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Middle Discourses 100 मज्झिमनिकाय 100
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Saṅgāravasutta
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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Middle Discourses 100
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सङ्गारवसुत्तsaṅ·gā·ra·va·sut·ta
Saṅgāravasutta
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एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā कोसलेसुko·sa·le·su चारिकंcā·ri·kaṃ चरतिca·ra·ti महताma·ha·tā भिक्खुसङ्घेनbhik·khu·saṅ·ghe·na सद्धिं।sad·dhiṃ
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants.
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na धनञ्जानीdha·nañ·jā·nī नामnā·ma ब्राह्मणीbrāh·ma·ṇī चञ्चलिकप्पेcañ·ca·li·kap·pe पटिवसतिpa·ṭi·va·sa·ti अभिप्पसन्नाa·bhip·pa·san·nā बुद्धेbud·dhe चca धम्मेdham·me चca सङ्घेsaṅ·ghe च।ca
Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca.
Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Buddha, the teaching, and the Saṅgha.
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तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na सङ्गारवोsaṅ·gā·ra·vo नामnā·ma माणवोmā·ṇa·vo चञ्चलिकप्पेcañ·ca·li·kap·pe पटिवसतिpa·ṭi·va·sa·ti तिण्णंtiṇ·ṇaṃ वेदानंve·dā·naṃ पारगूpā·ra·gū सनिघण्डुकेटुभानंsa·ni·ghaṇ·ḍu·ke·ṭu·bhā·naṃ साक्खरप्पभेदानंsāk·kha·rap·pa·bhe·dā·naṃ इतिहासपञ्चमानं,i·ti·hā·sa·pañ·ca·mā·naṃ पदको,pa·da·ko वेय्याकरणो,vey·yā·ka·ra·ṇo लोकायतमहापुरिसलक्खणेसुlo·kā·ya·ta·ma·hā·pu·ri·sa·lak·kha·ṇe·su अनवयो।a·na·va·yo
Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.
Now at that time the student Saṅgārava was residing in Caṇḍalakappa. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.
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अस्सोसिas·so·si खोkho सङ्गारवोsaṅ·gā·ra·vo माणवोmā·ṇa·vo धनञ्जानियाdha·nañ·jā·ni·yā ब्राह्मणियाbrāh·ma·ṇi·yā एवंe·vaṃ वाचंvā·caṃ भासमानाय।bhā·sa·mā·nā·ya
Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṁ vācaṁ bhāsamānāya.
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“अवभूतावa·va·bhū·tā·va अयंa·yaṃ धनञ्जानीdha·nañ·jā·nī ब्राह्मणी,brāh·ma·ṇī परभूतावpa·ra·bhū·tā·va अयंa·yaṃ धनञ्जानीdha·nañ·jā·nī ब्राह्मणी,brāh·ma·ṇī विज्जमानानंvij·ja·mā·nā·naṃ तेविज्जानंte·vij·jā·naṃ ब्राह्मणानं,brāh·ma·ṇā·naṃ अथa·tha चca पनpa·na तस्सtas·sa मुण्डकस्सmuṇ·ḍa·kas·sa समणकस्सsa·ma·ṇa·kas·sa वण्णंvaṇ·ṇaṃ भासिस्सती”ति।bhā·sis·sa·tī
“avabhūtāva ayaṁ dhanañjānī brāhmaṇī, parabhūtāva ayaṁ dhanañjānī brāhmaṇī, vijjamānānaṁ tevijjānaṁ brāhmaṇānaṁ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṁ bhāsissatī”ti.
“The brahmin lady Dhanañjānī is a disgrace! Though brahmins proficient in the three Vedas are found, she will praise that shaveling, that fake ascetic.”
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सचेsa·ce त्वं,tvaṃ तातtā·ta भद्रमुख,bhad·ra·mu·kha तस्सtas·sa भगवतोbha·ga·va·to सीलपञ्ञाणंsī·la·pañ·ñā·ṇaṃ जानेय्यासि,jā·ney·yā·si नna त्वं,tvaṃ तातtā·ta भद्रमुख,bhad·ra·mu·kha तंtaṃ भगवन्तंbha·ga·van·taṃ अक्कोसितब्बंak·ko·si·tab·baṃ परिभासितब्बंpa·ri·bhā·si·tab·baṃ मञ्ञेय्यासी”ति।mañ·ñey·yā·sī
Sace tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jāneyyāsi, na tvaṁ, tāta bhadramukha, taṁ bhagavantaṁ akkositabbaṁ paribhāsitabbaṁ maññeyyāsī”ti.
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“तेनte·na हि,hi भोति,bho·ti यदाya·dā समणोsa·ma·ṇo गोतमोgo·ta·mo चञ्चलिकप्पंcañ·ca·li·kap·paṃ अनुप्पत्तोa·nup·pat·to होतिho·ti अथa·tha मेme आरोचेय्यासी”ति।ā·ro·cey·yā·sī
“Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṁ anuppatto hoti atha me āroceyyāsī”ti.
“Well then, ma’am, let me know when the Buddha arrives in Caṇḍalakappa.”
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“एवं,e·vaṃ भद्रमुखा”तिbhad·ra·mu·khā खोkho धनञ्जानीdha·nañ·jā·nī ब्राह्मणीbrāh·ma·ṇī सङ्गारवस्सsaṅ·gā·ra·vas·sa माणवस्सmā·ṇa·vas·sa पच्चस्सोसि।pac·cas·so·si
“Evaṁ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.
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अथa·tha खोkho भगवाbha·ga·vā कोसलेसुko·sa·le·su अनुपुब्बेनa·nu·pub·be·na चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no येनye·na चञ्चलिकप्पंcañ·ca·li·kap·paṃ तदवसरि।ta·da·va·sa·ri
Atha kho bhagavā kosalesu anupubbena cārikaṁ caramāno yena cañcalikappaṁ tadavasari.
And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa,
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अस्सोसिas·so·si खोkho धनञ्जानीdha·nañ·jā·nī ब्राह्मणी:brāh·ma·ṇī “भगवाbha·ga·vā किरki·ra चञ्चलिकप्पंcañ·ca·li·kap·paṃ अनुप्पत्तो,a·nup·pat·to चञ्चलिकप्पेcañ·ca·li·kap·pe विहरतिvi·ha·ra·ti तोदेय्यानंto·dey·yā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अम्बवने”ति।am·ba·va·ne
Assosi kho dhanañjānī brāhmaṇī: “bhagavā kira cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane”ti.
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अथa·tha खोkho धनञ्जानीdha·nañ·jā·nī ब्राह्मणीbrāh·ma·ṇī येनye·na सङ्गारवोsaṅ·gā·ra·vo माणवोmā·ṇa·vo तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā सङ्गारवंsaṅ·gā·ra·vaṃ माणवंmā·ṇa·vaṃ एतदवोच:e·ta·da·vo·ca
Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṁ māṇavaṁ etadavoca:
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“अयं,a·yaṃ तातtā·ta भद्रमुख,bhad·ra·mu·kha सोso भगवाbha·ga·vā चञ्चलिकप्पंcañ·ca·li·kap·paṃ अनुप्पत्तो,a·nup·pat·to चञ्चलिकप्पेcañ·ca·li·kap·pe विहरतिvi·ha·ra·ti तोदेय्यानंto·dey·yā·naṃ ब्राह्मणानंbrāh·ma·ṇā·naṃ अम्बवने।am·ba·va·ne
“ayaṁ, tāta bhadramukha, so bhagavā cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane.
(Pāli only)
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“एवं,e·vaṃ भो”तिbho खोkho सङ्गारवोsaṅ·gā·ra·vo माणवोmā·ṇa·vo धनञ्जानियाdha·nañ·jā·ni·yā ब्राह्मणियाbrāh·ma·ṇi·yā पटिस्सुत्वाpa·ṭis·sut·vā 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
“Evaṁ, bho”ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
“Yes, ma’am,” replied Saṅgārava. He went to the Buddha and exchanged greetings with him.
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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 सङ्गारवोsaṅ·gā·ra·vo माणवोmā·ṇa·vo भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo māṇavo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
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“सन्तिsan·ti खो,kho भोbho गोतम,go·ta·ma एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दिट्ठधम्माभिञ्ञावोसानपारमिप्पत्ता,diṭ·ṭha·dham·mā·bhiñ·ñā·vo·sā·na·pā·ra·mip·pat·tā आदिब्रह्मचरियंā·dib·rah·ma·ca·ri·yaṃ पटिजानन्ति।pa·ṭi·jā·nan·ti
“Santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti.
“Worthy Gotama, there are some ascetics and brahmins who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in this life.
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तत्र,tat·ra भोbho गोतम,go·ta·ma येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दिट्ठधम्माभिञ्ञावोसानपारमिप्पत्ता,diṭ·ṭha·dham·mā·bhiñ·ñā·vo·sā·na·pā·ra·mip·pat·tā आदिब्रह्मचरियंā·dib·rah·ma·ca·ri·yaṃ पटिजानन्ति,pa·ṭi·jā·nan·ti तेसंte·saṃ भवंbha·vaṃ गोतमोgo·ta·mo कतमो”ति?ka·ta·mo
Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesaṁ bhavaṁ gotamo katamo”ti?
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“दिट्ठधम्माभिञ्ञावोसानपारमिप्पत्तानं,diṭ·ṭha·dham·mā·bhiñ·ñā·vo·sā·na·pā·ra·mip·pat·tā·naṃ आदिब्रह्मचरियंā·dib·rah·ma·ca·ri·yaṃ पटिजानन्तानम्पिpa·ṭi·jā·nan·tā·nam·pi खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja वेमत्तंve·mat·taṃ वदामि।va·dā·mi
“Diṭṭhadhammābhiññāvosānapāramippattānaṁ, ādibrahmacariyaṁ paṭijānantānampi kho ahaṁ, bhāradvāja, vemattaṁ vadāmi.
“I say there is a disparity among those who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in this life.
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सन्ति,san·ti भारद्वाज,bhā·rad·vā·ja एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā अनुस्सविका।a·nus·sa·vi·kā
Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā.
There are some ascetics and brahmins who are oral transmitters.
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तेte अनुस्सवेनa·nus·sa·ve·na दिट्ठधम्माभिञ्ञावोसानपारमिप्पत्ता,diṭ·ṭha·dham·mā·bhiñ·ñā·vo·sā·na·pā·ra·mip·pat·tā आदिब्रह्मचरियंā·dib·rah·ma·ca·ri·yaṃ पटिजानन्ति;pa·ṭi·jā·nan·ti
Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti;
Through oral transmission they claim to have mastered the fundamentals of the spiritual life.
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सन्तिsan·ti पन,pa·na भारद्वाज,bhā·rad·vā·ja एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā केवलंke·va·laṃ सद्धामत्तकेनsad·dhā·mat·ta·ke·na दिट्ठधम्माभिञ्ञावोसानपारमिप्पत्ता,diṭ·ṭha·dham·mā·bhiñ·ñā·vo·sā·na·pā·ra·mip·pat·tā आदिब्रह्मचरियंā·dib·rah·ma·ca·ri·yaṃ पटिजानन्ति;pa·ṭi·jā·nan·ti
Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṁ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti;
There are some ascetics and brahmins who solely by mere faith claim to have mastered the fundamentals of the spiritual life.
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सन्ति,san·ti भारद्वाज,bhā·rad·vā·ja एकेe·ke समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su सामंयेवsā·maṃ·ye·va धम्मंdham·maṃ अभिञ्ञायa·bhiñ·ñā·ya दिट्ठधम्माभिञ्ञावोसानपारमिप्पत्ता,diṭ·ṭha·dham·mā·bhiñ·ñā·vo·sā·na·pā·ra·mip·pat·tā आदिब्रह्मचरियंā·dib·rah·ma·ca·ri·yaṃ पटिजानन्ति।pa·ṭi·jā·nan·ti
Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti.
There are some ascetics and brahmins who, having directly known for themselves the principle regarding teachings not learned before from another, claim to have mastered the fundamentals of the spiritual life.
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तत्र,tat·ra भारद्वाज,bhā·rad·vā·ja येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su सामंयेवsā·maṃ·ye·va धम्मंdham·maṃ अभिञ्ञायa·bhiñ·ñā·ya दिट्ठधम्माभिञ्ञावोसानपारमिप्पत्ता,diṭ·ṭha·dham·mā·bhiñ·ñā·vo·sā·na·pā·ra·mip·pat·tā आदिब्रह्मचरियंā·dib·rah·ma·ca·ri·yaṃ पटिजानन्ति,pa·ṭi·jā·nan·ti तेसाहमस्मि।te·sā·ha·mas·mi
Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi.
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तदमिनापेतं,ta·da·mi·nā·pe·taṃ भारद्वाज,bhā·rad·vā·ja परियायेनpa·ri·yā·ye·na वेदितब्बं,ve·di·tab·baṃ यथाya·thā येye तेte समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā पुब्बेpub·be अननुस्सुतेसुa·na·nus·su·te·su धम्मेसुdham·me·su सामंयेवsā·maṃ·ye·va धम्मंdham·maṃ अभिञ्ञायa·bhiñ·ñā·ya दिट्ठधम्माभिञ्ञावोसानपारमिप्पत्ता,diṭ·ṭha·dham·mā·bhiñ·ñā·vo·sā·na·pā·ra·mip·pat·tā आदिब्रह्मचरियंā·dib·rah·ma·ca·ri·yaṃ पटिजानन्ति,pa·ṭi·jā·nan·ti तेसाहमस्मि।te·sā·ha·mas·mi
Tadamināpetaṁ, bhāradvāja, pariyāyena veditabbaṁ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi.
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इधi·dha मे,me भारद्वाज,bhā·rad·vā·ja पुब्बेवpub·be·va सम्बोधाsam·bo·dhā अनभिसम्बुद्धस्सa·na·bhi·sam·bud·dhas·sa बोधिसत्तस्सेवbo·dhi·sat·tas·se·va सतोsa·to एतदहोसि:e·ta·da·ho·si
Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
Before my awakening—when I was still unawakened but intent on awakening—I thought:
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नयिदंna·yi·daṃ सुकरंsu·ka·raṃ अगारंa·gā·raṃ अज्झावसताaj·jhā·va·sa·tā एकन्तपरिपुण्णंe·kan·ta·pa·ri·puṇ·ṇaṃ एकन्तपरिसुद्धंe·kan·ta·pa·ri·sud·dhaṃ सङ्खलिखितंsaṅ·kha·li·khi·taṃ ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरितुं।ca·ri·tuṃ
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
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यन्नूनाहंyan·nū·nā·haṃ केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजेय्यन्’ति।pab·ba·jey·yan
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja अपरेनa·pa·re·na समयेनsa·ma·ye·na दहरोवda·ha·ro·va समानोsa·mā·no सुसुकाळकेसोsu·su·kā·ḷa·ke·so भद्रेनbhad·re·na योब्बनेनyob·ba·ne·na समन्नागतोsa·man·nā·ga·to पठमेनpa·ṭha·me·na वयसाva·ya·sā अकामकानंa·kā·ma·kā·naṃ मातापितूनंmā·tā·pi·tū·naṃ अस्सुमुखानंas·su·mu·khā·naṃ रुदन्तानंru·dan·tā·naṃ केसमस्सुंke·sa·mas·suṃ ओहारेत्वाo·hā·ret·vā कासायानिkā·sā·yā·ni वत्थानिvat·thā·ni अच्छादेत्वाac·chā·det·vā अगारस्माa·gā·ras·mā अनगारियंa·na·gā·ri·yaṃ पब्बजिं।pab·ba·jiṃ
So kho ahaṁ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.
Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
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सोso एवंe·vaṃ पब्बजितोpab·ba·ji·to समानोsa·mā·no किङ्कुसलगवेसीkiṅ·ku·sa·la·ga·ve·sī अनुत्तरंa·nut·ta·raṃ सन्तिवरपदंsan·ti·va·ra·pa·daṃ परियेसमानोpa·ri·ye·sa·mā·no येनye·na आळारोā·ḷā·ro कालामोkā·lā·mo तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आळारंā·ḷā·raṃ कालामंkā·lā·maṃ एतदवोचं:e·ta·da·vo·caṃ
So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him,
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‘इच्छामहं,ic·chā·ma·haṃ आवुसोā·vu·so कालाम,kā·lā·ma इमस्मिंi·mas·miṃ धम्मविनयेdham·ma·vi·na·ye ब्रह्मचरियंbrah·ma·ca·ri·yaṃ चरितुन्’ति।ca·ri·tun
‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’
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‘विहरतायस्मा।vi·ha·ra·tā·yas·mā
‘viharatāyasmā.
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तादिसोtā·di·so अयंa·yaṃ धम्मोdham·mo यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so नचिरस्सेवna·ci·ras·se·va सकंsa·kaṃ आचरियकंā·ca·ri·ya·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरेय्या’ति।vi·ha·rey·yā
Tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja तावतकेनेवtā·va·ta·ke·ne·va ओट्ठपहतमत्तेनoṭ·ṭha·pa·ha·ta·mat·te·na लपितलापनमत्तेनla·pi·ta·lā·pa·na·mat·te·na ‘ञाणवादञ्चñā·ṇa·vā·dañ·ca वदामि,va·dā·mi थेरवादञ्चthe·ra·vā·dañ·ca जानामि,jā·nā·mi पस्सामी’तिpas·sā·mī चca पटिजानामि,pa·ṭi·jā·nā·mi अहञ्चेवa·hañ·ce·va अञ्ञेañ·ñe च।ca
So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
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‘नna खोkho आळारोā·ḷā·ro कालामोkā·lā·mo इमंi·maṃ धम्मंdham·maṃ केवलंke·va·laṃ सद्धामत्तकेनsad·dhā·mat·ta·ke·na सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरामीतिvi·ha·rā·mī·ti पवेदेति;pa·ve·de·ti
‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;
‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”
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अथa·tha ख्वाहं,khvā·haṃ भारद्वाज,bhā·rad·vā·ja येनye·na आळारोā·ḷā·ro कालामोkā·lā·mo तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आळारंā·ḷā·raṃ कालामंkā·lā·maṃ एतदवोचं:e·ta·da·vo·caṃ
Atha khvāhaṁ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
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‘कित्तावताkit·tā·va·tā नो,no आवुसोā·vu·so कालाम,kā·lā·ma इमंi·maṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरामीतिvi·ha·rā·mī·ti पवेदेसी’ति?pa·ve·de·sī
‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’
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सतिsa·ti …
sati …
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यन्नूनाहंyan·nū·nā·haṃ यंyaṃ धम्मंdham·maṃ आळारोā·ḷā·ro कालामोkā·lā·mo सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरामीतिvi·ha·rā·mī·ti पवेदेतिpa·ve·de·ti तस्सtas·sa धम्मस्सdham·mas·sa सच्छिकिरियायsac·chi·ki·ri·yā·ya पदहेय्यन्’ति।pa·da·hey·yan
Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.
Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja नचिरस्सेवna·ci·ras·se·va खिप्पमेवkhip·pa·me·va तंtaṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहासिं।vi·hā·siṃ
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
I quickly realized that teaching with my own insight, and lived having achieved it.
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अथa·tha ख्वाहं,khvā·haṃ भारद्वाज,bhā·rad·vā·ja येनye·na आळारोā·ḷā·ro कालामोkā·lā·mo तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आळारंā·ḷā·raṃ कालामंkā·lā·maṃ एतदवोचं:e·ta·da·vo·caṃ
Atha khvāhaṁ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
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‘एत्तावताet·tā·va·tā नो,no आवुसोā·vu·so कालाम,kā·lā·ma इमंi·maṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja पवेदेसी’ति?pa·ve·de·sī
‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’
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‘अहम्पिa·ham·pi खो,kho आवुसो,ā·vu·so एत्तावताet·tā·va·tā इमंi·maṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरामी’ति।vi·ha·rā·mī
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’
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इतिi·ti याहंyā·haṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja पवेदेमिpa·ve·de·mi तंtaṃ त्वंtvaṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरसि;vi·ha·ra·si
Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi;
So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it.
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यंyaṃ त्वंtvaṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरसिvi·ha·ra·si तमहंta·ma·haṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja पवेदेमि।pa·ve·de·mi
yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.
The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it.
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इतिi·ti याहंyā·haṃ धम्मंdham·maṃ जानामिjā·nā·mi तंtaṃ त्वंtvaṃ धम्मंdham·maṃ जानासि,jā·nā·si यंyaṃ त्वंtvaṃ धम्मंdham·maṃ जानासिjā·nā·si तमहंta·ma·haṃ धम्मंdham·maṃ जानामि।jā·nā·mi
Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.
So the teaching that I know, you know, and the teaching you know, I know.
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इतिi·ti खो,kho भारद्वाज,bhā·rad·vā·ja आळारोā·ḷā·ro कालामोkā·lā·mo आचरियोā·ca·ri·yo मेme समानोsa·mā·no अत्तनोat·ta·no अन्तेवासिंan·te·vā·siṃ मंmaṃ समानंsa·mā·naṃ अत्तनाat·ta·nā समसमंsa·ma·sa·maṃ ठपेसि,ṭha·pe·si उळारायu·ḷā·rā·ya चca मंmaṃ पूजायpū·jā·ya पूजेसि।pū·je·si
Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with high praise.
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‘नायंnā·yaṃ धम्मोdham·mo निब्बिदायnib·bi·dā·ya नna विरागायvi·rā·gā·ya नna निरोधायni·ro·dhā·ya नna उपसमायu·pa·sa·mā·ya नna अभिञ्ञायa·bhiñ·ñā·ya नna सम्बोधायsam·bo·dhā·ya नna निब्बानायnib·bā·nā·ya संवत्तति,saṃ·vat·ta·ti यावदेवyā·va·de·va आकिञ्चञ्ञायतनूपपत्तिया’ति।ā·kiñ·cañ·ñā·ya·ta·nū·pa·pat·ti·yā
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja तंtaṃ धम्मंdham·maṃ अनलङ्करित्वाa·na·laṅ·ka·rit·vā तस्माtas·mā धम्माdham·mā निब्बिज्जnib·bij·ja अपक्कमिं।a·pak·ka·miṃ
So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Realizing that this teaching was inadequate, I left disappointed.
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja किङ्कुसलगवेसीkiṅ·ku·sa·la·ga·ve·sī अनुत्तरंa·nut·ta·raṃ सन्तिवरपदंsan·ti·va·ra·pa·daṃ परियेसमानोpa·ri·ye·sa·mā·no येनye·na उदकोu·da·ko रामपुत्तोrā·ma·put·to तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā उदकंu·da·kaṃ रामपुत्तंrā·ma·put·taṃ एतदवोचं:e·ta·da·vo·caṃ
So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him,
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‘विहरतायस्मा।vi·ha·ra·tā·yas·mā
‘viharatāyasmā.
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तादिसोtā·di·so अयंa·yaṃ धम्मोdham·mo यत्थyat·tha विञ्ञूviñ·ñū पुरिसोpu·ri·so नचिरस्सेवna·ci·ras·se·va सकंsa·kaṃ आचरियकंā·ca·ri·ya·kaṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरेय्या’ति।vi·ha·rey·yā
Tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja तावतकेनेवtā·va·ta·ke·ne·va ओट्ठपहतमत्तेनoṭ·ṭha·pa·ha·ta·mat·te·na लपितलापनमत्तेनla·pi·ta·lā·pa·na·mat·te·na ‘ञाणवादञ्चñā·ṇa·vā·dañ·ca वदामि,va·dā·mi थेरवादञ्चthe·ra·vā·dañ·ca जानामि,jā·nā·mi पस्सामी’तिpas·sā·mī चca पटिजानामि,pa·ṭi·jā·nā·mi अहञ्चेवa·hañ·ce·va अञ्ञेañ·ñe च।ca
So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.
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‘नna खोkho रामोrā·mo इमंi·maṃ धम्मंdham·maṃ केवलंke·va·laṃ सद्धामत्तकेनsad·dhā·mat·ta·ke·na सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरामीतिvi·ha·rā·mī·ti पवेदेसि;pa·ve·de·si
‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”
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अथa·tha ख्वाहं,khvā·haṃ भारद्वाज,bhā·rad·vā·ja येनye·na उदकोu·da·ko रामपुत्तोrā·ma·put·to तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā उदकंu·da·kaṃ रामपुत्तंrā·ma·put·taṃ एतदवोचं:e·ta·da·vo·caṃ
Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
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‘कित्तावताkit·tā·va·tā नो,no आवुसो,ā·vu·so रामोrā·mo इमंi·maṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरामीतिvi·ha·rā·mī·ti पवेदेसी’ति?pa·ve·de·sī
‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’
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एवंe·vaṃ वुत्ते,vut·te भारद्वाज,bhā·rad·vā·ja उदकोu·da·ko रामपुत्तोrā·ma·put·to नेवसञ्ञानासञ्ञायतनंne·va·sañ·ñā·nā·sañ·ñā·ya·ta·naṃ पवेदेसि।pa·ve·de·si
Evaṁ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.
When I said this, Uddaka son of Rāma declared the dimension of neither perception nor non-perception.
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सतिsa·ti …
sati …
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यन्नूनाहंyan·nū·nā·haṃ यंyaṃ धम्मंdham·maṃ रामोrā·mo सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरामीतिvi·ha·rā·mī·ti पवेदेसिpa·ve·de·si तस्सtas·sa धम्मस्सdham·mas·sa सच्छिकिरियायsac·chi·ki·ri·yā·ya पदहेय्यन्’ति।pa·da·hey·yan
Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti.
Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja नचिरस्सेवna·ci·ras·se·va खिप्पमेवkhip·pa·me·va तंtaṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहासिं।vi·hā·siṃ
So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
I quickly realized that teaching with my own insight, and lived having achieved it.
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अथa·tha ख्वाहं,khvā·haṃ भारद्वाज,bhā·rad·vā·ja येनye·na उदकोu·da·ko रामपुत्तोrā·ma·put·to तेनुपसङ्कमिं;te·nu·pa·saṅ·ka·miṃ उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā उदकंu·da·kaṃ रामपुत्तंrā·ma·put·taṃ एतदवोचं:e·ta·da·vo·caṃ
Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
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‘एत्तावताet·tā·va·tā नो,no आवुसो,ā·vu·so रामोrā·mo इमंi·maṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja पवेदेसी’ति?pa·ve·de·sī
‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’
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‘अहम्पिa·ham·pi खो,kho आवुसो,ā·vu·so एत्तावताet·tā·va·tā इमंi·maṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरामी’ति।vi·ha·rā·mī
‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’
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इतिi·ti यंyaṃ धम्मंdham·maṃ रामोrā·mo सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja पवेदेसिpa·ve·de·si तंtaṃ त्वंtvaṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरसि;vi·ha·ra·si
Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi;
So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell having achieved it.
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यंyaṃ त्वंtvaṃ धम्मंdham·maṃ सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja विहरसिvi·ha·ra·si तंtaṃ धम्मंdham·maṃ रामोrā·mo सयंsa·yaṃ अभिञ्ञाa·bhiñ·ñā सच्छिकत्वाsac·chi·kat·vā उपसम्पज्जu·pa·sam·paj·ja पवेदेसि।pa·ve·de·si
yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.
The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it.
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इतिi·ti यंyaṃ धम्मंdham·maṃ रामोrā·mo अभिञ्ञासिa·bhiñ·ñā·si तंtaṃ त्वंtvaṃ धम्मंdham·maṃ जानासि,jā·nā·si यंyaṃ त्वंtvaṃ धम्मंdham·maṃ जानासिjā·nā·si तंtaṃ धम्मंdham·maṃ रामोrā·mo अभिञ्ञासि।a·bhiñ·ñā·si
Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi.
So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.
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इतिi·ti खो,kho भारद्वाज,bhā·rad·vā·ja उदकोu·da·ko रामपुत्तोrā·ma·put·to सब्रह्मचारीsab·rah·ma·cā·rī मेme समानोsa·mā·no आचरियट्ठानेā·ca·ri·yaṭ·ṭhā·ne मंmaṃ ठपेसि,ṭha·pe·si उळारायu·ḷā·rā·ya चca मंmaṃ पूजायpū·jā·ya पूजेसि।pū·je·si
Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a tutor and honored me with high praise.
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‘नायंnā·yaṃ धम्मोdham·mo निब्बिदायnib·bi·dā·ya नna विरागायvi·rā·gā·ya नna निरोधायni·ro·dhā·ya नna उपसमायu·pa·sa·mā·ya नna अभिञ्ञायa·bhiñ·ñā·ya नna सम्बोधायsam·bo·dhā·ya नna निब्बानायnib·bā·nā·ya संवत्तति,saṃ·vat·ta·ti यावदेवyā·va·de·va नेवसञ्ञानासञ्ञायतनूपपत्तिया’ति।ne·va·sañ·ñā·nā·sañ·ñā·ya·ta·nū·pa·pat·ti·yā
‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja तंtaṃ धम्मंdham·maṃ अनलङ्करित्वाa·na·laṅ·ka·rit·vā तस्माtas·mā धम्माdham·mā निब्बिज्जnib·bij·ja अपक्कमिं।a·pak·ka·miṃ
So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Realizing that this teaching was inadequate, I left disappointed.
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja किङ्कुसलगवेसीkiṅ·ku·sa·la·ga·ve·sī अनुत्तरंa·nut·ta·raṃ सन्तिवरपदंsan·ti·va·ra·pa·daṃ परियेसमानोpa·ri·ye·sa·mā·no मगधेसुma·ga·dhe·su अनुपुब्बेनa·nu·pub·be·na चारिकंcā·ri·kaṃ चरमानोca·ra·mā·no येनye·na उरुवेलाu·ru·ve·lā सेनानिगमोse·nā·ni·ga·mo तदवसरिं।ta·da·va·sa·riṃ
So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.
I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at the town of Senā in Uruvelā.
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तत्थद्दसंtat·thad·da·saṃ रमणीयंra·ma·ṇī·yaṃ भूमिभागं,bhū·mi·bhā·gaṃ पासादिकञ्चpā·sā·di·kañ·ca वनसण्डं,va·na·saṇ·ḍaṃ नदिञ्चna·diñ·ca सन्दन्तिंsan·dan·tiṃ सेतकंse·ta·kaṃ सुपतित्थंsu·pa·tit·thaṃ रमणीयं,ra·ma·ṇī·yaṃ समन्ताsa·man·tā चca गोचरगामं।go·ca·ra·gā·maṃ
Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ.
There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to resort to for alms.
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‘रमणीयोra·ma·ṇī·yo वतva·ta भोbho भूमिभागो,bhū·mi·bhā·go पासादिकोpā·sā·di·ko चca वनसण्डो,va·na·saṇ·ḍo नदीna·dī चca सन्दतिsan·da·ti सेतकाse·ta·kā सुपतित्थाsu·pa·tit·thā रमणीया,ra·ma·ṇī·yā समन्ताsa·man·tā चca गोचरगामो।go·ca·ra·gā·mo
‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.
‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to resort to for alms.
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अपिस्सुa·pis·su मं,maṃ भारद्वाज,bhā·rad·vā·ja तिस्सोtis·so उपमाu·pa·mā पटिभंसुpa·ṭi·bhaṃ·su अनच्छरियाa·nac·cha·ri·yā पुब्बेpub·be अस्सुतपुब्बा।as·su·ta·pub·bā
Apissu maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.
And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me.
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अपिa·pi नुnu सोso पुरिसोpu·ri·so अमुंa·muṃ अल्लंal·laṃ कट्ठंkaṭ·ṭhaṃ सस्नेहंsas·ne·haṃ उदकेu·da·ke निक्खित्तंnik·khit·taṃ उत्तरारणिंut·ta·rā·ra·ṇiṃ आदायā·dā·ya अभिमन्थेन्तोa·bhi·man·then·to अग्गिंag·giṃ अभिनिब्बत्तेय्य,a·bhi·nib·bat·tey·ya तेजोte·jo पातुकरेय्या”ति?pā·tu·ka·rey·yā
api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”
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“एवमेवe·va·me·va खो,kho भारद्वाज,bhā·rad·vā·ja येye हिhi केचिke·ci समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā कायेनkā·ye·na चेवce·va चित्तेनcit·te·na चca कामेहिkā·me·hi अवूपकट्ठाa·vū·pa·kaṭ·ṭhā विहरन्ति,vi·ha·ran·ti योyo चca नेसंne·saṃ कामेसुkā·me·su कामच्छन्दोkā·mac·chan·do कामस्नेहोkā·mas·ne·ho काममुच्छाkā·ma·muc·chā कामपिपासाkā·ma·pi·pā·sā कामपरिळाहोkā·ma·pa·ri·ḷā·ho सोso चca अज्झत्तंaj·jhat·taṃ नna सुप्पहीनोsup·pa·hī·no होतिho·ti नna सुप्पटिप्पस्सद्धो,sup·pa·ṭip·pas·sad·dho ओपक्कमिकाo·pak·ka·mi·kā चेपिce·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दुक्खाduk·khā तिब्बाtib·bā खराkha·rā कटुकाka·ṭu·kā वेदनाve·da·nā वेदयन्ति,ve·da·yan·ti अभब्बावa·bhab·bā·va तेte ञाणायñā·ṇā·ya दस्सनायdas·sa·nā·ya अनुत्तरायa·nut·ta·rā·ya सम्बोधाय।sam·bo·dhā·ya नोno चेपिce·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā ओपक्कमिकाo·pak·ka·mi·kā दुक्खाduk·khā तिब्बाtib·bā खराkha·rā कटुकाka·ṭu·kā वेदनाve·da·nā वेदयन्तिve·da·yan·ti अभब्बावa·bhab·bā·va तेte ञाणायñā·ṇā·ya दस्सनायdas·sa·nā·ya अनुत्तरायa·nut·ta·rā·ya सम्बोधाय।sam·bo·dhā·ya
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge and vision, of supreme awakening.
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सेय्यथापि,sey·ya·thā·pi भारद्वाज,bhā·rad·vā·ja अल्लंal·laṃ कट्ठंkaṭ·ṭhaṃ सस्नेहंsas·ne·haṃ आरकाā·ra·kā उदकाu·da·kā थलेtha·le निक्खित्तं।nik·khit·taṃ
Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ.
Suppose there was a green, sappy log, and it was lying on dry land far from the water.
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अपिa·pi नुnu सोso पुरिसोpu·ri·so अमुंa·muṃ अल्लंal·laṃ कट्ठंkaṭ·ṭhaṃ सस्नेहंsas·ne·haṃ आरकाā·ra·kā उदकाu·da·kā थलेtha·le निक्खित्तंnik·khit·taṃ उत्तरारणिंut·ta·rā·ra·ṇiṃ आदायā·dā·ya अभिमन्थेन्तोa·bhi·man·then·to अग्गिंag·giṃ अभिनिब्बत्तेय्यa·bhi·nib·bat·tey·ya तेजोte·jo पातुकरेय्या”ति?pā·tu·ka·rey·yā
api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti?
By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”
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अदुञ्हि,a·duñ·hi भोbho गोतम,go·ta·ma अल्लंal·laṃ कट्ठंkaṭ·ṭhaṃ सस्नेहं,sas·ne·haṃ किञ्चापिkiñ·cā·pi आरकाā·ra·kā उदकाu·da·kā थलेtha·le निक्खित्तं;nik·khit·taṃ
Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ;
Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water.
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यावदेवyā·va·de·va चca पनpa·na सोso पुरिसोpu·ri·so किलमथस्सki·la·ma·thas·sa विघातस्सvi·ghā·tas·sa भागीbhā·gī अस्सा”ति।as·sā “एवमेवe·va·me·va खो,kho भारद्वाज,bhā·rad·vā·ja येye हिhi केचिke·ci समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā कायेनkā·ye·na चेवce·va चित्तेनcit·te·na चca कामेहिkā·me·hi वूपकट्ठाvū·pa·kaṭ·ṭhā विहरन्ति,vi·ha·ran·ti योyo चca नेसंne·saṃ कामेसुkā·me·su कामच्छन्दोkā·mac·chan·do कामस्नेहोkā·mas·ne·ho काममुच्छाkā·ma·muc·chā कामपिपासाkā·ma·pi·pā·sā कामपरिळाहोkā·ma·pa·ri·ḷā·ho सोso चca अज्झत्तंaj·jhat·taṃ नna सुप्पहीनोsup·pa·hī·no होतिho·ti नna सुप्पटिप्पस्सद्धो,sup·pa·ṭip·pas·sad·dho ओपक्कमिकाo·pak·ka·mi·kā चेपिce·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दुक्खाduk·khā तिब्बाtib·bā खराkha·rā कटुकाka·ṭu·kā वेदनाve·da·nā वेदयन्ति,ve·da·yan·ti अभब्बावa·bhab·bā·va तेte ञाणायñā·ṇā·ya दस्सनायdas·sa·nā·ya अनुत्तरायa·nut·ta·rā·ya सम्बोधाय।sam·bo·dhā·ya नोno चेपिce·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā ओपक्कमिकाo·pak·ka·mi·kā दुक्खाduk·khā तिब्बाtib·bā खराkha·rā कटुकाka·ṭu·kā वेदनाve·da·nā वेदयन्ति,ve·da·yan·ti अभब्बावa·bhab·bā·va तेte ञाणायñā·ṇā·ya दस्सनायdas·sa·nā·ya अनुत्तरायa·nut·ta·rā·ya सम्बोधाय।sam·bo·dhā·ya
yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge and vision, of supreme awakening.
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सेय्यथापि,sey·ya·thā·pi भारद्वाज,bhā·rad·vā·ja सुक्खंsuk·khaṃ कट्ठंkaṭ·ṭhaṃ कोळापंko·ḷā·paṃ आरकाā·ra·kā उदकाu·da·kā थलेtha·le निक्खित्तं।nik·khit·taṃ
Seyyathāpi, bhāradvāja, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ.
Suppose there was a dried up, withered log, and it was lying on dry land far from the water.
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अपिa·pi नुnu सोso पुरिसोpu·ri·so अमुंa·muṃ सुक्खंsuk·khaṃ कट्ठंkaṭ·ṭhaṃ कोळापंko·ḷā·paṃ आरकाā·ra·kā उदकाu·da·kā थलेtha·le निक्खित्तंnik·khit·taṃ उत्तरारणिंut·ta·rā·ra·ṇiṃ आदायā·dā·ya अभिमन्थेन्तोa·bhi·man·then·to अग्गिंag·giṃ अभिनिब्बत्तेय्य,a·bhi·nib·bat·tey·ya तेजोte·jo पातुकरेय्या”ति?pā·tu·ka·rey·yā
api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”
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अदुञ्हि,a·duñ·hi भोbho गोतम,go·ta·ma सुक्खंsuk·khaṃ कट्ठंkaṭ·ṭhaṃ कोळापं,ko·ḷā·paṃ तञ्चtañ·ca पनpa·na आरकाā·ra·kā उदकाu·da·kā थलेtha·le निक्खित्तन्”ति।nik·khit·tan
Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.
Because it’s a dried up, withered log, and it’s lying on dry land far from water.”
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“एवमेवe·va·me·va खो,kho भारद्वाज,bhā·rad·vā·ja येye हिhi केचिke·ci समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā कायेनkā·ye·na चेवce·va चित्तेनcit·te·na चca कामेहिkā·me·hi वूपकट्ठाvū·pa·kaṭ·ṭhā विहरन्ति,vi·ha·ran·ti योyo चca नेसंne·saṃ कामेसुkā·me·su कामच्छन्दोkā·mac·chan·do कामस्नेहोkā·mas·ne·ho काममुच्छाkā·ma·muc·chā कामपिपासाkā·ma·pi·pā·sā कामपरिळाहोkā·ma·pa·ri·ḷā·ho सोso चca अज्झत्तंaj·jhat·taṃ सुप्पहीनोsup·pa·hī·no होतिho·ti सुप्पटिप्पस्सद्धो,sup·pa·ṭip·pas·sad·dho ओपक्कमिकाo·pak·ka·mi·kā चेपिce·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā दुक्खाduk·khā तिब्बाtib·bā खराkha·rā कटुकाka·ṭu·kā वेदनाve·da·nā वेदयन्ति,ve·da·yan·ti भब्बावbhab·bā·va तेte ञाणायñā·ṇā·ya दस्सनायdas·sa·nā·ya अनुत्तरायa·nut·ta·rā·ya सम्बोधाय।sam·bo·dhā·ya नोno चेपिce·pi तेte भोन्तोbhon·to समणब्राह्मणाsa·ma·ṇab·rāh·ma·ṇā ओपक्कमिकाo·pak·ka·mi·kā दुक्खाduk·khā तिब्बाtib·bā खराkha·rā कटुकाka·ṭu·kā वेदनाve·da·nā वेदयन्ति,ve·da·yan·ti भब्बावbhab·bā·va तेte ञाणायñā·ṇā·ya दस्सनायdas·sa·nā·ya अनुत्तरायa·nut·ta·rā·ya सम्बोधाय।sam·bo·dhā·ya
“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are capable of knowledge and vision, of supreme awakening.
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इमाi·mā खोkho मं,maṃ भारद्वाज,bhā·rad·vā·ja तिस्सोtis·so उपमाu·pa·mā पटिभंसुpa·ṭi·bhaṃ·su अनच्छरियाa·nac·cha·ri·yā पुब्बेpub·be अस्सुतपुब्बा।as·su·ta·pub·bā
Imā kho maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.
These are the three similes, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.
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‘यन्नूनाहंyan·nū·nā·haṃ दन्तेभिदन्तमाधाय,dan·te·bhi·dan·ta·mā·dhā·ya जिव्हायjiv·hā·ya तालुंtā·luṃ आहच्च,ā·hac·ca चेतसाce·ta·sā चित्तंcit·taṃ अभिनिग्गण्हेय्यंa·bhi·nig·gaṇ·hey·yaṃ अभिनिप्पीळेय्यंa·bhi·nip·pī·ḷey·yaṃ अभिसन्तापेय्यन्’ति।a·bhi·san·tā·pey·yan
‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti.
‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch mind with mind?’
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja दन्तेभिदन्तमाधाय,dan·te·bhi·dan·ta·mā·dhā·ya जिव्हायjiv·hā·ya तालुंtā·luṃ आहच्च,ā·hac·ca चेतसाce·ta·sā चित्तंcit·taṃ अभिनिग्गण्हामिa·bhi·nig·gaṇ·hā·mi अभिनिप्पीळेमिa·bhi·nip·pī·ḷe·mi अभिसन्तापेमि।a·bhi·san·tā·pe·mi
So kho ahaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.
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तस्सtas·sa मय्हं,may·haṃ भारद्वाज,bhā·rad·vā·ja दन्तेभिदन्तमाधाय,dan·te·bhi·dan·ta·mā·dhā·ya जिव्हायjiv·hā·ya तालुंtā·luṃ आहच्च,ā·hac·ca चेतसाce·ta·sā चित्तंcit·taṃ अभिनिग्गण्हतोa·bhi·nig·gaṇ·ha·to अभिनिप्पीळयतोa·bhi·nip·pī·ḷa·ya·to अभिसन्तापयतोa·bhi·san·tā·pa·ya·to कच्छेहिkac·che·hi सेदाse·dā मुच्चन्ति।muc·can·ti
Tassa mayhaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.
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सेय्यथापि,sey·ya·thā·pi भारद्वाज,bhā·rad·vā·ja बलवाba·la·vā पुरिसोpu·ri·so दुब्बलतरंdub·ba·la·ta·raṃ पुरिसंpu·ri·saṃ सीसेsī·se वाvā गहेत्वाga·het·vā खन्धेkhan·dhe वाvā गहेत्वाga·het·vā अभिनिग्गण्हेय्यa·bhi·nig·gaṇ·hey·ya अभिनिप्पीळेय्यa·bhi·nip·pī·ḷey·ya अभिसन्तापेय्य;a·bhi·san·tā·pey·ya
Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;
It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them.
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एवमेवe·va·me·va खोkho मे,me भारद्वाज,bhā·rad·vā·ja दन्तेभिदन्तमाधाय,dan·te·bhi·dan·ta·mā·dhā·ya जिव्हायjiv·hā·ya तालुंtā·luṃ आहच्च,ā·hac·ca चेतसाce·ta·sā चित्तंcit·taṃ अभिनिग्गण्हतोa·bhi·nig·gaṇ·ha·to अभिनिप्पीळयतोa·bhi·nip·pī·ḷa·ya·to अभिसन्तापयतोa·bhi·san·tā·pa·ya·to कच्छेहिkac·che·hi सेदाse·dā मुच्चन्ति।muc·can·ti
evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.
In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits.
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आरद्धंā·rad·dhaṃ खोkho पनpa·na मे,me भारद्वाज,bhā·rad·vā·ja वीरियंvī·ri·yaṃ होतिho·ti असल्लीनं,a·sal·lī·naṃ उपट्ठिताu·paṭ·ṭhi·tā सतिsa·ti असम्मुट्ठा;a·sam·muṭ·ṭhā सारद्धोsā·rad·dho चca पनpa·na मेme कायोkā·yo होतिho·ti अप्पटिप्पस्सद्धो,ap·pa·ṭip·pas·sad·dho तेनेवte·ne·va दुक्खप्पधानेनduk·khap·pa·dhā·ne·na पधानाभितुन्नस्सpa·dhā·nā·bhi·tun·nas·sa सतो।sa·to
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
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‘यन्नूनाहंyan·nū·nā·haṃ अप्पाणकंयेवap·pā·ṇa·kaṃ·ye·va झानंjhā·naṃ झायेय्यन्’ति।jhā·yey·yan
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
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तस्सtas·sa मय्हं,may·haṃ भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su कण्णसोतेहिkaṇ·ṇa·so·te·hi वातानंvā·tā·naṃ निक्खमन्तानंnik·kha·man·tā·naṃ अधिमत्तोa·dhi·mat·to सद्दोsad·do होति।ho·ti
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
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एवमेवe·va·me·va खोkho मे,me भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su कण्णसोतेहिkaṇ·ṇa·so·te·hi वातानंvā·tā·naṃ निक्खमन्तानंnik·kha·man·tā·naṃ अधिमत्तोa·dhi·mat·to सद्दोsad·do होति।ho·ti
evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
(Pāli only)
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आरद्धंā·rad·dhaṃ खोkho पनpa·na मे,me भारद्वाज,bhā·rad·vā·ja वीरियंvī·ri·yaṃ होतिho·ti असल्लीनं,a·sal·lī·naṃ उपट्ठिताu·paṭ·ṭhi·tā सतिsa·ti असम्मुट्ठा;a·sam·muṭ·ṭhā सारद्धोsā·rad·dho चca पनpa·na मेme कायोkā·yo होतिho·ti अप्पटिप्पस्सद्धो,ap·pa·ṭip·pas·sad·dho तेनेवte·ne·va दुक्खप्पधानेनduk·khap·pa·dhā·ne·na पधानाभितुन्नस्सpa·dhā·nā·bhi·tun·nas·sa सतो।sa·to
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
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‘यन्नूनाहंyan·nū·nā·haṃ अप्पाणकंयेवap·pā·ṇa·kaṃ·ye·va झानंjhā·naṃ झायेय्यन्’ति।jhā·yey·yan
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
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172
सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेas·sā·sa·pas·sā·se उपरुन्धिं।u·pa·run·dhiṃ
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I cut off my breathing through my mouth and nose and ears.
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173
तस्सtas·sa मय्हं,may·haṃ भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su अधिमत्ताa·dhi·mat·tā वाताvā·tā मुद्धनिmud·dha·ni ऊहनन्ति।ū·ha·nan·ti
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
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174
सेय्यथापि,sey·ya·thā·pi भारद्वाज,bhā·rad·vā·ja बलवाba·la·vā पुरिसो,pu·ri·so तिण्हेनtiṇ·he·na सिखरेनsi·kha·re·na मुद्धनिmud·dha·ni अभिमत्थेय्य;a·bhi·mat·they·ya
Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya;
like a strong man was drilling into my head with a sharp point.
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175
एवमेवe·va·me·va खोkho मे,me भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su अधिमत्ताa·dhi·mat·tā वाताvā·tā मुद्धनिmud·dha·ni ऊहनन्ति।ū·ha·nan·ti
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
(Pāli only)
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176
आरद्धंā·rad·dhaṃ खोkho पनpa·na मे,me भारद्वाज,bhā·rad·vā·ja वीरियंvī·ri·yaṃ होतिho·ti असल्लीनं,a·sal·lī·naṃ उपट्ठिताu·paṭ·ṭhi·tā सतिsa·ti असम्मुट्ठा;a·sam·muṭ·ṭhā सारद्धोsā·rad·dho चca पनpa·na मेme कायोkā·yo होतिho·ti अप्पटिप्पस्सद्धो,ap·pa·ṭip·pas·sad·dho तेनेवte·ne·va दुक्खप्पधानेनduk·khap·pa·dhā·ne·na पधानाभितुन्नस्सpa·dhā·nā·bhi·tun·nas·sa सतो।sa·to
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
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178
‘यन्नूनाहंyan·nū·nā·haṃ अप्पाणकंयेवap·pā·ṇa·kaṃ·ye·va झानंjhā·naṃ झायेय्यन्’ति।jhā·yey·yan
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
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179
सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेas·sā·sa·pas·sā·se उपरुन्धिं।u·pa·run·dhiṃ
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I cut off my breathing through my mouth and nose and ears.
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तस्सtas·sa मय्हं,may·haṃ भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su अधिमत्ताa·dhi·mat·tā सीसेsī·se सीसवेदनाsī·sa·ve·da·nā होन्ति।hon·ti
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
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181
सेय्यथापि,sey·ya·thā·pi भारद्वाज,bhā·rad·vā·ja बलवाba·la·vā पुरिसोpu·ri·so दळ्हेनda·ḷhe·na वरत्तक्खण्डेनva·rat·tak·khaṇ·ḍe·na सीसेsī·se सीसवेठंsī·sa·ve·ṭhaṃ ददेय्य;da·dey·ya
Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya;
like a strong man was tightening a strong leather strap around my head.
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182
एवमेवe·va·me·va खो,kho भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su अधिमत्ताa·dhi·mat·tā सीसेsī·se सीसवेदनाsī·sa·ve·da·nā होन्ति।hon·ti
evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
(Pāli only)
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183
आरद्धंā·rad·dhaṃ खोkho पनpa·na मे,me भारद्वाज,bhā·rad·vā·ja वीरियंvī·ri·yaṃ होतिho·ti असल्लीनं,a·sal·lī·naṃ उपट्ठिताu·paṭ·ṭhi·tā सतिsa·ti असम्मुट्ठा;a·sam·muṭ·ṭhā सारद्धोsā·rad·dho चca पनpa·na मेme कायोkā·yo होतिho·ti अप्पटिप्पस्सद्धो,ap·pa·ṭip·pas·sad·dho तेनेवte·ne·va दुक्खप्पधानेनduk·khap·pa·dhā·ne·na पधानाभितुन्नस्सpa·dhā·nā·bhi·tun·nas·sa सतो।sa·to
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
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185
‘यन्नूनाहंyan·nū·nā·haṃ अप्पाणकंयेवap·pā·ṇa·kaṃ·ye·va झानंjhā·naṃ झायेय्यन्’ति।jhā·yey·yan
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
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186
सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेas·sā·sa·pas·sā·se उपरुन्धिं।u·pa·run·dhiṃ
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I cut off my breathing through my mouth and nose and ears.
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187
तस्सtas·sa मय्हं,may·haṃ भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su अधिमत्ताa·dhi·mat·tā वाताvā·tā कुच्छिंkuc·chiṃ परिकन्तन्ति।pa·ri·kan·tan·ti
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.
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188
सेय्यथापि,sey·ya·thā·pi भारद्वाज,bhā·rad·vā·ja दक्खोdak·kho गोघातकोgo·ghā·ta·ko वाvā गोघातकन्तेवासीgo·ghā·ta·kan·te·vā·sī वाvā तिण्हेनtiṇ·he·na गोविकन्तनेनgo·vi·kan·ta·ne·na कुच्छिंkuc·chiṃ परिकन्तेय्य;pa·ri·kan·tey·ya
Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya;
like a deft butcher or their apprentice was slicing my belly open with a sharp meat cleaver.
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189
एवमेवe·va·me·va खोkho मे,me भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su अधिमत्ताa·dhi·mat·tā वाताvā·tā कुच्छिंkuc·chiṃ परिकन्तन्ति।pa·ri·kan·tan·ti
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.
(Pāli only)
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190
आरद्धंā·rad·dhaṃ खोkho पनpa·na मे,me भारद्वाज,bhā·rad·vā·ja वीरियंvī·ri·yaṃ होतिho·ti असल्लीनंa·sal·lī·naṃ उपट्ठिताu·paṭ·ṭhi·tā सतिsa·ti असम्मुट्ठा;a·sam·muṭ·ṭhā सारद्धोsā·rad·dho चca पनpa·na मेme कायोkā·yo होतिho·ti अप्पटिप्पस्सद्धो,ap·pa·ṭip·pas·sad·dho तेनेवte·ne·va दुक्खप्पधानेनduk·khap·pa·dhā·ne·na पधानाभितुन्नस्सpa·dhā·nā·bhi·tun·nas·sa सतो।sa·to
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
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‘यन्नूनाहंyan·nū·nā·haṃ अप्पाणकंयेवap·pā·ṇa·kaṃ·ye·va झानंjhā·naṃ झायेय्यन्’ति।jhā·yey·yan
‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
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193
सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेas·sā·sa·pas·sā·se उपरुन्धिं।u·pa·run·dhiṃ
So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
So I cut off my breathing through my mouth and nose and ears.
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194
तस्सtas·sa मय्हं,may·haṃ भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su अधिमत्तोa·dhi·mat·to कायस्मिंkā·yas·miṃ डाहोḍā·ho होति।ho·ti
Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.
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195
सेय्यथापि,sey·ya·thā·pi भारद्वाज,bhā·rad·vā·ja द्वेdve बलवन्तोba·la·van·to पुरिसाpu·ri·sā दुब्बलतरंdub·ba·la·ta·raṃ पुरिसंpu·ri·saṃ नानाबाहासुnā·nā·bā·hā·su गहेत्वाga·het·vā अङ्गारकासुयाaṅ·gā·ra·kā·su·yā सन्तापेय्युंsan·tā·pey·yuṃ सम्परितापेय्युं;sam·pa·ri·tā·pey·yuṃ
Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ;
like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals.
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196
एवमेवe·va·me·va खोkho मे,me भारद्वाज,bhā·rad·vā·ja मुखतोmu·kha·to चca नासतोnā·sa·to चca कण्णतोkaṇ·ṇa·to चca अस्सासपस्सासेसुas·sā·sa·pas·sā·se·su उपरुद्धेसुu·pa·rud·dhe·su अधिमत्तोa·dhi·mat·to कायस्मिंkā·yas·miṃ डाहोḍā·ho होति।ho·ti
evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.
(Pāli only)
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197
आरद्धंā·rad·dhaṃ खोkho पनpa·na मे,me भारद्वाज,bhā·rad·vā·ja वीरियंvī·ri·yaṃ होतिho·ti असल्लीनं,a·sal·lī·naṃ उपट्ठिताu·paṭ·ṭhi·tā सतिsa·ti असम्मुट्ठा,a·sam·muṭ·ṭhā सारद्धोsā·rad·dho चca पनpa·na मेme कायोkā·yo होतिho·ti अप्पटिप्पस्सद्धो,ap·pa·ṭip·pas·sad·dho तेनेवte·ne·va दुक्खप्पधानेनduk·khap·pa·dhā·ne·na पधानाभितुन्नस्सpa·dhā·nā·bhi·tun·nas·sa सतो।sa·to
Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
- 198
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206
‘यन्नूनाहंyan·nū·nā·haṃ सब्बसोsab·ba·so आहारुपच्छेदायā·hā·ru·pac·che·dā·ya पटिपज्जेय्यन्’ति।pa·ṭi·paj·jey·yan
‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.
- 207
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209
सचेsa·ce खोkho त्वं,tvaṃ मारिस,mā·ri·sa सब्बसोsab·ba·so आहारुपच्छेदायā·hā·ru·pac·che·dā·ya पटिपज्जिस्ससि,pa·ṭi·paj·jis·sa·si तस्सtas·sa तेte मयंma·yaṃ दिब्बंdib·baṃ ओजंo·jaṃ लोमकूपेहिlo·ma·kū·pe·hi अज्झोहारेस्साम।aj·jho·hā·res·sā·ma
Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma.
If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’
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210
तायtā·ya त्वंtvaṃ यापेस्ससी’ति।yā·pes·sa·sī
Tāya tvaṁ yāpessasī’ti.
(Pāli only)
- 211
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212
‘अहञ्चेवa·hañ·ce·va खोkho पनpa·na सब्बसोsab·ba·so अजज्जितंa·jaj·ji·taṃ पटिजानेय्यं,pa·ṭi·jā·ney·yaṃ इमाi·mā चca मेme देवताde·va·tā दिब्बंdib·baṃ ओजंo·jaṃ लोमकूपेहिlo·ma·kū·pe·hi अज्झोहारेय्युं,aj·jho·hā·rey·yuṃ तायtā·ya चाहंcā·haṃ यापेय्यं।yā·pey·yaṃ
‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ.
‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’
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216
‘यन्नूनाहंyan·nū·nā·haṃ थोकंtho·kaṃ थोकंtho·kaṃ आहारंā·hā·raṃ आहारेय्यंā·hā·rey·yaṃ पसतंpa·sa·taṃ पसतं,pa·sa·taṃ यदिya·di वाvā मुग्गयूसं,mug·ga·yū·saṃ यदिya·di वाvā कुलत्थयूसं,ku·lat·tha·yū·saṃ यदिya·di वाvā कळाययूसं,ka·ḷā·ya·yū·saṃ यदिya·di वाvā हरेणुकयूसन्’ति।ha·re·ṇu·ka·yū·san
‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti.
‘Why don’t I just take a little bit of food each time, a handful of broth made from mung beans, horse gram, chickpeas, or green gram?’
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja थोकंtho·kaṃ थोकंtho·kaṃ आहारंā·hā·raṃ आहारेसिंā·hā·re·siṃ पसतंpa·sa·taṃ पसतं,pa·sa·taṃ यदिya·di वाvā मुग्गयूसं,mug·ga·yū·saṃ यदिya·di वाvā कुलत्थयूसं,ku·lat·tha·yū·saṃ यदिya·di वाvā कळाययूसं,ka·ḷā·ya·yū·saṃ यदिya·di वाvā हरेणुकयूसं।ha·re·ṇu·ka·yū·saṃ
So kho ahaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ.
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तस्सtas·sa मय्हं,may·haṃ भारद्वाज,bhā·rad·vā·ja थोकंtho·kaṃ थोकंtho·kaṃ आहारंā·hā·raṃ आहारयतोā·hā·ra·ya·to पसतंpa·sa·taṃ पसतं,pa·sa·taṃ यदिya·di वाvā मुग्गयूसं,mug·ga·yū·saṃ यदिya·di वाvā कुलत्थयूसं,ku·lat·tha·yū·saṃ यदिya·di वाvā कळाययूसं,ka·ḷā·ya·yū·saṃ यदिya·di वाvā हरेणुकयूसं,ha·re·ṇu·ka·yū·saṃ अधिमत्तकसिमानंa·dhi·mat·ta·ka·si·mā·naṃ पत्तोpat·to कायोkā·yo होति।ho·ti
Tassa mayhaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti.
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सेय्यथापिsey·ya·thā·pi नामnā·ma आसीतिकपब्बानिā·sī·ti·ka·pab·bā·ni वाvā काळपब्बानिkā·ḷa·pab·bā·ni वा;vā एवमेवस्सुe·va·me·vas·su मेme अङ्गपच्चङ्गानिaṅ·ga·pac·caṅ·gā·ni भवन्तिbha·van·ti तायेवप्पाहारताय।tā·ye·vap·pā·hā·ra·tā·ya
Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.
Due to eating so little, my major and minor limbs became like the joints of an eighty-year-old or a dying man,
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सेय्यथापिsey·ya·thā·pi नामnā·ma वट्टनावळी;vaṭ·ṭa·nā·va·ḷī एवमेवस्सुe·va·me·vas·su मेme पिट्ठिकण्टकोpiṭ·ṭhi·kaṇ·ṭa·ko उण्णतावनतोuṇ·ṇa·tā·va·na·to होतिho·ti तायेवप्पाहारताय।tā·ye·vap·pā·hā·ra·tā·ya
seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.
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सेय्यथापिsey·ya·thā·pi नामnā·ma जरसालायja·ra·sā·lā·ya गोपानसियोgo·pā·na·si·yo ओलुग्गविलुग्गाo·lug·ga·vi·lug·gā भवन्ति;bha·van·ti एवमेवस्सुe·va·me·vas·su मेme फासुळियोphā·su·ḷi·yo ओलुग्गविलुग्गाo·lug·ga·vi·lug·gā भवन्तिbha·van·ti तायेवप्पाहारताय।tā·ye·vap·pā·hā·ra·tā·ya
Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.
and my ribs were as gaunt as the broken-down rafters on an old barn.
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सेय्यथापिsey·ya·thā·pi नामnā·ma गम्भीरेgam·bhī·re उदपानेu·da·pā·ne उदकतारकाu·da·ka·tā·ra·kā गम्भीरगताgam·bhī·ra·ga·tā ओक्खायिकाok·khā·yi·kā दिस्सन्ति;dis·san·ti एवमेवस्सुe·va·me·vas·su मेme अक्खिकूपेसुak·khi·kū·pe·su अक्खितारकाak·khi·tā·ra·kā गम्भीरगताgam·bhī·ra·ga·tā ओक्खायिकाok·khā·yi·kā दिस्सन्तिdis·san·ti तायेवप्पाहारताय।tā·ye·vap·pā·hā·ra·tā·ya
Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.
Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well.
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सेय्यथापिsey·ya·thā·pi नामnā·ma तित्तकालाबुtit·ta·kā·lā·bu आमकच्छिन्नोā·ma·kac·chin·no वातातपेनvā·tā·ta·pe·na सम्फुटितोsam·phu·ṭi·to होतिho·ti सम्मिलातो;sam·mi·lā·to एवमेवस्सुe·va·me·vas·su मेme सीसच्छविsī·sac·cha·vi सम्फुटिताsam·phu·ṭi·tā होतिho·ti सम्मिलाताsam·mi·lā·tā तायेवप्पाहारताय।tā·ye·vap·pā·hā·ra·tā·ya
Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.
Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun.
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja ‘उदरच्छविंu·da·rac·cha·viṃ परिमसिस्सामी’तिpa·ri·ma·sis·sā·mī पिट्ठिकण्टकंयेवpiṭ·ṭhi·kaṇ·ṭa·kaṃ·ye·va परिग्गण्हामि,pa·rig·gaṇ·hā·mi ‘पिट्ठिकण्टकंpiṭ·ṭhi·kaṇ·ṭa·kaṃ परिमसिस्सामी’तिpa·ri·ma·sis·sā·mī उदरच्छविंयेवu·da·rac·cha·viṃ·ye·va परिग्गण्हामि;pa·rig·gaṇ·hā·mi यावस्सुyā·vas·su मे,me भारद्वाज,bhā·rad·vā·ja उदरच्छविu·da·rac·cha·vi पिट्ठिकण्टकंpiṭ·ṭhi·kaṇ·ṭa·kaṃ अल्लीनाal·lī·nā होतिho·ti तायेवप्पाहारताय।tā·ye·vap·pā·hā·ra·tā·ya
So kho ahaṁ, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.
Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly.
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja ‘वच्चंvac·caṃ वाvā मुत्तंmut·taṃ वाvā करिस्सामी’तिka·ris·sā·mī तत्थेवtat·the·va अवकुज्जोa·va·kuj·jo पपतामिpa·pa·tā·mi तायेवप्पाहारताय।tā·ye·vap·pā·hā·ra·tā·ya
So kho ahaṁ, bhāradvāja, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.
Due to eating so little, when I tried to urinate or defecate I fell face down right there.
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja इममेवi·ma·me·va कायंkā·yaṃ अस्सासेन्तोas·sā·sen·to पाणिनाpā·ṇi·nā गत्तानिgat·tā·ni अनुमज्जामि।a·nu·maj·jā·mi तस्सtas·sa मय्हं,may·haṃ भारद्वाज,bhā·rad·vā·ja पाणिनाpā·ṇi·nā गत्तानिgat·tā·ni अनुमज्जतोa·nu·maj·ja·to पूतिमूलानिpū·ti·mū·lā·ni लोमानिlo·mā·ni कायस्माkā·yas·mā पपतन्तिpa·pa·tan·ti तायेवप्पाहारताय।tā·ye·vap·pā·hā·ra·tā·ya
So kho ahaṁ, bhāradvāja, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
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एकच्चेe·kac·ce मनुस्साma·nus·sā एवमाहंसु:e·va·mā·haṃ·su ‘नna काळोkā·ḷo समणोsa·ma·ṇo गोतमोgo·ta·mo नपिna·pi सामो,sā·mo मङ्गुरच्छविmaṅ·gu·rac·cha·vi समणोsa·ma·ṇo गोतमो’ति;go·ta·mo
Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti;
Some said: ‘He’s neither black nor brown. The ascetic Gotama has dingy skin.’
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यावस्सुyā·vas·su मे,me भारद्वाज,bhā·rad·vā·ja तावtā·va परिसुद्धोpa·ri·sud·dho छविवण्णोcha·vi·vaṇ·ṇo परियोदातोpa·ri·yo·dā·to उपहतोu·pa·ha·to होतिho·ti तायेवप्पाहारताय।tā·ye·vap·pā·hā·ra·tā·ya
yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.
That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.
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‘येye खोkho केचिke·ci अतीतमद्धानंa·tī·ta·mad·dhā·naṃ समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā ओपक्कमिकाo·pak·ka·mi·kā दुक्खाduk·khā तिब्बाtib·bā खराkha·rā कटुकाka·ṭu·kā वेदनाve·da·nā वेदयिंसु,ve·da·yiṃ·su एतावपरमं,e·tā·va·pa·ra·maṃ नयितोna·yi·to भिय्यो;bhiy·yo
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo;
‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to exertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.
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येपिye·pi हिhi केचिke·ci अनागतमद्धानंa·nā·ga·ta·mad·dhā·naṃ समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā ओपक्कमिकाo·pak·ka·mi·kā दुक्खाduk·khā तिब्बाtib·bā खराkha·rā कटुकाka·ṭu·kā वेदनाve·da·nā वेदयिस्सन्ति,ve·da·yis·san·ti एतावपरमं,e·tā·va·pa·ra·maṃ नयितोna·yi·to भिय्यो;bhiy·yo
yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo;
(Pāli only)
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येपिye·pi हिhi केचिke·ci एतरहिe·ta·ra·hi समणाsa·ma·ṇā वाvā ब्राह्मणाbrāh·ma·ṇā वाvā ओपक्कमिकाo·pak·ka·mi·kā दुक्खाduk·khā तिब्बाtib·bā खराkha·rā कटुकाka·ṭu·kā वेदनाve·da·nā वेदयन्ति,ve·da·yan·ti एतावपरमं,e·tā·va·pa·ra·maṃ नयितोna·yi·to भिय्यो।bhiy·yo
yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo.
(Pāli only)
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नna खोkho पनाहंpa·nā·haṃ इमायi·mā·ya कटुकायka·ṭu·kā·ya दुक्करकारिकायduk·ka·ra·kā·ri·kā·ya अधिगच्छामिa·dhi·gac·chā·mi उत्तरिut·ta·ri मनुस्सधम्माma·nus·sa·dham·mā अलमरियञाणदस्सनविसेसं।a·la·ma·ri·ya·ñā·ṇa·das·sa·na·vi·se·saṃ
Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ.
But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work.
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‘अभिजानामिa·bhi·jā·nā·mi खोkho पनाहंpa·nā·haṃ पितुpi·tu सक्कस्सsak·kas·sa कम्मन्तेkam·man·te सीतायsī·tā·ya जम्बुच्छायायjam·buc·chā·yā·ya निसिन्नोni·sin·no 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 विहरिता।vi·ha·ri·tā
‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā.
‘I recall sitting in the cool shade of a black plum tree while my father the Sakyan was off working. 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.
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‘किंkiṃ नुnu खोkho अहंa·haṃ तस्सtas·sa सुखस्सsu·khas·sa भायामिbhā·yā·mi यंyaṃ तंtaṃ सुखंsu·khaṃ अञ्ञत्रेवañ·ñat·re·va कामेहिkā·me·hi अञ्ञत्रañ·ñat·ra अकुसलेहिa·ku·sa·le·hi धम्मेही’ति?dham·me·hī
‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?
‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’
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‘नna खोkho अहंa·haṃ तस्सtas·sa सुखस्सsu·khas·sa भायामिbhā·yā·mi यंyaṃ तंtaṃ सुखंsu·khaṃ अञ्ञत्रेवañ·ñat·re·va कामेहिkā·me·hi अञ्ञत्रañ·ñat·ra अकुसलेहिa·ku·sa·le·hi धम्मेही’ति।dham·me·hī
‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’
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‘नna खोkho तंtaṃ सुकरंsu·ka·raṃ सुखंsu·khaṃ अधिगन्तुंa·dhi·gan·tuṃ एवंe·vaṃ अधिमत्तकसिमानंa·dhi·mat·ta·ka·si·mā·naṃ पत्तकायेन।pat·ta·kā·ye·na
‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena.
‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’
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यन्नूनाहंyan·nū·nā·haṃ ओळारिकंo·ḷā·ri·kaṃ आहारंā·hā·raṃ आहारेय्यंā·hā·rey·yaṃ ओदनकुम्मासन्’ति।o·da·na·kum·mā·san
Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.
(Pāli only)
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तेनte·na खोkho पनpa·na मं,maṃ भारद्वाज,bhā·rad·vā·ja समयेनsa·ma·ye·na पञ्चवग्गियाpañ·ca·vag·gi·yā भिक्खूbhik·khū पच्चुपट्ठिताpac·cu·paṭ·ṭhi·tā होन्ति:hon·ti
Tena kho pana maṁ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:
Now at that time the group of five mendicants were attending on me, thinking,
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यतोya·to खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja ओळारिकंo·ḷā·ri·kaṃ आहारंā·hā·raṃ आहारेसिंā·hā·re·siṃ ओदनकुम्मासं,o·da·na·kum·mā·saṃ अथa·tha मेme तेte पञ्चवग्गियाpañ·ca·vag·gi·yā भिक्खूbhik·khū निब्बिज्जnib·bij·ja पक्कमिंसु:pak·ka·miṃ·su
Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:
But when I ate some solid food, they left disappointed in me, saying,
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सोso खोkho अहं,a·haṃ भारद्वाज,bhā·rad·vā·ja ओळारिकंo·ḷā·ri·kaṃ आहारंā·hā·raṃ आहारेत्वाā·hā·ret·vā बलंba·laṃ गहेत्वाga·het·vā विविच्चेवvi·vic·ce·va कामेहिkā·me·hi …पे…pe पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहासिं।vi·hā·siṃ
So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption …
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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 …
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …
As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption …
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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.
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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 …पे…pe 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 …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
I recollected many 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. And so I recollected my many kinds of past lives, with features and details.
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अविज्जाa·vij·jā विहता,vi·ha·tā विज्जाvij·jā उप्पन्ना;up·pan·nā तमोta·mo विहतो,vi·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.
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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.
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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 दुब्बण्णेdub·baṇ·ṇe सुगतेsu·ga·te दुग्गतेdug·ga·te यथाकम्मूपगेya·thā·kam·mū·pa·ge सत्तेsat·te पजानामिpa·jā·nā·mi …पे…pe
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…
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.
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विज्जाvij·jā अधिगता,a·dhi·ga·tā अविज्जाa·vij·jā विहता,vi·ha·tā विज्जाvij·jā उप्पन्ना;up·pan·nā तमोta·mo विहतो,vi·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
vijjā adhigatā, 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.
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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.
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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.’
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‘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.’
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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.
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‘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.’
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विज्जाvij·jā अधिगता,a·dhi·ga·tā अविज्जाa·vij·jā विहता,vi·ha·tā विज्जाvij·jā उप्पन्ना;up·pan·nā तमोta·mo विहतो,vi·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”ति।vi·ha·ra·to
vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato”ti.
Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.”
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“अट्ठितवतंaṭ·ṭhi·ta·va·taṃ भोतोbho·to गोतमस्सgo·ta·mas·sa पधानंpa·dhā·naṃ अहोसि,a·ho·si सप्पुरिसवतंsap·pu·ri·sa·va·taṃ भोतोbho·to गोतमस्सgo·ta·mas·sa पधानंpa·dhā·naṃ अहोसि;a·ho·si
“aṭṭhitavataṁ bhoto gotamassa padhānaṁ ahosi, sappurisavataṁ bhoto gotamassa padhānaṁ ahosi;
“The striving of the worthy Gotama was indeed assiduous and that of a true person,
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अधिदेवा”ति।a·dhi·de·vā
adhidevā”ti.
(Pāli only)
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“किंkiṃ नुnu खो,kho भोbho गोतम,go·ta·ma ‘अत्थिat·thi देवा’तिde·vā पुट्ठोpuṭ·ṭho समानोsa·mā·no ‘ठानसोṭhā·na·so मेतं,me·taṃ भारद्वाज,bhā·rad·vā·ja विदितंvi·di·taṃ यदिदंya·di·daṃ अधिदेवा’तिa·dhi·de·vā वदेसि।va·de·si
“Kiṁ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ adhidevā’ti vadesi.
“But worthy Gotama, when asked ‘Do gods survive?’ why did you say that you have understood about gods in terms of causes?
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“‘अत्थिat·thi देवा’ति,de·vā भारद्वाज,bhā·rad·vā·ja पुट्ठोpuṭ·ṭho समानोsa·mā·no ‘अत्थिat·thi देवा’तिde·vā योyo वदेय्य,va·dey·ya ‘ठानसोṭhā·na·so मेme विदिता’तिvi·di·tā योyo वदेय्य;va·dey·ya
“‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya;
“When asked ‘Do gods survive’, whether you reply ‘Gods survive’ or ‘I’ve understood in terms of causes’
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“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.
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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.
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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.”
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सङ्गारवसुत्तंsaṅ·gā·ra·va·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ दसमं।da·sa·maṃ
Saṅgāravasuttaṁ niṭṭhitaṁ dasamaṁ.
(Pāli only)
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295
ब्राह्मणवग्गोbrāh·ma·ṇa·vag·go निट्ठितोniṭ·ṭhi·to पञ्चमो।pañ·ca·mo
Brāhmaṇavaggo niṭṭhito pañcamo.
(Pāli only)
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296
तस्सुद्दानंtas·sud·dā·naṃ
Tassuddānaṁ
(Pāli only)
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297
ब्रह्मायुbrah·mā·yu सेलस्सलायनो,se·las·sa·lā·ya·no
Brahmāyu selassalāyano,
(Pāli only)
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298
घोटमुखोgho·ṭa·mu·kho चca ब्राह्मणो;brāh·ma·ṇo
ghoṭamukho ca brāhmaṇo;
(Pāli only)
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वासेट्ठोvā·seṭ·ṭho सुभगारवोति।su·bha·gā·ra·vo·ti
vāseṭṭho subhagāravoti.
(Pāli only)
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301
इदंi·daṃ वग्गानमुद्दानंvag·gā·na·mud·dā·naṃ
Idaṁ vaggānamuddānaṁ
(Pāli only)
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303
परिब्बाजकनामको;pa·rib·bā·ja·ka·nā·ma·ko
paribbājakanāmako;
(Pāli only)
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304
राजवग्गोrā·ja·vag·go ब्राह्मणोति,brāh·ma·ṇo·ti
Rājavaggo brāhmaṇoti,
(Pāli only)
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305
पञ्चpañ·ca मज्झिमआगमे।maj·jhi·ma·ā·ga·me
pañca majjhimaāgame.
(Pāli only)
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306
मज्झिमपण्णासकंmaj·jhi·ma·paṇ·ṇā·sa·kaṃ समत्तं।sa·mat·taṃ
Majjhimapaṇṇāsakaṁ samattaṁ.
(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.