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#### Saṁyutta Nikāya
5. Mahā-Vagga
46. Bojjhanga Saṁyutta
6. Bojj'Anga-Sākacca Vagga

#### The Book of the Kindred Sayings
5. The Great Chapter
46. Kindred Sayings on the Limbs of Wisdom
6. Perseverance in the Limbs of Wisdom

#### Sutta 55

#### Saṅgārava Suttaṁ

# Saṅgārava

Translated by F. L. Woodward

Copyright The Pali Text Society
Commercial Rights Reserved
For details see Terms of Use.

[102]

[1][bodh] Thus have I heard:

Once the Exalted One was staying near Sāvatthī.

Now the brahmin Saṅgārava[1] came to visit the Exalted One,
and on coming to him
greeted him courteously,
and after the exchange of civil courtesies,
sat down at one side.

So seated
the brahmin Sangarava said this to the Exalted One:

"What is the reason, Master Gotama,
what is the cause
why the chants which I once learned by heart for many days
do not recur to me,
not to speak of those I have not learned by heart.

And again, Master Gotama,
what is the reason,
what is the cause
why the chants I once did not learn by heart,
do recur to me,
not to speak of those I did learn by heart?"

I

"Well, brahmin, when one dwells with heart possessed by sensual lust,
overwhelmed by sensual lust,
and knows not in very truth
any refuge from sensual lust that has arisen, -
at such time
he neither knows nor sees
in very truth
his own [103] profit;
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

Suppose, brahmin, a bowl of water[2]
mixed with lac
or turmeric
or blue
or yellow dye,
and suppose a man with good sight
should look closely therein
for the reflection of his own face.

He would not know it,
would not see it
as it really is.

■

Just so, brahmin, when one dwells
with his heart possessed by sensual lust,
overwhelmed by sensual lust,
and knows not in very truth
any refuge[3] from sensual lust that has arisen, -
at such time
he neither knows nor sees
in very truth
his own profit;[4]
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

"Then again, brahmin,
when one dwells with heart possessed by malevolence,
overwhelmed by malevolence,
and knows not in very truth
any refuge from malevolence that has arisen, -
at such time
he neither knows nor sees
in very truth
his own profit;
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

Suppose, brahmin, a bowl of water heated on the fire,
boiling up and bubbling over:
and suppose a man with good eyesight
should look closely therein
for the reflection of his own face.

He would not know it,
would not see it
as it really is.

■

Just so, brahmin,
when one dwells with heart possessed by malevolence,
overwhelmed by malevolence,
and knows not in very truth
any refuge from malevolence that has arisen, -
at such time
he neither knows nor sees
in very truth
his own profit;
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

Then again, brahmin,
when one dwells with heart possessed by sloth and torpor,
overwhelmed by sloth and torpor,
and knows not in very truth
any refuge from sloth and torpor that has arisen, -
at such time
he neither knows nor sees
in very truth
his own profit;
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

Suppose, brahmm, a bowl of water
overspread with mossy [104] water-plants,[5]
and suppose a man with good eyesight
should look closely therein
for the reflection of bis own face.

He would not know it,
would not see it
as it really is.

■

Just so, brahmin,
when one dwells with heart possessed by sloth and torpor,
overwhelmed by sloth and torpor,
and knows not in very truth
any refuge from sloth and torpor that has arisen, -
at such time
he neither knows nor sees
in very truth
his own profit;
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

Again, brahmin,
when one dwells with heart possessed by excitement and flurry,
overwhelmed by excitement and flurry,
and knows not in very truth
any refuge from excitement and flurry that has arisen, -
at such time
he neither knows nor sees
in very truth
his own profit;
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

Suppose, brahmin, a bowl of water
ruffled by the wind,
stirred up,
whirlmg round
and rippling with waves:
and suppose a man with good eyesight
should look closely therein
for the reflection of his own face.

He would not know it,
would not see it
as it really is.

■

Just so, brahmin,
when one dwells with heart possessed by excitement and flurry,
overwhelmed by excitement and flurry,
and knows not in very truth
any refuge from excitement and flurry that has arisen, -
at such time
he neither knows nor sees
in very truth
his own profit;
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

Once more, brahmin,
when one dwells with heart possessed by doubt and wavering,
overwhelmed by doubt and wavering,
and knows not in very truth
any refuge from doubt and wavering that has arisen, -
at such time
he neither knows nor sees
in very truth
his own profit;
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

Suppose, brahmin, a bowl of water
stirred up,
troubled
and muddied,
set in the dark:
and suppose a man with good eyesight
should look closely therein
for the reflection of his own face.

He would not know it,
would not see it
as it really is.

■

Even so, brahmin,
when one dwells with heart possessed by doubt and wavering,
overwhelmed by doubt and wavering,
and knows not in very truth
any refuge from doubt and wavering that has arisen, -
at such time
he neither knows nor sees
in very truth
his own profit;
he neither knows nor sees
in very truth
the profit of others:
at such time he knows not,
he sees not
in very truth
the profit both of himself and of others.

Then it is that chants learned by heart
even for a long time
recur not,
not to speak of those not so learned.

■

[105] This, brahmin, is the reason,
this is the cause
why chants even learned by heart for many a day
do not recur,
not to speak of chants not so learned.

§

II[6]

"But, brahmin, when one dwells with heart not possessed by sensual lust,
not overwhelmed by sensual lust,
and knows in very truth
the refuge from sensual lust that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

■

Suppose, brahmin, a bowl of water
unmixed with lac
or turmeric
or blue
or yellow dye,
and suppose a man with good sight
should look closely therein
for the reflection of his own face.

He would know it,
would see it
as it really is.

■

Just so, brahmin, when one dwells with heart not possessed by sensual lust,
not overwhelmed by sensual lust,
and knows in very truth
the refuge from sensual lust that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

■

"Then again, brahmin, when one dwells with heart not possessed by malevolence,
not overwhelmed by malevolence,
and knows in very truth
the refuge from malevolence that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

■

Suppose, brahmin, a bowl of water not heated on the fire,
not boiling up,
not bubbling over:
and suppose a man with good eyesight
should look closely therein
for the reflection of his own face.

He would know it,
would see it
as it really is.

■

Just so, brahmin, when one dwells with heart not possessed by malevolence,
not overwhelmed by malevolence,
and knows in very truth
the refuge from malevolence that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

■

Then again, brahmin, when one dwells with heart not possessed by sloth and torpor,
not overwhelmed by sloth and torpor,
and knows in very truth
the refuge from sloth and torpor that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

■

Suppose, brahmm, a bowl of water
not overspread with mossy water-plants,
and suppose a man with good eyesight
should look closely therein
for the reflection of bis own face.

He would know it,
would see it
as it really is.

■

Just so, brahmin, when one dwells with heart not possessed by sloth and torpor,
[106] not overwhelmed by sloth and torpor,
and knows in very truth
the refuge from sloth and torpor that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

■

Again, brahmin, when one dwells with heart not possessed by excitement and flurry,
not overwhelmed by excitement and flurry,
and knows in very truth
the refuge from excitement and flurry that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

■

Suppose, brahmin, a bowl of water
not ruffled by the wind,
not stirred up,
not whirlmg round
not rippling with waves:
and suppose a man with good eyesight
should look closely therein
for the reflection of his own face.

He would know it,
would see it
as it really is.

■

Just so, brahmin, when one dwells with heart not possessed by excitement and flurry,
not overwhelmed by excitement and flurry,
and knows in very truth
the refuge from excitement and flurry that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

■

Once more, brahmin, when one dwells with heart not possessed by doubt and wavering,
not overwhelmed by doubt and wavering,
and knows in very truth
the refuge from doubt and wavering that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

■

Suppose, brahmin, a bowl of water
translucent,
and untroubled
not muddied,
but set forth in the light:
and suppose a man with good eyesight
should look closely therein
for the reflection of his own face.

He would know it,
would see it
as it really is.[7]

■

Even so, brahmin, when one dwells with heart not possessed by doubt and wavering,
not overwhelmed by doubt and wavering,
and knows in very truth
the refuge from doubt and wavering that has arisen, -
at such time
he knows and sees
in very truth
his own profit;
he knows and sees
in very truth
the profit of others:
at such time he knows,
he sees
in very truth
the profit both of himself and of others.

Then it is that chants not long learned by heart
do recur,
not to speak of those long learned by heart.

This, brahmin, is the reason,
this is the cause
why even [107] chants not long learned by heart
do recur,
not to speak of those long learned by heart.

§

Brahmin, there are these seven limbs of wisdom,
which are without let or hindrance,
without corruption of the heart,
which, if cultivated and made much of,
conduce to realizing the fruits
of release by knowledge.

What seven?

They are, brahmin, the limb of wisdom that is mindfulness,
which is without let or hindrance,
without corruption of the heart,
which, if cultivated and made much of,
conduces to realizing the fruits
of release by knowledge;

the limb of wisdom that is Norm investigation,
which is without let or hindrance,
without corruption of the heart,
which, if cultivated and made much of,
conduces to realizing the fruits
of release by knowledge;

the limb of wisdom that is energy,
which is without let or hindrance,
without corruption of the heart,
which, if cultivated and made much of,
conduces to realizing the fruits
of release by knowledge;

the limb of wisdom that is zest,
which is without let or hindrance,
without corruption of the heart,
which, if cultivated and made much of,
conduces to realizing the fruits
of release by knowledge;

the limb of wisdom that is tranquillity,
which is without let or hindrance,
without corruption of the heart,
which, if cultivated and made much of,
conduces to realizing the fruits
of release by knowledge;

the limb of wisdom that is concentration,
which is without let or hindrance,
without corruption of the heart,
which, if cultivated and made much of,
conduces to realizing the fruits
of release by knowledge;

the limb of wisdom that is equinimity,
which is without let or hindrance,
without corruption of the heart,
which, if cultivated and made much of,
conduces to realizing the fruits
of release by knowledge."

These seven limbs of wisdom,
which are without let or hindrance,
without corruption of the heart,
which, if cultivated and made much of,
conduce to realizing the fruits
of release by knowledge."

At these words Saṅgārava the brahmin said to the Exalted One:

"Wonderful, Master Gotama!

Marvellous, Master Gotama!

Just as if one should lift up the fallen,
discover the hidden,
point out the way to the bewildered,
show a light in the gloom, saying:

'Now they that have eyes to see
can see objects,' -

even so in divers ways
has the Exalted One expounded the truth.

I, even I, lord,
do go for refuge to the Exalted One,
to the Norm
and to the Order of monks.

Let the worthy Gotama accept me as a disciple,
as one who from this day forth,
so long as life shall last,
has gone to him for refuge."

[1] Cf. S. i, 182; K.S. i, 231. He was a 'Purity-by-water' man, had a large following, and was converted by the Master at S. i loc. cit.

[2] The same occurs at A. iii, 230 ff.

[3] Nissaraṇaṇ, i.e. 'shaking up and rooting out.' Comy.

[4] Attatthaṇ. For parables of a mirror cf. D. i, 80; M. i, 100; A. v, 92, etc.

[5] Cf. VM. i, 261.

[6] The editor of text, Leon Feer, remarks that this section occurs in full only in Burmese MSS.

[7] At Milinda 35 saddā is called 'the water-clearing gem.'

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