Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca. Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṁ udānaṁ udānesi:
Thus have I heard—At one time, the Blessed One was wandering on a walking tour in the Kosala country together with a large Saṅgha of bhikkhus. Now at that time a brahmin woman named Dhanañjānī was living at Cañcalikappa; she had complete confidence in the Buddha, the Dhamma, and the Saṅgha. Then the brahmin woman Dhanañjānī, having stumbled, uttered this inspired utterance three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to the Blessed One, the Arahant, the perfectly Awakened One!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to the Blessed One, the Arahant, the perfectly Awakened One!
Namo tassa bhagavato arahato sammāsambuddhassā”ti.
Homage to the Blessed One, the Arahant, the perfectly Awakened One!”
Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.
Now at that time a young brahmin named Saṅgārava was living at Cañcalikappa. He was one who had mastered the three Vedas, together with their vocabularies, liturgy, phonology, and etymology, and with historical narratives as the fifth. He was a reciter of the Vedas, a grammarian and linguistic scholar, fully versed in natural philosophy and the auspicious marks of a great man.
Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṁ vācaṁ bhāsamānāya. Sutvā dhanañjāniṁ brāhmaṇiṁ etadavoca: “avabhūtāva ayaṁ dhanañjānī brāhmaṇī, parabhūtāva ayaṁ dhanañjānī brāhmaṇī, vijjamānānaṁ tevijjānaṁ brāhmaṇānaṁ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṁ bhāsissatī”ti.
The young brahmin Saṅgārava heard the brahmin woman Dhanañjānī speaking these words. Having heard her, he said to the brahmin woman Dhanañjānī: “This brahmin woman Dhanañjānī is degraded, this brahmin woman Dhanañjānī is ruined—for while brahmins versed in the three Vedas are present, she would speak the praises of that bald-headed ascetic!”
“Na hi pana tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jānāsi. Sace tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jāneyyāsi, na tvaṁ, tāta bhadramukha, taṁ bhagavantaṁ akkositabbaṁ paribhāsitabbaṁ maññeyyāsī”ti.
“Dear good sir, you do not know that Blessed One’s virtue and wisdom. If you, dear good sir, knew that Blessed One’s virtue and wisdom, you would not think that Blessed One should be abused or reviled.”
“Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṁ anuppatto hoti atha me āroceyyāsī”ti.
“Then, madam, when the ascetic Gotama arrives at Cañcalikappa, let me know.”
“Evaṁ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.
“Yes, good sir,” the brahmin woman Dhanañjānī replied to the young brahmin Saṅgārava.
Atha kho bhagavā kosalesu anupubbena cārikaṁ caramāno yena cañcalikappaṁ tadavasari. Tatra sudaṁ bhagavā cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane.
Then the Blessed One, wandering by stages among the Kosalans, arrived at Cañcalikappa. There the Blessed One dwelled at Cañcalikappa in the mango grove of the Todeyya brahmins.
Assosi kho dhanañjānī brāhmaṇī: “bhagavā kira cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane”ti. Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṁ māṇavaṁ etadavoca: “ayaṁ, tāta bhadramukha, so bhagavā cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane. Yassadāni, tāta bhadramukha, kālaṁ maññasī”ti.
The brahmin woman Dhanañjānī heard: “The Blessed One, it is said, has arrived at Cañcalikappa and is dwelling at Cañcalikappa in the mango grove of the Todeyya brahmins.” Then the brahmin woman Dhanañjānī approached the young brahmin Saṅgārava; having drawn near, she said to the young brahmin Saṅgārava: “Dear good sir, that Blessed One has arrived at Cañcalikappa and is dwelling at Cañcalikappa in the mango grove of the Todeyya brahmins. Now is the time, dear good sir, to do as you think fit.”
“Evaṁ, bho”ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo māṇavo bhagavantaṁ etadavoca:
“Yes, madam,” the young brahmin Saṅgārava replied to the brahmin woman Dhanañjānī. Having agreed, he approached the Blessed One; having drawn near, he exchanged friendly greetings with the Blessed One. After the exchange of a courteous and polite conversation, he sat down to one side. Seated to one side, the young brahmin Saṅgārava said this to the Blessed One:
Distinction Among Those Who Claim Direct Knowledge
“Santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti. Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesaṁ bhavaṁ gotamo katamo”ti?
“Sir Gotama, there are some ascetics and brahmins who, having reached the perfection and culmination of direct knowledge in this very life, profess the fundamentals of the spiritual life. Among those ascetics and brahmins who, having reached the perfection and culmination of direct knowledge in this very life, profess the fundamentals of the spiritual life, which of them is sir Gotama?”
“Diṭṭhadhammābhiññāvosānapāramippattānaṁ, ādibrahmacariyaṁ paṭijānantānampi kho ahaṁ, bhāradvāja, vemattaṁ vadāmi. Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā. Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti; seyyathāpi brāhmaṇā tevijjā. Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṁ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti; seyyathāpi takkī vīmaṁsī. Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti. Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi. Tadamināpetaṁ, bhāradvāja, pariyāyena veditabbaṁ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi.
“Bhāradvāja, I declare that there is a distinction even among those who, having reached the perfection and culmination of direct knowledge in this very life, profess the fundamentals of the spiritual life. There are, Bhāradvāja, some ascetics and brahmins who are traditionalists. Relying on oral tradition, they claim to have reached the perfection and culmination of direct knowledge in this very life, professing the fundamentals of the spiritual life—such as the brahmins versed in the three Vedas. But there are, Bhāradvāja, some ascetics and brahmins who, through mere faith alone, claim to have reached the perfection and culmination of direct knowledge in this very life, professing the fundamentals of the spiritual life—such as the logicians and reasoners. And there are, Bhāradvāja, some ascetics and brahmins who, regarding teachings unheard before, having directly known the Dhamma for themselves, claim to have reached the perfection and culmination of direct knowledge in this very life, professing the fundamentals of the spiritual life. Among those ascetics and brahmins who, regarding teachings unheard before, having directly known the Dhamma for themselves, claim to have reached the perfection and culmination of direct knowledge in this very life and profess the fundamentals of the spiritual life, I am one. And this, Bhāradvāja, is to be understood by this exposition, as to how I am one of those ascetics and brahmins who, regarding teachings unheard before, having directly known the Dhamma for themselves, claim to have reached the perfection and culmination of direct knowledge in this very life and profess the fundamentals of the spiritual life.
The Noble Quest
Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So kho ahaṁ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.
Here, Bhāradvāja, before my full awakening, while I was still an unawakened Bodhisatta, it occurred to me: ‘Household life is confined, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.’ Then, Bhāradvāja, at a later time, while I was still young, with black hair, endowed with the blessing of youth, and in the prime of life, although my mother and father wished otherwise and wept with tearful faces, I shaved off my hair and beard, put on the ochre robes, and went forth from the household life into homelessness.
Base of Nothingness
So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
Thus, having gone forth, in search of what is wholesome, seeking the unsurpassed state of sublime peace, I approached Āḷāra Kālāma. Having approached him, I said to Āḷāra Kālāma, ‘Friend Kālāma, I wish to lead the spiritual life in this teaching and training.’
Evaṁ vutte, bhāradvāja, āḷāro kālāmo maṁ etadavoca: ‘viharatāyasmā. Tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
When this was said, Bhāradvāja, Āḷāra Kālāma said to me, ‘The venerable one may stay here. This teaching is such that a wise person can soon enter upon and abide in it, realizing for themselves through direct knowledge their own teacher’s doctrine.’
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
Then, Bhāradvāja, before long, I quickly learned that teaching. And in so doing, merely by repetition, recitation, and verbal expression, I claimed both knowledge and seniority, saying ‘I know, I see,’ along with others who claimed the same.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.
Then, Bhāradvāja, it occurred to me: ‘Āḷāra Kālāma does not proclaim that he abides in this teaching simply based on faith alone, but he claims to have directly realized it by himself. Surely, Āḷāra Kālāma abides knowing and seeing this teaching.’
Atha khvāhaṁ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.
So, Bhāradvāja, I went to Āḷāra Kālāma, and having approached him, I asked, ‘To what extent, friend Kālāma, do you proclaim that you have directly realized and abide in this teaching?’ When this was said, Bhāradvāja, Āḷāra Kālāma made known the attainment of the base of nothingness.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe… sati … samādhi … paññā, mayhampatthi paññā. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
Then, Bhāradvāja, it occurred to me: ‘It is not only Āḷāra Kālāma who has faith; I too have faith. It is not only Āḷāra Kālāma who has energy; I too have energy. It is not only Āḷāra Kālāma who has mindfulness; I too have mindfulness. It is not only Āḷāra Kālāma who has collectedness; I too have collectedness. It is not only Āḷāra Kālāma who has wisdom; I too have wisdom. Suppose I strive for the realization of the Dhamma that Āḷāra Kālāma declares he enters upon and abides in by realizing for himself with direct knowledge.’ Then, Bhāradvāja, before long, very swiftly, I entered upon and abided in that Dhamma by realizing it for myself with direct knowledge.
Atha khvāhaṁ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
Then, Bhāradvāja, I went to Āḷāra Kālāma, and having approached him, I asked, ‘Friend Kālāma, is it to this extent that you declare that you enter upon and abide in this Dhamma by realizing it for yourself with direct knowledge?’
‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.
‘Friend, this is indeed the extent to which I declare that I enter upon and abide in this Dhamma by realizing it for myself with direct knowledge.’
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘Friend, I too have entered upon and abided in this Dhamma by realizing it for myself with direct knowledge to this extent.’
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.
‘Friend, it is our good fortune, truly our great fortune, that we have such a companion in the spiritual life as the venerable one. The Dhamma that I declare by realizing it for myself with direct knowledge, you abide in by realizing it for yourself with direct knowledge. The Dhamma that you abide in by realizing it for yourself with direct knowledge, I declare by realizing it for myself with direct knowledge. So the Dhamma I know, you also know; the Dhamma you know, I also know. Thus, as I am, so are you; as you are, so am I. Come, friend, let us lead this community together.’
Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
Thus, Bhāradvāja, Āḷāra Kālāma, being my teacher, placed me, his student, as an equal to himself and honored me with great reverence.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Then, Bhāradvāja, it occurred to me: ‘This Dhamma does not lead to disenchantment, to the fading of desire, to cessation, to tranquility, to direct knowledge, to full awakening, to Nibbāna, but only to reappearance in the base of nothingness.’ So, Bhāradvāja, without becoming attached to that Dhamma, I grew disenchanted with it and departed.
Base of Neither Perception Nor Non-Perception
So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
Then, Bhāradvāja, still in search of what is wholesome, seeking the unsurpassed state of sublime peace, I approached Uddaka Rāmaputta. Having approached him, I said to Uddaka Rāmaputta, ‘Friend, I wish to lead the spiritual life in this teaching and training.’
Evaṁ vutte, bhāradvāja, udako rāmaputto maṁ etadavoca: ‘viharatāyasmā. Tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
When this was said, Bhāradvāja, Uddaka Rāmaputta said to me, ‘The venerable one may stay here. This teaching is such that a wise person can soon enter upon and abide in it, realizing for themselves through direct knowledge their own teacher’s doctrine.’
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
Then, Bhāradvāja, before long, I quickly learned that teaching. And in so doing, merely by repetition, recitation, and verbal expression, I claimed both knowledge and seniority, saying ‘I know, I see,’ along with others who claimed the same.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.
Then, Bhāradvāja, it occurred to me: ‘Rāma did not proclaim that he abided in this teaching simply based on faith alone, but he claimed that he had directly realized it by himself. Surely, Rāma abided knowing and seeing this teaching.’
Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṁ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.
So, Bhāradvāja, I went to Uddaka Rāmaputta, and having approached him, I asked, ‘Friend, to what extent did Rāma proclaim that he had directly realized and abided in this teaching?’ When this was said, Bhāradvāja, Uddaka Rāmaputta made known the attainment of the base of neither perception nor non-perception.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā; na kho rāmasseva ahosi vīriyaṁ …pe… sati … samādhi … paññā, mayhampatthi paññā. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
Then, Bhāradvāja, it occurred to me: ‘It was not only Rāma who had faith; I too have faith. It was not only Rāma who had energy; I too have energy. It was not only Rāma who had mindfulness; I too have mindfulness. It was not only Rāma who had collectedness; I too have collectedness. It was not only Rāma who had wisdom; I too have wisdom. Suppose I strive for the realization of the Dhamma that Rāma declared he entered upon and abided in by realizing for himself with direct knowledge.’ Then, Bhāradvāja, before long, very swiftly, I entered upon and abided in that Dhamma by realizing it for myself with direct knowledge.
Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: ‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
Then, Bhāradvāja, I went to Uddaka Rāmaputta, and having approached him, I asked, ‘Friend, is this the extent to which Rāma declared that he entered upon and abided in this Dhamma by realizing for himself with direct knowledge?’
‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.
‘Friend, this is indeed the extent to which Rāma declared that he entered upon and abided in this Dhamma by realizing for himself with direct knowledge.’
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘Friend, I too have entered upon and abided in this Dhamma by realizing it for myself with direct knowledge to this extent.’
‘Lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti. Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
‘Friend, it is our good fortune, truly our great fortune, that we see such a companion in the spiritual life as the venerable one. The Dhamma that Rāma declared by realizing it for himself with direct knowledge, you abide in by realizing it for yourself with direct knowledge. The Dhamma that you abide in by realizing it for yourself with direct knowledge, Rāma declared by realizing it for himself with direct knowledge. So the Dhamma Rāma knew, you know; the Dhamma you know, Rāma knew. Thus, as Rāma was, so are you; as you are, so was Rāma. Come, friend, you lead this community.’ Thus, Bhāradvāja, Uddaka Rāmaputta, though a fellow practitioner in the spiritual life, placed me in the position of teacher and honored me with great reverence.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Then, Bhāradvāja, it occurred to me: ‘This Dhamma does not lead to disenchantment, to the fading of desire, to cessation, to tranquility, to direct knowledge, to full awakening, to Nibbāna, but only to reappearance in the base of neither perception nor non-perception.’ So, Bhāradvāja, without becoming attached to that Dhamma, I grew disenchanted with it and departed.
So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ. Tassa mayhaṁ, bhāradvāja, etadahosi: ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṁ, bhāradvāja, tattheva nisīdiṁ: ‘alamidaṁ padhānāyā’ti.
Then, Bhāradvāja, still in search of what is wholesome, seeking the unsurpassed state of sublime peace, I gradually walked through Magadha until I arrived at Uruvelā, near Senānigama. There I saw a delightful stretch of land, a graceful forest grove, with a river flowing nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms. Then, Bhāradvāja, it occurred to me: ‘This land is delightful, the forest grove is graceful, and a river flows nearby, clear and with beautiful, accessible banks, surrounded by a village suitable for alms. This is surely suitable for a young man of a good family intent on striving.’ So, Bhāradvāja, I sat down right there, thinking, ‘This is suitable for striving.’
Three Similes on Lighting a Fire
Apissu maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, bhāradvāja, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
Now, Bhāradvāja, these three similes occurred to me spontaneously, never heard before. Suppose, Bhāradvāja, there were a wet sappy piece of wood lying in water, and a man came with an upper fire-stick, thinking: ‘I shall light a fire, I shall produce heat.’ What do you think, Bhāradvāja? Could the man light a fire and produce heat by taking the upper fire-stick and rubbing it against the wet sappy piece of wood lying in the water?”
“No hidaṁ, bho gotama. Taṁ kissa hetu? Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
“No, sir Gotama. And why is that? Because, sir Gotama, it is a wet sappy piece of wood, and furthermore it is lying in water. Eventually the man would reap only weariness and disappointment.”
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
“So too, Bhāradvāja, as to those ascetics and brahmins who still do not live bodily and mentally withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has not been fully abandoned and dispelled internally—even if those good ascetics and brahmins feel painful, agonizing, piercing feelings due to exertion, they are incapable of knowledge and vision of unsurpassed full awakening; and even if those good ascetics and brahmins do not feel painful, agonizing, piercing feelings due to exertion, they are incapable of knowledge and vision of unsurpassed full awakening. This, Bhāradvāja, was the first simile that occurred to me spontaneously, never heard before.
Aparāpi kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, bhāradvāja, api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti?
Again, Bhāradvāja, a second simile occurred to me spontaneously, never heard before. Suppose, Bhāradvāja, there were a wet sappy piece of wood lying on firm ground far from water, and a man came with an upper fire-stick, thinking: ‘I shall light a fire, I shall produce heat.’ What do you think, Bhāradvāja? Could the man light a fire and produce heat by taking the upper fire-stick and rubbing it against the wet sappy piece of wood lying on firm ground far from water?”
“No hidaṁ, bho gotama. Taṁ kissa hetu? Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
“No, sir Gotama. And why is that? Because, sir Gotama, it is a wet sappy piece of wood, even though it is lying on firm ground far from water. Eventually the man would reap only weariness and disappointment.” “So too, Bhāradvāja, as to those ascetics and brahmins who live bodily and mentally withdrawn from sensual pleasures, but whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has not been fully abandoned and dispelled internally—even if those good ascetics and brahmins feel painful, agonizing, piercing feelings due to exertion, they are incapable of knowledge and vision of unsurpassed full awakening; and even if those good ascetics and brahmins do not feel painful, agonizing, piercing feelings due to exertion, they are incapable of knowledge and vision of unsurpassed full awakening. This, Bhāradvāja, was the second simile that occurred to me spontaneously, never heard before.
Aparāpi kho maṁ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. Atha puriso āgaccheyya uttarāraṇiṁ ādāya: ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṁ kiṁ maññasi, bhāradvāja, api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
Again, Bhāradvāja, a third simile occurred to me spontaneously, never heard before. Suppose, Bhāradvāja, there were a dried-out piece of wood lying on firm ground far from water, and a man came with an upper fire-stick, thinking: ‘I shall light a fire, I shall produce heat.’ What do you think, Bhāradvāja? Could the man light a fire and produce heat by taking the upper fire-stick and rubbing it against the dried-out piece of wood lying on firm ground far from water?”
“Evaṁ, bho gotama. Taṁ kissa hetu? Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.
“Yes, sir Gotama. And why is that? Because, sir Gotama, it is a dried-out piece of wood, and furthermore it is lying on firm ground far from water.”
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.
“So too, Bhāradvāja, as to those ascetics and brahmins who live bodily and mentally withdrawn from sensual pleasures, and whose sensual desire, affection, infatuation, thirst, and fever for sensual pleasures has been fully abandoned and dispelled internally—even if those good ascetics and brahmins feel painful, agonizing, piercing feelings due to exertion, they are capable of knowledge and vision of unsurpassed full awakening; and even if those good ascetics and brahmins do not feel painful, agonizing, piercing feelings due to exertion, they are capable of knowledge and vision of unsurpassed full awakening. This, Bhāradvāja, was the third simile that occurred to me spontaneously, never heard before. These, Bhāradvāja, were the three similes that occurred to me spontaneously, never heard before.
The Ascetic Struggle
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti. So kho ahaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
Then, Bhāradvāja, it occurred to me: ‘Suppose, with my teeth clenched and my tongue pressed against the roof of my mouth, I restrain, subdue, and overwhelm mind with mind.’ So, Bhāradvāja, with my teeth clenched and my tongue pressed against the roof of my mouth, I restrained, subdued, and overwhelmed mind with mind. And as I clenched my teeth and pressed my tongue against the roof of my mouth, restraining, subduing, and overwhelming mind with mind, sweat poured from my armpits. Just as a strong man might seize a weaker man by the head or shoulders and restrain, subdue, and overwhelm him, so too, Bhāradvāja, with my teeth clenched and my tongue pressed against the roof of my mouth, restraining, subduing, and overwhelming mind with mind, sweat poured from my armpits. And although unrelenting energy was aroused and unmuddled mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
Then, Bhāradvāja, it occurred to me: ‘Suppose I were to practice the breathless meditation.’ So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth and nose. When the in-breaths and out-breaths were stopped through my mouth and nose, there was a loud sound of winds escaping from my ear openings. Just as, when a blacksmith’s bellows are being blown, there is a loud sound, so too, when I stopped the in-breaths and out-breaths through my mouth and nose, there was a loud sound of winds escaping from my ear openings. And although unrelenting energy was aroused and unmuddled mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya; evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
Then, Bhāradvāja, it occurred to me: ‘Suppose I were to further practice the breathless meditation.’ So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths were stopped through my mouth, nose, and ears, violent winds battered my head. Just as a strong man might strike one’s head with a sharp sword, so too, when I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds battered my head. And although unrelenting energy was aroused and unmuddled mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
Then, Bhāradvāja, it occurred to me: ‘Suppose I were to further practice the breathless meditation.’ So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths were stopped through my mouth, nose, and ears, there were violent pains in my head. Just as a strong man might tie a tight leather strap around one’s head, so too, when I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there were violent pains in my head. And although unrelenting energy was aroused and unmuddled mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
Then, Bhāradvāja, it occurred to me: ‘Suppose I were to further practice the breathless meditation.’ So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths were stopped through my mouth, nose, and ears, violent winds cut through my belly. Just as a skilled butcher or his apprentice might cut through the belly with a sharp butcher’s knife, so too, when I stopped the in-breaths and out-breaths through my mouth, nose, and ears, violent winds cut through my belly. And although unrelenting energy was aroused and unmuddled mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
Then, Bhāradvāja, it occurred to me: ‘Suppose I were to further practice the breathless meditation.’ So, Bhāradvāja, I stopped the in-breaths and out-breaths through my mouth, nose, and ears. When the in-breaths and out-breaths were stopped through my mouth, nose, and ears, there was a violent burning in my body. Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too, when I stopped the in-breaths and out-breaths through my mouth, nose, and ears, there was a violent burning in my body. And although unrelenting energy was aroused and unmuddled mindfulness was established, yet my body was strained and not at ease, exhausted by that painful striving, overwhelmed by exertion.
Apissu maṁ, bhāradvāja, devatā disvā evamāhaṁsu: ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti. Ekaccā devatā evamāhaṁsu: ‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti; arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.
And then, Bhāradvāja, when deities saw me, some said: ‘The ascetic Gotama is dead.’ Certain other deities said: ‘The ascetic Gotama is not dead, he is dying.’ And certain other deities said: ‘The ascetic Gotama is not dead nor dying; he is an arahant, for such is the way arahants abide.’
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.
Then, Bhāradvāja, it occurred to me: ‘Suppose I undertake a practice of entirely cutting off food.’
Atha kho maṁ, bhāradvāja, devatā upasaṅkamitvā etadavocuṁ: ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma. Tāya tvaṁ yāpessasī’ti.
Then, Bhāradvāja, deities approached me and said: ‘Good sir, do not practice entirely cutting off food. If you do so, we shall infuse divine nourishment through the pores of your body, and with that, you will sustain yourself.’
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ. Taṁ mamassa musā’ti. So kho ahaṁ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.
Then, Bhāradvāja, it occurred to me: ‘If I claim to be completely fasting while these deities infuse divine nourishment through the pores of my body, and I sustain myself with it, that would be a lie on my part.’ So, Bhāradvāja, I dismissed those deities, saying: ‘There is no need.’
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti. So kho ahaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ. Tassa mayhaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya; seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṁ, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. So kho ahaṁ, bhāradvāja, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṁ, bhāradvāja, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.
Then, Bhāradvāja, it occurred to me: ‘Suppose I were to take food little by little, just a small handful each time, such as mung bean soup or lentil soup or vetch soup or perhaps green pea soup.’ So, Bhāradvāja, I took food little by little, only a modest handful each time, such as mung bean soup or lentil soup or vetch soup or even green pea soup. While, Bhāradvāja, I took food little by little, a mere handful each time, such as mung bean soup or lentil soup or vetch soup or green pea soup, my body became extremely emaciated. Just as the joints of a vine or bamboo are knotted, so too were my limbs owing to that lack of nutriment. Just as a camel’s hoof is worn and flattened, so too was my bottom shrunken and wasted owing to that lack of nutriment. Just as a string of beads is connected, so too was my backbone protruding and bent owing to that lack of nutriment. Just as the rafters of a dilapidated hall are collapsed and fallen inward, so too were my ribs sunken owing to that lack of nutriment. Just as in a deep well, just the shimmer of the water is seen, so too were the pupils in my eye sockets seen sunken deep down owing to that lack of nutriment. Just as a bitter gourd, cut unripe, is shriveled and withered by the harsh wind and sun, so too was the skin of my head shriveled and withered owing to that lack of nutriment. Then, Bhāradvāja, when I thought, ‘I will touch the skin of my belly,’ I grasped only my backbone; when I thought, ‘I will touch my backbone,’ I grasped only the skin of my belly—so much did the skin of my belly adhere to my backbone owing to that lack of nutriment. Then, Bhāradvāja, when I intended to pass stool or urine, I fell face down right there owing to that lack of nutriment. Then, Bhāradvāja, comforting this body, I rubbed my limbs with my hand. While I rubbed my limbs with my hand, decayed hair follicles fell from my body owing to that lack of nutriment.
Apissu maṁ, bhāradvāja, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti; yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.
Then, Bhāradvāja, when people saw me, some said: ‘The ascetic Gotama is black.’ Certain other people said: ‘The ascetic Gotama is not black, he is brown.’ And certain other people said: ‘The ascetic Gotama is neither black nor brown, he is with a sallow complexion.’ So much had the clear, bright colour of my skin deteriorated owing to that lack of nutriment.
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo; yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo; yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo. Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ. Siyā nu kho añño maggo bodhāyā’ti?
Then, Bhāradvāja, it occurred to me: ‘Whatever ascetics or brahmins in the past experienced painful, agonizing, piercing feelings due to exertion, this is the utmost, there is nothing beyond it. Whatever ascetics or brahmins in the future will experience painful, agonizing, piercing feelings due to exertion, this is the utmost, there is nothing beyond it. Whatever ascetics or brahmins at present experience painful, agonizing, piercing feelings due to exertion, this is the utmost, there is nothing beyond it. But by this racking practice of austerities I have not attained any superhuman state, any distinction in knowledge and vision worthy of a noble person. Could there be another path to awakening?’
The Four Jhānas
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṁ, bhāradvāja, satānusāri viññāṇaṁ ahosi: ‘eseva maggo bodhāyā’ti.
Then, Bhāradvāja, it occurred to me: ‘I recall that once, while my father, the Sakyan, was engaged in work, I sat in the cool shade of a rose-apple tree, entirely secluded from sensual pleasures and unwholesome mental states, I entered and dwelled in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. Could this be the path to awakening?’ Then, Bhāradvāja, following that memory, this knowing arose in me: ‘This indeed is the path to awakening.’
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṁ, bhāradvāja, etadahosi: ‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
Then, Bhāradvāja, it occurred to me: ‘Why am I afraid of that pleasure which is a pleasure apart from sensual pleasures and apart from unwholesome mental states?’ Then, Bhāradvāja, it occurred to me: ‘I am not afraid of that pleasure since it has nothing to do with sensual pleasures and unwholesome mental states.’
Tassa mayhaṁ, bhāradvāja, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena. Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti. So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.
Then, Bhāradvāja, it occurred to me: ‘It is not easy to attain that pleasure with a body so extremely emaciated. Suppose I were to take some solid food, such as rice and porridge.’ So, Bhāradvāja, I took solid food, rice and porridge.
Tena kho pana maṁ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti. Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: ‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti.
Now at that time, Bhāradvāja, the group of five bhikkhus were attending to me, thinking: ‘When the ascetic Gotama attains the Dhamma, he will inform us.’ But when I took solid food, rice and porridge, those five bhikkhus, losing interest, abandoned me, saying: ‘The ascetic Gotama has become indulgent, he has strayed from the exertion, and he has reverted to luxury.’
So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja vihāsiṁ.
Then, Bhāradvāja, when I had eaten solid food and regained my strength, entirely secluded from sensual pleasures ․․․ I entered and dwelled in the first jhāna. With the settling of thought and examination, I entered and dwelled in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure․․․ the third jhāna․․․ I entered and dwelled in the fourth jhāna․․․.
The Three True Knowledges
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, I directed my mind toward the knowledge of recollecting past lives. I recollected my manifold past lives, that is, one birth, two births, ․․․ Thus I recollected my manifold past lives with their aspects and particulars.
Ayaṁ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
This, Bhāradvāja, was the first true knowledge attained by me in the first watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, and clarity arose, as happens in one who is diligent, resolute, and with continuous effort in practice.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, I directed my mind toward the knowledge of the death and rebirth of beings. With the divine eye, which is purified and surpassing human vision, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare according to their kamma․․․
ayaṁ kho me, bhāradvāja, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
This, Bhāradvāja, was the second true knowledge attained by me in the middle watch of the night. Once more, ignorance was dispelled, true knowledge arose; darkness was dispelled, and clarity arose—as happens in one who is diligent, resolute, and with continuous effort in practice.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, I directed my mind toward the knowledge of eradicating the taints. I directly knew as it actually is: ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ ‘This is the way of practice leading to the cessation of suffering.’ I directly knew as it actually is: ‘These are the taints.’ I directly knew as it actually is: ‘This is the arising of taints.’ I directly knew as it actually is: ‘This is the end of taints.’ I directly knew as it actually is: ‘This is the way of practice leading to the end of taints.’
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
Knowing and seeing thus, my mind was liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. In me, liberated, there arose the knowledge of liberation:
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.
I directly knew: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
Ayaṁ kho me, bhāradvāja, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato”ti.
This, Bhāradvāja, was the third true knowledge attained by me in the last watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, and clarity arose—as happens in one who is diligent, resolute, and with continuous effort in practice.”
Do Gods Exist?
Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca: “aṭṭhitavataṁ bhoto gotamassa padhānaṁ ahosi, sappurisavataṁ bhoto gotamassa padhānaṁ ahosi; yathā taṁ arahato sammāsambuddhassa. Kiṁ nu kho, bho gotama, atthi devā”ti?
When this was said, the young brahmin Saṅgārava said to the Blessed One: “Sir Gotama’s striving was steadfast indeed; sir Gotama’s striving was worthy of a true person indeed, as befits an Arahant, a perfectly Awakened One. But, sir Gotama, do gods exist?”
“Ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ— adhidevā”ti.
“Bhāradvāja, it is known to me according to cause that there are higher gods.”
“Kiṁ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ adhidevā’ti vadesi. Nanu, bho gotama, evaṁ sante tucchā musā hotī”ti?
“Why is it, sir Gotama, that when asked ‘Do gods exist?’, you say: ‘Bhāradvāja, it is known to me according to cause that there are higher gods’? Surely, sir Gotama, if that is so, isn’t that empty and false?”
“‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya; atha khvettha viññunā purisena ekaṁsena niṭṭhaṁ gantabbaṁ yadidaṁ: ‘atthi devā’”ti.
“Bhāradvāja, when asked ‘Do gods exist?’, whether one says ‘Gods exist’ or one says ‘It is known to me according to cause that there are higher gods,’ a wise person should come to the definite conclusion here, namely: ‘Gods exist.’”
“Kissa pana me bhavaṁ gotamo ādikeneva na byākāsī”ti?
“Why then did sir Gotama not explain this to me from the very beginning?”
“Uccena sammataṁ kho etaṁ, bhāradvāja, lokasmiṁ yadidaṁ: ‘atthi devā’”ti.
“Bhāradvāja, it is widely agreed in the world that gods exist.”
Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When this was said, the young brahmin Saṅgārava said to the Blessed One: “Excellent, sir Gotama! Excellent, sir Gotama! Just as if one might set upright what had been overturned, reveal what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms, in the same way, sir Gotama, the Dhamma has been explained by you in many ways. I go for refuge to venerable Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May sir Gotama remember me as a lay follower who has gone for refuge from this day forth for life.”