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Numbered Discourses 8 11 अङ्गुत्तर 8 11

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Verañjasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

अङ्गुत्तरaṅ·gut·ta·ra निकायni·kā·ya 8।11

Aṅguttara Nikāya 8.11

Numbered Discourses 8.11
2

2। महावग्गma·hā·vag·ga

2. Mahāvagga

2. The Great Chapter
3

वेरञ्जसुत्तve·rañ·ja·sut·ta

Verañjasutta

At Verañjā
4

एवंe·vaṃ मेme सुतं—su·taṃ

Evaṁ me sutaṁ—

So I have heard.
5

एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā वेरञ्जायंve·rañ·jā·yaṃ विहरतिvi·ha·ra·ti नळेरुपुचिमन्दमूले।na·ḷe·ru·pu·ci·man·da·mū·le

ekaṁ samayaṁ bhagavā verañjāyaṁ viharati naḷerupucimandamūle.

At one time the Buddha was staying in Verañjā at the root of a neem tree dedicated to Naḷeru.
6

अथa·tha खोkho वेरञ्जोve·rañ·jo ब्राह्मणोbrāh·ma·ṇo येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di

Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Then the brahmin Verañja went up to the Buddha, and exchanged greetings with him.
7

सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho वेरञ्जोve·rañ·jo ब्राह्मणोbrāh·ma·ṇo भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho verañjo brāhmaṇo bhagavantaṁ etadavoca:

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
8

“सुतंsu·taṃ मेतं,me·taṃ भोbho गोतम:go·ta·ma

“Sutaṁ metaṁ, bho gotama:

“Worthy Gotama, I have heard that
9

‘नna समणोsa·ma·ṇo गोतमोgo·ta·mo ब्राह्मणेbrāh·ma·ṇe जिण्णेjiṇ·ṇe वुड्ढेvuḍ·ḍhe महल्लकेma·hal·la·ke अद्धगतेad·dha·ga·te वयोअनुप्पत्तेva·yo·a·nup·pat·te अभिवादेतिa·bhi·vā·de·ti वाvā पच्चुट्ठेतिpac·cuṭ·ṭhe·ti वाvā आसनेनā·sa·ne·na वाvā निमन्तेती’ति।ni·man·te·tī

‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.

the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
10

तयिदं,ta·yi·daṃ भोbho गोतम,go·ta·ma तथेव।ta·the·va

Tayidaṁ, bho gotama, tatheva.

And this is indeed the case,
11

नna हिhi भवंbha·vaṃ गोतमोgo·ta·mo ब्राह्मणेbrāh·ma·ṇe जिण्णेjiṇ·ṇe वुड्ढेvuḍ·ḍhe महल्लकेma·hal·la·ke अद्धगतेad·dha·ga·te वयोअनुप्पत्तेva·yo·a·nup·pat·te अभिवादेतिa·bhi·vā·de·ti वाvā पच्चुट्ठेतिpac·cuṭ·ṭhe·ti वाvā आसनेनā·sa·ne·na वाvā निमन्तेति।ni·man·te·ti

Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.

for the worthy Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
12

तयिदं,ta·yi·daṃ भोbho गोतम,go·ta·ma नna सम्पन्नमेवा”ति।sam·pan·na·me·vā

Tayidaṁ, bho gotama, na sampannamevā”ti.

This is not appropriate, worthy Gotama.”
13

“नाहंnā·haṃ तं,taṃ ब्राह्मण,brāh·ma·ṇa पस्सामिpas·sā·mi सदेवकेsa·de·va·ke लोकेlo·ke समारकेsa·mā·ra·ke सब्रह्मकेsab·rah·ma·ke सस्समणब्राह्मणियाsas·sa·ma·ṇab·rāh·ma·ṇi·yā पजायpa·jā·ya सदेवमनुस्सायsa·de·va·ma·nus·sā·ya यमहंya·ma·haṃ अभिवादेय्यंa·bhi·vā·dey·yaṃ वाvā पच्चुट्ठेय्यंpac·cuṭ·ṭhey·yaṃ वाvā आसनेनā·sa·ne·na वाvā निमन्तेय्यं।ni·man·tey·yaṃ

“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ.

“Brahmin, I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat.
14

यञ्हि,yañ·hi ब्राह्मण,brāh·ma·ṇa तथागतोta·thā·ga·to अभिवादेय्यa·bhi·vā·dey·ya वाvā पच्चुट्ठेय्यpac·cuṭ·ṭhey·ya वाvā आसनेनā·sa·ne·na वाvā निमन्तेय्य,ni·man·tey·ya मुद्धापिmud·dhā·pi तस्सtas·sa विपतेय्या”ति।vi·pa·tey·yā

Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.

If the Realized One bowed down or rose up or offered a seat to anyone, their head would explode!”
15

“अरसरूपोa·ra·sa·rū·po भवंbha·vaṃ गोतमो”ति।go·ta·mo

“Arasarūpo bhavaṁ gotamo”ti.

“Worthy Gotama lacks taste.”
16

“अत्थिat·thi ख्वेस,khve·sa ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

“There is, brahmin, a sense in which you could rightly say
17

‘अरसरूपोa·ra·sa·rū·po समणोsa·ma·ṇo गोतमो’ति।go·ta·mo

‘arasarūpo samaṇo gotamo’ti.

that I lack taste.
18

येye ते,te ब्राह्मण,brāh·ma·ṇa रूपरसाrū·pa·ra·sā सद्दरसाsad·da·ra·sā गन्धरसाgan·dha·ra·sā रसरसाra·sa·ra·sā फोट्ठब्बरसा,phoṭ·ṭhab·ba·ra·sā तेte तथागतस्सta·thā·ga·tas·sa पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā

Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

For the Realized One has given up taste for sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
19

अयंa·yaṃ खो,kho ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

In this sense you could rightly say that I lack taste.
20

‘अरसरूपोa·ra·sa·rū·po समणोsa·ma·ṇo गोतमो’ति,go·ta·mo नोno चca खोkho यंyaṃ त्वंtvaṃ सन्धायsan·dhā·ya वदेसी”ति।va·de·sī

‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

But that’s not what you’re talking about.”
21

“निब्भोगोnib·bho·go भवंbha·vaṃ गोतमो”ति।go·ta·mo

“Nibbhogo bhavaṁ gotamo”ti.

“Worthy Gotama is indelicate.”
22

“अत्थिat·thi ख्वेस,khve·sa ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

“There is, brahmin, a sense in which you could rightly say
23

‘निब्भोगोnib·bho·go समणोsa·ma·ṇo गोतमो’ति।go·ta·mo

‘nibbhogo samaṇo gotamo’ti.

that I’m indelicate.
24

येye ते,te ब्राह्मण,brāh·ma·ṇa रूपभोगाrū·pa·bho·gā सद्दभोगाsad·da·bho·gā गन्धभोगाgan·dha·bho·gā रसभोगाra·sa·bho·gā फोट्ठब्बभोगा,phoṭ·ṭhab·ba·bho·gā तेte तथागतस्सta·thā·ga·tas·sa पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā

Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

For the Realized One has given up delight in sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
25

अयंa·yaṃ खो,kho ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

In this sense you could rightly say that I’m indelicate.
26

‘निब्भोगोnib·bho·go समणोsa·ma·ṇo गोतमो’ति,go·ta·mo नोno चca खोkho यंyaṃ त्वंtvaṃ सन्धायsan·dhā·ya वदेसी”ति।va·de·sī

‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

But that’s not what you’re talking about.”
27

“अकिरियवादोa·ki·ri·ya·vā·do भवंbha·vaṃ गोतमो”ति।go·ta·mo

“Akiriyavādo bhavaṁ gotamo”ti.

“Worthy Gotama is a teacher of inaction.”
28

“अत्थिat·thi ख्वेस,khve·sa ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

“There is, brahmin, a sense in which you could rightly say that
29

‘अकिरियवादोa·ki·ri·ya·vā·do समणोsa·ma·ṇo गोतमो’ति।go·ta·mo

‘akiriyavādo samaṇo gotamo’ti.

I’m a teacher of inaction.
30

अहञ्हि,a·hañ·hi ब्राह्मण,brāh·ma·ṇa अकिरियंa·ki·ri·yaṃ वदामिva·dā·mi कायदुच्चरितस्सkā·ya·duc·ca·ri·tas·sa वचीदुच्चरितस्सva·cī·duc·ca·ri·tas·sa मनोदुच्चरितस्स;ma·no·duc·ca·ri·tas·sa अनेकविहितानंa·ne·ka·vi·hi·tā·naṃ पापकानंpā·pa·kā·naṃ अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ अकिरियंa·ki·ri·yaṃ वदामि।va·dā·mi

Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.

For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
31

अयंa·yaṃ खो,kho ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

In this sense you could rightly say that I’m a teacher of inaction.
32

‘अकिरियवादोa·ki·ri·ya·vā·do समणोsa·ma·ṇo गोतमो’ति,go·ta·mo नोno चca खोkho यंyaṃ त्वंtvaṃ सन्धायsan·dhā·ya वदेसी”ति।va·de·sī

‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

But that’s not what you’re talking about.”
33

“उच्छेदवादोuc·che·da·vā·do भवंbha·vaṃ गोतमो”ति।go·ta·mo

“Ucchedavādo bhavaṁ gotamo”ti.

“Worthy Gotama is a teacher of annihilationism.”
34

“अत्थिat·thi ख्वेस,khve·sa ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

“There is, brahmin, a sense in which you could rightly say that
35

‘उच्छेदवादोuc·che·da·vā·do समणोsa·ma·ṇo गोतमो’ति।go·ta·mo

‘ucchedavādo samaṇo gotamo’ti.

I’m a teacher of annihilationism.
36

अहञ्हि,a·hañ·hi ब्राह्मण,brāh·ma·ṇa उच्छेदंuc·che·daṃ वदामिva·dā·mi रागस्सrā·gas·sa दोसस्सdo·sas·sa मोहस्स;mo·has·sa अनेकविहितानंa·ne·ka·vi·hi·tā·naṃ पापकानंpā·pa·kā·naṃ अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ उच्छेदंuc·che·daṃ वदामि।va·dā·mi

Ahañhi, brāhmaṇa, ucchedaṁ vadāmi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi.

For I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things.
37

अयंa·yaṃ खो,kho ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

In this sense you could rightly say that I’m a teacher of annihilationism.
38

‘उच्छेदवादोuc·che·da·vā·do समणोsa·ma·ṇo गोतमो’ति,go·ta·mo नोno चca खोkho यंyaṃ त्वंtvaṃ सन्धायsan·dhā·ya वदेसी”ति।va·de·sī

‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

But that’s not what you’re talking about.”
39

“जेगुच्छीje·guc·chī भवंbha·vaṃ गोतमो”ति।go·ta·mo

“Jegucchī bhavaṁ gotamo”ti.

“Worthy Gotama is disgusted.”
40

“अत्थिat·thi ख्वेस,khve·sa ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

“There is, brahmin, a sense in which you could rightly say that
41

‘जेगुच्छीje·guc·chī समणोsa·ma·ṇo गोतमो’ति।go·ta·mo

‘jegucchī samaṇo gotamo’ti.

I’m disgusted.
42

अहञ्हि,a·hañ·hi ब्राह्मण,brāh·ma·ṇa जिगुच्छामिji·guc·chā·mi कायदुच्चरितेनkā·ya·duc·ca·ri·te·na वचीदुच्चरितेनva·cī·duc·ca·ri·te·na मनोदुच्चरितेन;ma·no·duc·ca·ri·te·na जिगुच्छामिji·guc·chā·mi अनेकविहितानंa·ne·ka·vi·hi·tā·naṃ पापकानंpā·pa·kā·naṃ अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ समापत्तिया।sa·mā·pat·ti·yā

Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā.

For I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things.
43

अयंa·yaṃ खो,kho ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

In this sense you could rightly say that I’m disgusted.
44

‘जेगुच्छीje·guc·chī समणोsa·ma·ṇo गोतमो’ति,go·ta·mo नोno चca खोkho यंyaṃ त्वंtvaṃ सन्धायsan·dhā·ya वदेसी”ति।va·de·sī

‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

But that’s not what you’re talking about.”
45

“वेनयिकोve·na·yi·ko भवंbha·vaṃ गोतमो”ति।go·ta·mo

“Venayiko bhavaṁ gotamo”ti.

“Worthy Gotama is an exterminator.”
46

“अत्थिat·thi ख्वेस,khve·sa ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

“There is, brahmin, a sense in which you could rightly say that
47

‘वेनयिकोve·na·yi·ko समणोsa·ma·ṇo गोतमो’ति।go·ta·mo

‘venayiko samaṇo gotamo’ti.

I’m an exterminator.
48

अहञ्हि,a·hañ·hi ब्राह्मण,brāh·ma·ṇa विनयायvi·na·yā·ya धम्मंdham·maṃ देसेमिde·se·mi रागस्सrā·gas·sa दोसस्सdo·sas·sa मोहस्स;mo·has·sa अनेकविहितानंa·ne·ka·vi·hi·tā·naṃ पापकानंpā·pa·kā·naṃ अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ विनयायvi·na·yā·ya धम्मंdham·maṃ देसेमि।de·se·mi

Ahañhi, brāhmaṇa, vinayāya dhammaṁ desemi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi.

For I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things.
49

अयंa·yaṃ खो,kho ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

In this sense you could rightly say that I’m an exterminator.
50

‘वेनयिकोve·na·yi·ko समणोsa·ma·ṇo गोतमो’ति,go·ta·mo नोno चca खोkho यंyaṃ त्वंtvaṃ सन्धायsan·dhā·ya वदेसी”ति।va·de·sī

‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

But that’s not what you’re talking about.”
51

“तपस्सीta·pas·sī भवंbha·vaṃ गोतमो”ति।go·ta·mo

“Tapassī bhavaṁ gotamo”ti.

“Worthy Gotama is a mortifier.”
52

“अत्थिat·thi ख्वेस,khve·sa ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

“There is, brahmin, a sense in which you could rightly say that
53

‘तपस्सीta·pas·sī समणोsa·ma·ṇo गोतमो’ति।go·ta·mo

‘tapassī samaṇo gotamo’ti.

I’m a mortifier.
54

तपनीयाहं,ta·pa·nī·yā·haṃ ब्राह्मण,brāh·ma·ṇa पापकेpā·pa·ke अकुसलेa·ku·sa·le धम्मेdham·me वदामिva·dā·mi कायदुच्चरितंkā·ya·duc·ca·ri·taṃ वचीदुच्चरितंva·cī·duc·ca·ri·taṃ मनोदुच्चरितं।ma·no·duc·ca·ri·taṃ

Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.

For I say that bad conduct by way of body, speech, and mind should be mortified.
55

यस्सyas·sa खो,kho ब्राह्मण,brāh·ma·ṇa तपनीयाta·pa·nī·yā पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा,a·nup·pā·da·dham·mā तमहंta·ma·haṃ ‘तपस्सी’तिta·pas·sī वदामि।va·dā·mi

Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘tapassī’ti vadāmi.

I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
56

तथागतस्सta·thā·ga·tas·sa खो,kho ब्राह्मण,brāh·ma·ṇa तपनीयाta·pa·nī·yā पापकाpā·pa·kā अकुसलाa·ku·sa·lā धम्माdham·mā पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā

Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
57

अयंa·yaṃ खो,kho ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

In this sense you could rightly say that I’m a mortifier.
58

‘तपस्सीta·pas·sī समणोsa·ma·ṇo गोतमो’ति,go·ta·mo नोno चca खोkho यंyaṃ त्वंtvaṃ सन्धायsan·dhā·ya वदेसी”ति।va·de·sī

‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti.

But that’s not what you’re talking about.”
59

“अपगब्भोa·pa·gab·bho भवंbha·vaṃ गोतमो”ति।go·ta·mo

“Apagabbho bhavaṁ gotamo”ti.

“Worthy Gotama is gutless.”
60

“अत्थिat·thi ख्वेस,khve·sa ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

“There is, brahmin, a sense in which you could rightly say that
61

‘अपगब्भोa·pa·gab·bho समणोsa·ma·ṇo गोतमो’ति।go·ta·mo

‘apagabbho samaṇo gotamo’ti.

I am gutless.
62

यस्सyas·sa खो,kho ब्राह्मण,brāh·ma·ṇa आयतिंā·ya·tiṃ गब्भसेय्याgab·bha·sey·yā पुनब्भवाभिनिब्बत्तिpu·nab·bha·vā·bhi·nib·bat·ti पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा,a·nup·pā·da·dham·mā तमहंta·ma·haṃ ‘अपगब्भो’तिa·pa·gab·bho वदामि।va·dā·mi

Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi.

I say that a gutless person is someone who has given up future wombs and regeneration into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
63

तथागतस्सta·thā·ga·tas·sa खो,kho ब्राह्मण,brāh·ma·ṇa आयतिंā·ya·tiṃ गब्भसेय्याgab·bha·sey·yā पुनब्भवाभिनिब्बत्तिpu·nab·bha·vā·bhi·nib·bat·ti पहीनाpa·hī·nā उच्छिन्नमूलाuc·chin·na·mū·lā तालावत्थुकताtā·lā·vat·thu·ka·tā अनभावङ्कताa·na·bhā·vaṅ·ka·tā आयतिंā·ya·tiṃ अनुप्पादधम्मा।a·nup·pā·da·dham·mā

Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

The Realized One has given up future wombs and regeneration into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
64

अयंa·yaṃ खो,kho ब्राह्मण,brāh·ma·ṇa परियायो,pa·ri·yā·yo येनye·na मंmaṃ परियायेनpa·ri·yā·ye·na सम्माsam·mā वदमानोva·da·mā·no वदेय्य:va·dey·ya

Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya:

In this sense you could rightly say that I am gutless.
65

‘अपगब्भोa·pa·gab·bho समणोsa·ma·ṇo गोतमो’ति,go·ta·mo नोno चca खोkho यंyaṃ त्वंtvaṃ सन्धायsan·dhā·ya वदेसि।va·de·si

‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi.

But that’s not what you’re talking about.
66

सेय्यथापि,sey·ya·thā·pi ब्राह्मण,brāh·ma·ṇa कुक्कुटियाkuk·ku·ṭi·yā अण्डानिaṇ·ḍā·ni अट्ठaṭ·ṭha वाvā दसda·sa वाvā द्वादसdvā·da·sa वा।vā

Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.

Suppose, brahmin, there was a chicken with eight or ten or twelve eggs.
67

तानास्सुtā·nās·su कुक्कुटियाkuk·ku·ṭi·yā सम्माsam·mā अधिसयितानिa·dhi·sa·yi·tā·ni सम्माsam·mā परिसेदितानिpa·ri·se·di·tā·ni सम्माsam·mā परिभावितानि।pa·ri·bhā·vi·tā·ni

Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni.

And she properly sat on them to keep them warm and incubated.
68

योyo नुnu खोkho तेसंte·saṃ कुक्कुटच्छापकानंkuk·ku·ṭac·chā·pa·kā·naṃ पठमतरंpa·ṭha·ma·ta·raṃ पादनखसिखायpā·da·na·kha·si·khā·ya वाvā मुखतुण्डकेनmu·kha·tuṇ·ḍa·ke·na वाvā अण्डकोसंaṇ·ḍa·ko·saṃ पदालेत्वाpa·dā·let·vā सोत्थिनाsot·thi·nā अभिनिब्भिज्जेय्य,a·bhi·nib·bhij·jey·ya किन्तिkin·ti स्वास्सsvās·sa वचनीयो:va·ca·nī·yo ‘जेट्ठोjeṭ·ṭho वाvā कनिट्ठोka·niṭ·ṭho वा’”ति?vā

Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo: ‘jeṭṭho vā kaniṭṭho vā’”ti?

Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?”
69

“जेट्ठोjeṭ·ṭho तिस्स,tis·sa भोbho गोतम,go·ta·ma वचनीयो।va·ca·nī·yo सोso हिhi नेसं,ne·saṃ भोbho गोतम,go·ta·ma जेट्ठोjeṭ·ṭho होती”ति।ho·tī

“Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṁ, bho gotama, jeṭṭho hotī”ti.

“Worthy Gotama, that should be called the eldest. For it is the eldest among them.”
70

“एवमेवंe·va·me·vaṃ खोkho अहं,a·haṃ ब्राह्मण,brāh·ma·ṇa अविज्जागतायa·vij·jā·ga·tā·ya पजायpa·jā·ya अण्डभूतायaṇ·ḍa·bhū·tā·ya परियोनद्धायpa·ri·yo·nad·dhā·ya अविज्जण्डकोसंa·vij·jaṇ·ḍa·ko·saṃ पदालेत्वाpa·dā·let·vā एकोवe·ko·va लोकेlo·ke अनुत्तरंa·nut·ta·raṃ सम्मासम्बोधिंsam·mā·sam·bo·dhiṃ अभिसम्बुद्धो।a·bhi·sam·bud·dho

“Evamevaṁ kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho.

“In the same way, in this population lost in ignorance, swaddled in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening.
71

अहञ्हि,a·hañ·hi ब्राह्मण,brāh·ma·ṇa जेट्ठोjeṭ·ṭho सेट्ठोseṭ·ṭho लोकस्स।lo·kas·sa

Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa.

So, brahmin, I am the eldest and the first in the world.
72

आरद्धंā·rad·dhaṃ खोkho पनpa·na मे,me ब्राह्मण,brāh·ma·ṇa वीरियंvī·ri·yaṃ अहोसिa·ho·si असल्लीनं,a·sal·lī·naṃ उपट्ठिताu·paṭ·ṭhi·tā सतिsa·ti असम्मुट्ठा,a·sam·muṭ·ṭhā पस्सद्धोpas·sad·dho कायोkā·yo असारद्धो,a·sā·rad·dho समाहितंsa·mā·hi·taṃ चित्तंcit·taṃ एकग्गं।e·kag·gaṃ

Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.

My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed and unified in samādhi.
73

सोso खोkho अहं,a·haṃ ब्राह्मण,brāh·ma·ṇa विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरामि;vi·ha·rā·mi

So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi;

Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
74

वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरामि;vi·ha·rā·mi

vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi;

As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
75

पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरामिvi·ha·rā·mi सतोsa·to चca सम्पजानोsam·pa·jā·no सुखञ्चsu·khañ·ca कायेनkā·ye·na पटिसंवेदेमिpa·ṭi·saṃ·ve·de·mi यंyaṃ तंtaṃ अरियाa·ri·yā आचिक्खन्ति:ā·cik·khan·ti ‘उपेक्खकोu·pek·kha·ko सतिमाsa·ti·mā सुखविहारी’तिsu·kha·vi·hā·rī ततियंta·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरामि;vi·ha·rā·mi

pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi;

And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
76

सुखस्सsu·khas·sa चca पहानाpa·hā·nā दुक्खस्सduk·khas·sa चca पहानाpa·hā·nā पुब्बेवpub·be·va सोमनस्सदोमनस्सानंso·ma·nas·sa·do·ma·nas·sā·naṃ अत्थङ्गमाat·thaṅ·ga·mā अदुक्खमसुखंa·duk·kha·ma·su·khaṃ उपेक्खासतिपारिसुद्धिंu·pek·khā·sa·ti·pā·ri·sud·dhiṃ चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरामि।vi·ha·rā·mi

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi.

With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
77

सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te पुब्बेनिवासानुस्सतिञाणायpub·be·ni·vā·sā·nus·sa·ti·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेसिं।a·bhi·nin·nā·me·siṃ

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
78

सोso अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरामि,a·nus·sa·rā·mi सेय्यथिदं—एकम्पिsey·ya·thi·daṃ जातिंjā·tiṃ द्वेपिdve·pi जातियोjā·ti·yo तिस्सोपिtis·so·pi जातियोjā·ti·yo चतस्सोपिca·tas·so·pi जातियोjā·ti·yo पञ्चपिpañ·ca·pi जातियोjā·ti·yo दसपिda·sa·pi जातियोjā·ti·yo वीसम्पिvī·sam·pi जातियोjā·ti·yo तिंसम्पिtiṃ·sam·pi जातियोjā·ti·yo चत्तालीसम्पिcat·tā·lī·sam·pi जातियोjā·ti·yo पञ्ञासम्पिpañ·ñā·sam·pi जातियोjā·ti·yo जातिसतम्पिjā·ti·sa·tam·pi जातिसहस्सम्पिjā·ti·sa·has·sam·pi जातिसतसहस्सम्पिjā·ti·sa·ta·sa·has·sam·pi अनेकेपिa·ne·ke·pi संवट्टकप्पेsaṃ·vaṭ·ṭa·kap·pe अनेकेपिa·ne·ke·pi विवट्टकप्पेvi·vaṭ·ṭa·kap·pe अनेकेपिa·ne·ke·pi संवट्टविवट्टकप्पे:saṃ·vaṭ·ṭa·vi·vaṭ·ṭa·kap·pe ‘अमुत्रासिंa·mut·rā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो।e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to अमुत्रa·mut·ra उदपादिं;u·da·pā·diṃ तत्रापासिंtat·rā·pā·siṃ एवंनामोe·vaṃ·nā·mo एवङ्गोत्तोe·vaṅ·got·to एवंवण्णोe·vaṃ·vaṇ·ṇo एवमाहारोe·va·mā·hā·ro एवंसुखदुक्खप्पटिसंवेदीe·vaṃ·su·kha·duk·khap·pa·ṭi·saṃ·ve·dī एवमायुपरियन्तो।e·va·mā·yu·pa·ri·yan·to सोso ततोta·to चुतोcu·to इधूपपन्नो’ति।i·dhū·pa·pan·no इतिi·ti साकारंsā·kā·raṃ सउद्देसंsa·ud·de·saṃ अनेकविहितंa·ne·ka·vi·hi·taṃ पुब्बेनिवासंpub·be·ni·vā·saṃ अनुस्सरामि।a·nus·sa·rā·mi

So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.

I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details.
79

अयंa·yaṃ खोkho मे,me ब्राह्मण,brāh·ma·ṇa रत्तियाrat·ti·yā पठमेpa·ṭha·me यामेyā·me पठमाpa·ṭha·mā विज्जाvij·jā अधिगता;a·dhi·ga·tā

Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;

This was the first knowledge, which I achieved in the first watch of the night.
80

अविज्जाa·vij·jā विहताvi·ha·tā विज्जाvij·jā उप्पन्ना;up·pan·nā तमोta·mo विहतोvi·ha·to आलोकोā·lo·ko उप्पन्नो,up·pan·no यथाya·thā तंtaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतो।vi·ha·ra·to

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.

Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.
81

अयंa·yaṃ खोkho मे,me ब्राह्मण,brāh·ma·ṇa पठमाpa·ṭha·mā अभिनिब्भिदाa·bhi·nib·bhi·dā अहोसिa·ho·si कुक्कुटच्छापकस्सेवkuk·ku·ṭac·chā·pa·kas·se·va अण्डकोसम्हा।aṇ·ḍa·ko·sam·hā

Ayaṁ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

This was my first breaking out, like a chick breaking out of the eggshell.
82

सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te सत्तानंsat·tā·naṃ चुतूपपातञाणायcu·tū·pa·pā·ta·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेसिं।a·bhi·nin·nā·me·siṃ

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
83

सोso दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सामिpas·sā·mi चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णे,dub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानामि:pa·jā·nā·mi ‘इमेi·me वतva·ta भोन्तोbhon·to सत्ताsat·tā कायदुच्चरितेनkā·ya·duc·ca·ri·te·na समन्नागता,sa·man·nā·ga·tā वचीदुच्चरितेनva·cī·duc·ca·ri·te·na समन्नागता,sa·man·nā·ga·tā मनोदुच्चरितेनma·no·duc·ca·ri·te·na समन्नागता,sa·man·nā·ga·tā अरियानंa·ri·yā·naṃ उपवादका,u·pa·vā·da·kā मिच्छादिट्ठिका,mic·chā·diṭ·ṭhi·kā मिच्छादिट्ठिकम्मसमादाना।mic·chā·diṭ·ṭhi·kam·ma·sa·mā·dā·nā तेte कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अपायंa·pā·yaṃ दुग्गतिंdug·ga·tiṃ विनिपातंvi·ni·pā·taṃ निरयंni·ra·yaṃ उपपन्नाति।u·pa·pan·nā·ti इमेi·me वाvā पनpa·na भोन्तोbhon·to सत्ताsat·tā कायसुचरितेनkā·ya·su·ca·ri·te·na समन्नागता,sa·man·nā·ga·tā वचीसुचरितेनva·cī·su·ca·ri·te·na समन्नागता,sa·man·nā·ga·tā मनोसुचरितेनma·no·su·ca·ri·te·na समन्नागता,sa·man·nā·ga·tā अरियानंa·ri·yā·naṃ अनुपवादका,a·nu·pa·vā·da·kā सम्मादिट्ठिका,sam·mā·diṭ·ṭhi·kā सम्मादिट्ठिकम्मसमादाना।sam·mā·diṭ·ṭhi·kam·ma·sa·mā·dā·nā तेte कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā सुगतिंsu·ga·tiṃ सग्गंsag·gaṃ लोकंlo·kaṃ उपपन्ना’ति।u·pa·pan·nā इतिi·ti दिब्बेनdib·be·na चक्खुनाcak·khu·nā विसुद्धेनvi·sud·dhe·na अतिक्कन्तमानुसकेनa·tik·kan·ta·mā·nu·sa·ke·na सत्तेsat·te पस्सामिpas·sā·mi चवमानेca·va·mā·ne उपपज्जमानेu·pa·paj·ja·mā·ne हीनेhī·ne पणीतेpa·ṇī·te सुवण्णेsu·vaṇ·ṇe दुब्बण्णे,dub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानामि।pa·jā·nā·mi

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.

With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds.
84

अयंa·yaṃ खोkho मे,me ब्राह्मण,brāh·ma·ṇa रत्तियाrat·ti·yā मज्झिमेmaj·jhi·me यामेyā·me दुतियाdu·ti·yā विज्जाvij·jā अधिगता;a·dhi·ga·tā

Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā;

This was the second knowledge, which I achieved in the middle watch of the night.
85

अविज्जाa·vij·jā विहताvi·ha·tā विज्जाvij·jā उप्पन्ना;up·pan·nā तमोta·mo विहतोvi·ha·to आलोकोā·lo·ko उप्पन्नो,up·pan·no यथाya·thā तंtaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतो।vi·ha·ra·to

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.

Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.
86

अयंa·yaṃ खोkho मे,me ब्राह्मण,brāh·ma·ṇa दुतियाdu·ti·yā अभिनिब्भिदाa·bhi·nib·bhi·dā अहोसिa·ho·si कुक्कुटच्छापकस्सेवkuk·ku·ṭac·chā·pa·kas·se·va अण्डकोसम्हा।aṇ·ḍa·ko·sam·hā

Ayaṁ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

This was my second breaking out, like a chick breaking out of the eggshell.
87

सोso एवंe·vaṃ समाहितेsa·mā·hi·te चित्तेcit·te परिसुद्धेpa·ri·sud·dhe परियोदातेpa·ri·yo·dā·te अनङ्गणेa·naṅ·ga·ṇe विगतूपक्किलेसेvi·ga·tū·pak·ki·le·se मुदुभूतेmu·du·bhū·te कम्मनियेkam·ma·ni·ye ठितेṭhi·te आनेञ्जप्पत्तेā·neñ·jap·pat·te आसवानंā·sa·vā·naṃ खयञाणायkha·ya·ñā·ṇā·ya चित्तंcit·taṃ अभिनिन्नामेसिं।a·bhi·nin·nā·me·siṃ

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
88

सोso ‘इदंi·daṃ दुक्खन्’तिduk·khan यथाभूतंya·thā·bhū·taṃ अब्भञ्ञासिं,ab·bhañ·ñā·siṃ ‘अयंa·yaṃ दुक्खसमुदयो’तिduk·kha·sa·mu·da·yo यथाभूतंya·thā·bhū·taṃ अब्भञ्ञासिं,ab·bhañ·ñā·siṃ ‘अयंa·yaṃ दुक्खनिरोधो’तिduk·kha·ni·ro·dho यथाभूतंya·thā·bhū·taṃ अब्भञ्ञासिं,ab·bhañ·ñā·siṃ ‘अयंa·yaṃ दुक्खनिरोधगामिनीduk·kha·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā यथाभूतंya·thā·bhū·taṃ अब्भञ्ञासिं;ab·bhañ·ñā·siṃ

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;

I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
89

‘इमेi·me आसवा’तिā·sa·vā यथाभूतंya·thā·bhū·taṃ अब्भञ्ञासिं,ab·bhañ·ñā·siṃ ‘अयंa·yaṃ आसवसमुदयो’तिā·sa·va·sa·mu·da·yo यथाभूतंya·thā·bhū·taṃ अब्भञ्ञासिं,ab·bhañ·ñā·siṃ ‘अयंa·yaṃ आसवनिरोधो’तिā·sa·va·ni·ro·dho यथाभूतंya·thā·bhū·taṃ अब्भञ्ञासिं,ab·bhañ·ñā·siṃ ‘अयंa·yaṃ आसवनिरोधगामिनीā·sa·va·ni·ro·dha·gā·mi·nī पटिपदा’तिpa·ṭi·pa·dā यथाभूतंya·thā·bhū·taṃ अब्भञ्ञासिं।ab·bhañ·ñā·siṃ

‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.

I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
90

तस्सtas·sa मेme एवंe·vaṃ जानतोjā·na·to एवंe·vaṃ पस्सतोpas·sa·to कामासवापिkā·mā·sa·vā·pi चित्तंcit·taṃ विमुच्चित्थ,vi·muc·cit·tha भवासवापिbha·vā·sa·vā·pi चित्तंcit·taṃ विमुच्चित्थ,vi·muc·cit·tha अविज्जासवापिa·vij·jā·sa·vā·pi चित्तंcit·taṃ विमुच्चित्थ।vi·muc·cit·tha

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.

Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
91

विमुत्तस्मिंvi·mut·tas·miṃ विमुत्तमितिvi·mut·ta·mi·ti ञाणंñā·ṇaṃ अहोसि।a·ho·si

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.

When it was freed, I knew it was freed.
92

‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā अब्भञ्ञासिं।ab·bhañ·ñā·siṃ

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.

I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’
93

अयंa·yaṃ खोkho मे,me ब्राह्मण,brāh·ma·ṇa रत्तियाrat·ti·yā पच्छिमेpac·chi·me यामेyā·me ततियाta·ti·yā विज्जाvij·jā अधिगता;a·dhi·ga·tā

Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā;

This was the third knowledge, which I achieved in the last watch of the night.
94

अविज्जाa·vij·jā विहताvi·ha·tā विज्जाvij·jā उप्पन्ना;up·pan·nā तमोta·mo विहतोvi·ha·to आलोकोā·lo·ko उप्पन्नो,up·pan·no यथाya·thā तंtaṃ अप्पमत्तस्सap·pa·mat·tas·sa आतापिनोā·tā·pi·no पहितत्तस्सpa·hi·tat·tas·sa विहरतो।vi·ha·ra·to

avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.

Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.
95

अयंa·yaṃ खोkho मे,me ब्राह्मण,brāh·ma·ṇa ततियाta·ti·yā अभिनिब्भिदाa·bhi·nib·bhi·dā अहोसिa·ho·si कुक्कुटच्छापकस्सेवkuk·ku·ṭac·chā·pa·kas·se·va अण्डकोसम्हा”ति।aṇ·ḍa·ko·sam·hā

Ayaṁ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā”ti.

This was my third breaking out, like a chick breaking out of the eggshell.”
96

एवंe·vaṃ वुत्ते,vut·te वेरञ्जोve·rañ·jo ब्राह्मणोbrāh·ma·ṇo भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

Evaṁ vutte, verañjo brāhmaṇo bhagavantaṁ etadavoca:

When he said this, the brahmin Verañja said to the Buddha:
97

“जेट्ठोjeṭ·ṭho भवंbha·vaṃ गोतमो,go·ta·mo सेट्ठोseṭ·ṭho भवंbha·vaṃ गोतमो।go·ta·mo

“jeṭṭho bhavaṁ gotamo, seṭṭho bhavaṁ gotamo.

“The worthy Gotama is the eldest! The worthy Gotama is the best!
98

अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम,go·ta·ma अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतम।go·ta·ma

Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.

Excellent, worthy Gotama! Excellent!
99

सेय्यथापि,sey·ya·thā·pi भोbho गोतम,go·ta·ma निक्कुज्जितंnik·kuj·ji·taṃ वाvā उक्कुज्जेय्य,uk·kuj·jey·ya पटिच्छन्नंpa·ṭic·chan·naṃ वाvā विवरेय्य,vi·va·rey·ya मूळ्हस्सmū·ḷhas·sa वाvā मग्गंmag·gaṃ आचिक्खेय्य,ā·cik·khey·ya अन्धकारेan·dha·kā·re वाvā तेलपज्जोतंte·la·paj·jo·taṃ धारेय्य:dhā·rey·ya ‘चक्खुमन्तोcak·khu·man·to रूपानिrū·pā·ni दक्खन्ती’ति;dak·khan·tī एवमेवंe·va·me·vaṃ भोताbho·tā गोतमेनgo·ta·me·na अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to

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.

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.
100

एसाहंe·sā·haṃ भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ सरणंsa·ra·ṇaṃ गच्छामिgac·chā·mi धम्मञ्चdham·mañ·ca भिक्खुसङ्घञ्च।bhik·khu·saṅ·ghañ·ca

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
101

उपासकंu·pā·sa·kaṃ मंmaṃ भवंbha·vaṃ गोतमोgo·ta·mo धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतंpā·ṇu·pe·taṃ सरणंsa·ra·ṇaṃ गतन्”ति।ga·tan

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
102

पठमं।pa·ṭha·maṃ

Paṭhamaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.