Saṅgāravasuttaṃ [MN 100, PTS 2.210–2.213]

10.

The Discourse to Saṅgārava

473. Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Kosalans together with a large Community of monks. Now at that time a brahmin woman named Dhanañjānī was dwelling at Cañcalikappa, having faith in the Buddha, the Teaching, and the Community. Then the brahmin woman Dhanañjānī, having stumbled, uttered an inspired utterance three times - "Homage to that Blessed One, the Worthy One, the Perfectly Enlightened One. Homage to that Blessed One, the Worthy One, the Perfectly Enlightened One. Homage to that Blessed One, the Worthy One, the Perfectly Enlightened One."

Now at that time a young man named Saṅgārava was dwelling at Cañcalikappa, who had mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man. The young man Saṅgārava heard the brahmin woman Dhanañjānī speaking thus. Having heard, he said this to the brahmin woman Dhanañjānī - "This brahmin woman Dhanañjānī has become degraded, this brahmin woman Dhanañjānī has become ruined, for while brahmins exist, she will praise that shaveling, that petty ascetic." "But indeed you, dear good-faced one, do not know the morality and wisdom of that Blessed One. If you, dear good-faced one, were to know the morality and wisdom of that Blessed One, you, dear good-faced one, would not think that Blessed One should be reviled or abused." "Well then, madam, when the ascetic Gotama has arrived at Cañcalikappa, then you should inform me." "Yes, good-faced one," the brahmin woman Dhanañjānī assented to the young man Saṅgārava.

Then the Blessed One, wandering on a journey gradually among the Kosalans, arrived at Cañcalikappa. There the Blessed One stayed at Cañcalikappa in the mango grove of the Todeyya brahmins. The brahmin woman Dhanañjānī heard - "The Blessed One, it is said, has arrived at Cañcalikappa and is staying at Cañcalikappa in the mango grove of the Todeyya brahmins." Then the brahmin woman Dhanañjānī approached the young man Saṅgārava; having approached, she said this to the young man Saṅgārava - "This, dear good-faced one, that Blessed One has arrived at Cañcalikappa and is staying at Cañcalikappa in the mango grove of the Todeyya brahmins. Now do as you think fit, dear good-faced one."

474. "Yes, sir," the young man Saṅgārava replied to the brahmin woman Dhanañjānī and approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the young man Saṅgārava said this to the Blessed One - "There are indeed, Master Gotama, some ascetics and brahmins who, having attained the perfection of the conclusion of direct knowledge in the present life, claim the fundamentals of the holy life. Therein, Master Gotama, among those ascetics and brahmins who, having attained the perfection of the conclusion of direct knowledge in the present life, claim the fundamentals of the holy life, which of them is Master Gotama?" "Even among those who, having attained the perfection of the conclusion of direct knowledge in the present life, claim the fundamentals of the holy life, I, Bhāradvāja, speak of a distinction. There are, Bhāradvāja, some ascetics and brahmins who follow oral tradition. They, through oral tradition, having attained the perfection of the conclusion of direct knowledge in the present life, claim the fundamentals of the holy life; just as the brahmins who possess the threefold true knowledge. But there are, Bhāradvāja, some ascetics and brahmins who, merely through faith alone, having attained the perfection of the conclusion of direct knowledge in the present life, claim the fundamentals of the holy life; just as a reasoner, an inquirer. There are, Bhāradvāja, some ascetics and brahmins who, regarding things not heard before, having directly known the Teaching by themselves, having attained the perfection of the conclusion of direct knowledge in the present life, claim the fundamentals of the holy life. Therein, Bhāradvāja, among those ascetics and brahmins who, regarding things not heard before, having directly known the Teaching by themselves, having attained the perfection of the conclusion of direct knowledge in the present life, claim the fundamentals of the holy life, I am one of them. By this method too, Bhāradvāja, it should be known how among those ascetics and brahmins who, regarding things not heard before, having directly known the Teaching by themselves, having attained the perfection of the conclusion of direct knowledge in the present life, claim the fundamentals of the holy life, I am one of them.

475. "Here, Bhāradvāja, before the enlightenment, while still unenlightened, being just a Bodhisatta, this occurred to me - 'The household life is confinement, a path of dust; going forth is the open air. It is not easy for one dwelling in a house to live the holy life that is completely perfect, completely pure, polished like a conch shell. What if I were to shave off my hair and beard, put on ochre robes, and go forth from home into homelessness?' So I, Bhāradvāja, at a later time, while still young, with jet-black hair, endowed with the blessing of youth, in the first stage of life, against the wishes of my unwilling parents, with tearful faces, weeping, having shaved off my hair and beard, having put on ochre robes, went forth from home into homelessness. Having thus gone forth, seeking what is wholesome, searching for the unsurpassed state of supreme peace, I approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'I wish, friend Kālāma, to live the holy life in this Teaching and discipline.' When this was said, Bhāradvāja, Āḷāra Kālāma said this to me - 'Let the venerable one stay here. This Teaching is such that an intelligent person can soon realise for himself, with direct knowledge, his teacher's own doctrine, and, having entered upon it, can dwell in it.' Then, Bhāradvāja, I mastered that Teaching soon, and very quickly indeed. So I, Bhāradvāja, in this way only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, Bhāradvāja - 'Āḷāra Kālāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Āḷāra Kālāma dwells knowing and seeing this Teaching.'

Then I, Bhāradvāja, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'In what way, friend Kālāma, do you declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, Bhāradvāja, Āḷāra Kālāma declared the plane of nothingness. This occurred to me, Bhāradvāja - 'It is not only Āḷāra Kālāma who has faith, I too have faith; it is not only Āḷāra Kālāma who has energy, etc. mindfulness, concentration, wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Āḷāra Kālāma declares, saying "having realised by direct knowledge myself, having attained, I dwell in it".' Then, Bhāradvāja, I soon and very quickly realised that Teaching for myself with direct knowledge, and, having entered upon it, I dwelt in it. Then I, Bhāradvāja, approached Āḷāra Kālāma; having approached, I said this to Āḷāra Kālāma - 'Is it to this extent, friend Kālāma, that you declare this Teaching, having realised by direct knowledge yourself, having attained?' 'It is to this extent indeed, friend, that I declare this Teaching, having realised by direct knowledge myself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which I declare, having realised by direct knowledge myself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained; the Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching I declare, having realised by direct knowledge myself, having attained. Thus the Teaching which I know, that Teaching you know; the Teaching which you know, that Teaching I know. Thus as I am, so are you; as you are, so am I. Come now, friend, let us both together look after this community.' Thus indeed, Bhāradvāja, Āḷāra Kālāma, being my teacher, placed me, being his pupil, on an equal footing with himself, and honoured me with the highest honour. This occurred to me, Bhāradvāja - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of nothingness.' So I, Bhāradvāja, not being satisfied with that Teaching, disenchanted with that Teaching, departed.

476. "So I, Bhāradvāja, seeking what is wholesome, searching for the unsurpassed state of supreme peace, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'I wish, friend, to live the holy life in this Teaching and discipline.' When this was said, Bhāradvāja, Udaka Rāmaputta said this to me - 'Let the venerable one stay here. This Teaching is such that an intelligent person can soon realise for himself, with direct knowledge, his teacher's own doctrine, and, having entered upon it, can dwell in it.' Then, Bhāradvāja, I mastered that Teaching soon, and very quickly indeed. So I, Bhāradvāja, in this way only, with mere lip-recitation, with mere repetition of what was spoken, I spoke the doctrine of knowledge and the doctrine of the elders, and I claimed 'I know, I see', both I and others. This occurred to me, Bhāradvāja - 'Rāma does not declare this Teaching merely through faith alone, saying "having realised by direct knowledge myself, having attained, I dwell in it"; certainly Rāma dwelt knowing and seeing this Teaching.' Then I, Bhāradvāja, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'In what way, friend, did Rāma declare this Teaching, saying "having realised by direct knowledge myself, having attained, I dwell in it"?' When this was said, Bhāradvāja, Udaka Rāmaputta declared the plane of neither-perception-nor-non-perception. This occurred to me, Bhāradvāja - 'It is not only Rāma who had faith, I too have faith; it is not only Rāma who had energy, etc. mindfulness, concentration, wisdom, I too have wisdom. What if I were to strive for the realisation of that Teaching which Rāma declared, saying "having realised by direct knowledge myself, having attained, I dwell in it".' Then, Bhāradvāja, I soon and very quickly realised that Teaching for myself with direct knowledge, and, having entered upon it, I dwelt in it.

"Then I, Bhāradvāja, approached Udaka Rāmaputta; having approached, I said this to Udaka Rāmaputta - 'Is it to this extent, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained?' 'It is to this extent indeed, friend, that Rāma declared this Teaching, having realised by direct knowledge himself, having attained.' 'I too, friend, to this extent dwell in this Teaching, having realised by direct knowledge myself, having attained.' 'It is a gain for us, friend, it is well gained for us, that we see such a venerable fellow in the holy life. Thus the Teaching which Rāma declared, having realised by direct knowledge himself, having attained, that Teaching you dwell in, having realised by direct knowledge yourself, having attained; the Teaching which you dwell in, having realised by direct knowledge yourself, having attained, that Teaching Rāma declared, having realised by direct knowledge himself, having attained. Thus the Teaching which Rāma directly knew, that Teaching you know; the Teaching which you know, that Teaching Rāma directly knew. Thus as Rāma was, so are you; as you are, so was Rāma. Come now, friend, you look after this community.' Thus indeed, Bhāradvāja, Udaka Rāmaputta, being my fellow in the holy life, placed me in the position of teacher, and honoured me with the highest honour. This occurred to me, Bhāradvāja - 'This Teaching does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only to rebirth in the plane of neither-perception-nor-non-perception.' So I, Bhāradvāja, not being satisfied with that Teaching, disenchanted with that Teaching, departed.

477. "So I, Bhāradvāja, seeking what is wholesome, searching for the unsurpassed state of supreme peace, wandering on a journey gradually among the Magadhans, arrived at Uruvelā, the market town of Senāni. There I saw a delightful piece of land, a pleasing jungle thicket, a flowing river with pure water, with good fords, delightful, and all around a village as food resort. This occurred to me, Bhāradvāja - 'Delightful indeed, friend, is this piece of land, pleasing is the jungle thicket, the river flows with pure water, with good fords, delightful, and all around is a village as food resort. This is indeed suitable for a son of good family desirous of striving, for striving.' So I, Bhāradvāja, sat down right there - 'This is suitable for striving.' So much so, Bhāradvāja, that three similes came to my mind, simple, never heard before.

"Just as, Bhāradvāja, wet wood with sap placed in water. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, Bhāradvāja, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed in water, produce fire, manifest heat?" "No indeed, Master Gotama. What is the reason for this? Because, Master Gotama, that wood is wet with sap, and moreover it is placed in water; that man would only become a partaker of weariness and vexation." "So too, Bhāradvāja, whatever ascetics or brahmins dwell not withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised, even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, Bhāradvāja, was the first simile that came to my mind, simple, never heard before.

478. "Another simile also came to my mind, Bhāradvāja, simple, never heard before. Just as, Bhāradvāja, wet wood with sap, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, Bhāradvāja, would that man, having taken an upper fire-stick, rubbing that wet wood with sap placed far from water on dry ground, produce fire, manifest heat?" "No indeed, Master Gotama. What is the reason for this? Because, Master Gotama, that wood is wet with sap, even though it is placed far from water on dry ground; that man would only become a partaker of weariness and vexation." "So too, Bhāradvāja, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, yet whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is not well abandoned internally, not well tranquillised, even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are incapable of knowledge, of vision, of unsurpassed enlightenment. This, Bhāradvāja, was the second simile that came to my mind, simple, never heard before.

479. "Another simile also came to my mind, Bhāradvāja, a third one, simple, never heard before. Just as, Bhāradvāja, dry wood, a dead tree, placed far from water on dry ground. Then a man might come along having taken an upper fire-stick - 'I will produce fire, I will manifest heat.' What do you think, Bhāradvāja, would that man, having taken an upper fire-stick, rubbing that dry wood, a dead tree, placed far from water on dry ground, produce fire, manifest heat?" "Yes, Master Gotama. What is the reason for this? Because, Master Gotama, that wood is dry, a dead tree, and moreover it is placed far from water on dry ground." "So too, Bhāradvāja, whatever ascetics or brahmins dwell withdrawn from sensual pleasures in body and mind, and whatever sensual desire, sensual affection, sensual infatuation, sensual thirst, sensual fever they have towards sensual pleasures, that is well abandoned internally, well tranquillised, even if those venerable ascetics and brahmins experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. Even if those venerable ascetics and brahmins do not experience painful, sharp, severe, bitter feelings caused by their own exertion, they are capable of knowledge, of vision, of unsurpassed enlightenment. This, Bhāradvāja, was the third simile that came to my mind, simple, never heard before. These three similes came to my mind, Bhāradvāja, simple, never heard before.

480. This occurred to me, Bhāradvāja - 'What if I, with teeth clenched, with tongue pressed against the palate, were to restrain, crush, and torment the mind by the mind.' So I, Bhāradvāja, with teeth clenched, with tongue pressed against the palate, restrain, crush, and torment the mind by the mind. As I, Bhāradvāja, with teeth clenched, with tongue pressed against the palate, was restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. Just as, Bhāradvāja, a strong man, having seized a weaker man by the head or by the shoulders, would restrain, crush, and torment him, so too for me, Bhāradvāja, with teeth clenched, with tongue pressed against the palate, restraining, crushing, and tormenting the mind by the mind, sweat poured forth from my armpits. My energy, however, Bhāradvāja, was aroused and unsluggish, mindfulness was established and unconfused; but my body was excited and not calm, being overwhelmed by that painful striving.

481. This occurred to me, Bhāradvāja - 'What if I were to meditate on the breathless meditative absorption.' So I, Bhāradvāja, stopped the in-breath and out-breath through the mouth and through the nose. When the in-breath and out-breath through the mouth and through the nose were stopped, Bhāradvāja, there was an exceeding sound of winds escaping through the ear-holes. Just as there is an exceeding sound of a blacksmith's bellows being blown, so too for me, Bhāradvāja, when the in-breath and out-breath through the mouth and through the nose were stopped, there was an exceeding sound of winds escaping through the ear-holes. My energy, however, Bhāradvāja, was aroused and unsluggish, mindfulness was established and unconfused; but my body was excited and not calm, being overwhelmed by that painful striving.

This occurred to me, Bhāradvāja - 'What if I were to meditate on the breathless meditative absorption.' So I, Bhāradvāja, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Bhāradvāja, exceeding winds struck at my head. Just as, Bhāradvāja, a strong man were to crush one's head with a sharp point, so too for me, Bhāradvāja, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, exceeding winds struck at my head. My energy, however, Bhāradvāja, was aroused and unsluggish, mindfulness was established and unconfused; but my body was excited and not calm, being overwhelmed by that painful striving.

This occurred to me, Bhāradvāja - 'What if I were to meditate on the breathless meditative absorption.' So I, Bhāradvāja, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Bhāradvāja, there were exceeding headaches in my head. Just as, Bhāradvāja, a strong man were to bind one's head with a tight leather strap as a head-band, so too, Bhāradvāja, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there were exceeding headaches in my head. My energy, however, Bhāradvāja, was aroused and unsluggish, mindfulness was established and unconfused; but my body was excited and not calm, being overwhelmed by that painful striving.

This occurred to me, Bhāradvāja - 'What if I were to meditate on the breathless meditative absorption.' So I, Bhāradvāja, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Bhāradvāja, exceeding winds cut through my belly. Just as, Bhāradvāja, a skilled butcher or a butcher's apprentice were to cut through the belly with a sharp butcher's knife, so too for me, Bhāradvāja, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, exceeding winds cut through my belly. My energy, however, Bhāradvāja, was aroused and unsluggish, mindfulness was established and unconfused; but my body was excited and not calm, being overwhelmed by that painful striving.

This occurred to me, Bhāradvāja - 'What if I were to meditate on the breathless meditative absorption.' So I, Bhāradvāja, stopped the in-breath and out-breath through the mouth, through the nose, and through the ears. When the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, Bhāradvāja, there was an exceeding burning in my body. Just as, Bhāradvāja, two strong men, having seized a weaker man by both arms, were to scorch and thoroughly burn him over a charcoal pit, so too for me, Bhāradvāja, when the in-breath and out-breath through the mouth, through the nose, and through the ears were stopped, there was an exceeding burning in my body. My energy, however, Bhāradvāja, was aroused and unsluggish, mindfulness was established and unconfused, but my body was excited and not calm, being overwhelmed by that painful striving. So much so, Bhāradvāja, that deities, having seen me, said thus: 'The ascetic Gotama is dead.' Some deities said thus: 'The ascetic Gotama is not dead, but he is dying.' Some deities said thus: 'The ascetic Gotama is not dead, nor is he dying; the ascetic Gotama is a Worthy One; such is the dwelling of a Worthy One.'

This occurred to me, Bhāradvāja - 'What if I were to proceed to the complete arrest of food.' Then, Bhāradvāja, deities approached me and said this - 'Do not, sir, proceed to the complete arrest of food. If you, sir, proceed to the complete arrest of food, we shall instil divine nutriment through your pores. By that you will sustain yourself.' This occurred to me, Bhāradvāja - 'If I were to claim complete non-eating, and these deities were to instil divine nutriment through my pores, and by that I were to sustain myself. That would be false on my part.' So I, Bhāradvāja, dismissed those deities, saying 'enough'.

This occurred to me, Bhāradvāja - 'What if I were to take food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup.' So I, Bhāradvāja, took food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup. When I, Bhāradvāja, was taking food little by little, a handful at a time, whether mung bean soup, or horse gram soup, or pea soup, or vetch soup, my body reached a state of extreme emaciation. Just as the joints of eighty-year-old reeds or dark-coloured reeds, so too were my limbs and minor limbs because of that very little food. Just as a camel's hoof, so too were my buttocks because of that very little food. Just as a string of beads, so too was my backbone with its vertebrae protruding and sunken because of that very little food. Just as the rafters of an old hall become broken and collapsed, so too my ribs became broken and collapsed because of that very little food. Just as in a deep well the water-stars are seen sunk deep and shimmering, so too in my eye-sockets the pupils of my eyes were seen sunk deep and shimmering because of that very little food. Just as a bitter gourd cut unripe becomes shrivelled and withered by wind and heat, so too the skin of my head became shrivelled and withered because of that very little food. So I, Bhāradvāja, thinking 'I will touch the skin of my belly,' would grasp just the backbone, thinking 'I will touch the backbone,' would grasp just the skin of my belly. So much, Bhāradvāja, had the skin of my belly clung to my backbone because of that very little food. So I, Bhāradvāja, thinking 'I will defecate or urinate,' would fall down headlong right there because of that very little food. So I, Bhāradvāja, soothing this very body, would rub my limbs with my hand. As I, Bhāradvāja, rubbed my limbs with my hand, the hairs, rotten at the roots, fell from my body because of that very little food. So much so, Bhāradvāja, that people, having seen me, said thus - 'The ascetic Gotama is black.' Some people said thus - 'The ascetic Gotama is not black, the ascetic Gotama is brown.' Some people said thus - 'The ascetic Gotama is not black, nor is he brown, the ascetic Gotama is of golden-fish complexion.' So much, Bhāradvāja, had my pure and bright complexion been damaged because of that very little food.

482. This occurred to me, Bhāradvāja - 'Whatever ascetics or brahmins in the past period of time experienced painful, sharp, severe, bitter feelings caused by their own exertion, this was the utmost, not more than this. And whatever ascetics or brahmins in the future period of time will experience painful, sharp, severe, bitter feelings caused by their own exertion, this will be the utmost, not more than this. And whatever ascetics or brahmins at present experience painful, sharp, severe, bitter feelings caused by their own exertion, this is the utmost, not more than this. Yet I do not by this bitter performance of austerities attain any superhuman achievement, any distinction of knowledge and vision worthy of the noble ones. Could there be another path to enlightenment?' This occurred to me, Bhāradvāja - 'I directly know that while my father the Sakyan was working, I was seated in the cool shade of a rose-apple tree, and quite secluded from sensual pleasures, secluded from unwholesome mental states, having attained, I dwelt in the first meditative absorption, which is accompanied by applied thought and sustained thought, with rapture and happiness born of seclusion. Could this be the path to enlightenment?' Then, Bhāradvāja, there arose in me consciousness following mindfulness - 'This is the very path to enlightenment.' This occurred to me, Bhāradvāja - 'Why do I fear that happiness, that happiness which is apart from sensual pleasures, apart from unwholesome mental states?' This occurred to me, Bhāradvāja - 'I do not fear that happiness, that happiness which is apart from sensual pleasures, apart from unwholesome mental states.'

483. This occurred to me, Bhāradvāja - 'It is not easy to attain that happiness with a body that has reached such extreme emaciation. What if I were to take gross food, rice and food made with flour.' So I, Bhāradvāja, took gross food, rice and food made with flour. Now at that time the group of five monks were attending upon me - 'Whatever teaching the ascetic Gotama will attain, he will inform us of it.' When I, Bhāradvāja, took gross food, rice and food made with flour, then those group of five monks, disheartened, departed - 'The ascetic Gotama is given to luxurious living, has strayed from striving, has reverted to luxurious living.'

"So I, Bhāradvāja, having taken gross food, having gained strength, quite secluded from sensual pleasures, etc. entered and dwelt in the first meditative absorption. With the subsiding of applied and sustained thought, internal confidence and unification of mind, without applied thought and without sustained thought, with rapture and happiness born of concentration, the second meditative absorption... the third meditative absorption... entered and dwelt in the fourth meditative absorption.

"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of recollecting past lives. I recollect manifold past lives, that is - one birth, two births, etc. Thus with aspects and terms I recollect manifold past lives. This, Bhāradvāja, was the first true knowledge attained by me in the first watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose; as happens for one dwelling diligent, ardent, and resolute.

484. "When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the passing away and rebirth of beings. With the divine eye, which is pure and surpasses the human, I see beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understand beings according to their actions. Etc. This, Bhāradvāja, was the second true knowledge attained by me in the middle watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose; as happens for one dwelling diligent, ardent, and resolute.

"When the mind was thus concentrated, pure, bright, without blemish, free from impurities, supple, wieldy, stable, and having attained imperturbability, I directed and inclined the mind towards the knowledge of the elimination of mental corruptions. I directly knew as it really is: 'This is suffering'; I directly knew as it really is: 'This is the origin of suffering'; I directly knew as it really is: 'This is the cessation of suffering'; I directly knew as it really is: 'This is the practice leading to the cessation of suffering'; I directly knew as it really is: 'These are the mental corruptions'; I directly knew as it really is: 'This is the origin of mental corruptions'; I directly knew as it really is: 'This is the cessation of mental corruptions'; I directly knew as it really is: 'This is the practice leading to the cessation of mental corruptions.' For me knowing thus, seeing thus, the mind became liberated from the mental corruption of sensuality, the mind became liberated from the mental corruption of existence, the mind became liberated from the mental corruption of ignorance. When liberated, there was the knowledge: 'Liberated.' I directly knew: 'Birth is eliminated, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being.' This, Bhāradvāja, was the third true knowledge attained by me in the last watch of the night; ignorance was destroyed, true knowledge arose; darkness was destroyed, light arose; as happens for one dwelling diligent, ardent, and resolute."

485. When this was said, the young man Saṅgārava said this to the Blessed One - "The striving of Master Gotama was indeed with steadfastness, the striving of Master Gotama was indeed that of a good person; as is natural for a Worthy One, a Perfectly Enlightened One. But, Master Gotama, are there gods?" "This is known to me with reason and cause, Bhāradvāja, that is to say - there are higher gods." "Why then, Master Gotama, when asked 'are there gods?' do you say 'This is known to me with reason and cause, Bhāradvāja, that is to say, there are higher gods'? Is it not, Master Gotama, this being so, hollow and false?" "When asked 'are there gods?', Bhāradvāja, whoever would say 'there are gods', whoever would say 'they are known to me with reason and cause'; then here an intelligent person should come to the absolute conclusion, that is to say - 'there are gods'." "But why did Master Gotama not explain this to me from the very beginning?" "This is authorized by a loud voice in the world, Bhāradvāja, that is to say - 'there are gods'."

486. When this was said, the young man Saṅgārava said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with good eyesight might see forms - so too, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."

The Discourse on Saṅgārava is concluded as tenth.