Aggivessanaaggivessana, timekālaṁ you thinkmaññasī”ti.
thenAtha indeedkho Saccakasaccako son of Jain parentsnigaṇṭhaputto of the Blessed Onebhagavato speechbhāsitaṁ having approvedabhinanditvā having agreedanumoditvā having risen from seatuṭṭhāyāsanā departedpakkāmīti.
the Longer Saccaka DiscourseMahāsaccakasuttaṁ finishedniṭṭhitaṁ sixthchaṭṭhaṁ.

They all dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness. But when the worthy Gotama is repeatedly attacked with inappropriate and intrusive criticism, the complexion of his skin brightens and the color of his face becomes clear, just like a perfected one, a fully awakened Buddha. Well, now, worthy Gotama, I must go. I have many duties, and much to do.” “Please, Aggivessana, go at your convenience.” Then Saccaka, the son of Jain parents, having approved and agreed with what the Buddha said, rose from his seat and left.

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