The Lion’s Roar at the Monastery of Lady Udumbarikā

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Rājagaha, on the Vulture’s Peak Mountain.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Rājagaha, on the Vulture’s Peak Mountain. ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

Now at that time the wanderer Nigrodha was residing in the lady Udumbarikā’s monastery for wanderers, together with a large assembly of three thousand wanderers.*The Buddha refers to the events of this sutta at DN 8:23.2, but apart from that Nigrodha (“Banyan”) appears to be unknown. A “wanderer” may or may not be Brahmanical, but in DN 8 Nigrodha is called tapabrahmacārī, which suggests he was a celibate student of a Brahmanical teacher. | The commentary describes udumbarikā (“Fig”) as devī (“Queen”), while DA 8 says she is a “brahmin lady”. She too does not seem to appear elsewhere. Then the householder Sandhāna left Rājagaha in the middle of the day to see the Buddha.*Sandhāna (“Conciliation”) was recognized as an eminent lay follower at (AN 6.120–139:1.14).

Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. Atha kho sandhāno gahapati divā divassa rājagahā nikkhami bhagavantaṁ dassanāya.*divassa → divādivasseva (sya-all, pts1ed)

Now at that time the wanderer Nigrodha was residing in the lady Udumbarikā’s monastery for wanderers, together with a large assembly of three thousand wanderers.*The Buddha refers to the events of this sutta at DN 8:23.2, but apart from that Nigrodha (“Banyan”) appears to be unknown. A “wanderer” may or may not be Brahmanical, but in DN 8 Nigrodha is called tapabrahmacārī, which suggests he was a celibate student of a Brahmanical teacher. | The commentary describes udumbarikā (“Fig”) as devī (“Queen”), while DA 8 says she is a “brahmin lady”. She too does not seem to appear elsewhere.Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. Then the householder Sandhāna left Rājagaha in the middle of the day to see the Buddha.*Sandhāna (“Conciliation”) was recognized as an eminent lay follower at (AN 6.120–139:1.14).Atha kho sandhāno gahapati divā divassa rājagahā nikkhami bhagavantaṁ dassanāya.*divassa → divādivasseva (sya-all, pts1ed)

Then it occurred to him, “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I visit the wanderer Nigrodha at the lady Udumbarikā’s monastery for wanderers?” So he went to the monastery of the wanderers.

Atha kho sandhānassa gahapatissa etadahosi: “akālo kho bhagavantaṁ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṁ asamayo dassanāya. Paṭisallīnā manobhāvanīyā bhikkhū. Yannūnāhaṁ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyyan”ti. Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami.

Then it occurred to him, Atha kho sandhānassa gahapatissa etadahosi: “It’s the wrong time to see the Buddha, “akālo kho bhagavantaṁ dassanāya. as he’s in retreat. Paṭisallīno bhagavā. And it’s the wrong time to see the esteemed mendicants, Manobhāvanīyānampi bhikkhūnaṁ asamayo dassanāya. as they’re in retreat. Paṭisallīnā manobhāvanīyā bhikkhū. Why don’t I visit the wanderer Nigrodha at the lady Udumbarikā’s monastery for wanderers?” Yannūnāhaṁ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyyan”ti. So he went to the monastery of the wanderers. Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami.

Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.

Tena kho pana samayena nigrodho paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā. Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.

Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as Tena kho pana samayena nigrodho paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā. talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.

Nigrodha saw Sandhāna coming off in the distance, and hushed his own assembly: “Be quiet, good fellows, don’t make a sound. The householder Sandhāna, a disciple of the ascetic Gotama, is coming. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Rājagaha. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Then those wanderers fell silent.

Addasā kho nigrodho paribbājako sandhānaṁ gahapatiṁ dūratova āgacchantaṁ. Disvā sakaṁ parisaṁ saṇṭhāpesi: “appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṁ samaṇassa gotamassa sāvako āgacchati sandhāno gahapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā rājagahe paṭivasanti, ayaṁ tesaṁ aññataro sandhāno gahapati. Appasaddakāmā kho panete āyasmanto appasaddavinītā, appasaddassa vaṇṇavādino. Appeva nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.

Nigrodha saw Sandhāna coming off in the distance, Addasā kho nigrodho paribbājako sandhānaṁ gahapatiṁ dūratova āgacchantaṁ. and hushed his own assembly: Disvā sakaṁ parisaṁ saṇṭhāpesi: “Be quiet, good fellows, don’t make a sound. “appasaddā bhonto hontu, mā bhonto saddamakattha. The householder Sandhāna, a disciple of the ascetic Gotama, is coming. Ayaṁ samaṇassa gotamassa sāvako āgacchati sandhāno gahapati. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Rājagaha. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā rājagahe paṭivasanti, ayaṁ tesaṁ aññataro sandhāno gahapati. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Appasaddakāmā kho panete āyasmanto appasaddavinītā, appasaddassa vaṇṇavādino. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” Appeva nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Then those wanderers fell silent. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.

Then Sandhāna went up to the wanderer Nigrodha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Nigrodha, “The way the wanderers make an uproar as they sit together and talk about all kinds of low topics is one thing. It’s quite different to the way the Buddha frequents remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”

Atha kho sandhāno gahapati yena nigrodho paribbājako tenupasaṅkami, upasaṅkamitvā nigrodhena paribbājakena saddhiṁ sammodi.*kho → ca (pts1ed) Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sandhāno gahapati nigrodhaṁ paribbājakaṁ etadavoca: “aññathā kho ime bhonto aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti. Seyyathidaṁ—rājakathaṁ …pe… itibhavābhavakathaṁ iti vā. Aññathā kho pana so bhagavā araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānī”ti.

Then Sandhāna went up to the wanderer Nigrodha, and exchanged greetings with him. Atha kho sandhāno gahapati yena nigrodho paribbājako tenupasaṅkami, upasaṅkamitvā nigrodhena paribbājakena saddhiṁ sammodi.*kho → ca (pts1ed)When the greetings and polite conversation were over, he sat down to one side and said to Nigrodha, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sandhāno gahapati nigrodhaṁ paribbājakaṁ etadavoca: “The way the wanderers make an uproar as they sit together and talk about all kinds of low topics is one thing. “aññathā kho ime bhonto aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti. Seyyathidaṁ—rājakathaṁ …pe… itibhavābhavakathaṁ iti vā. It’s quite different to the way the Buddha frequents remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.” Aññathā kho pana so bhagavā araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānī”ti.

When Sandhāna said this, Nigrodha said to him, “Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom? Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on the periphery. He’s just like a one-eyed cow, circling around and lurking on the periphery.*“One-eyed cow” is gokāṇā. Go on, householder! Were the ascetic Gotama to come to this assembly, I’d sink him with just one question! I’d tie him up like a hollow pot!”*Orodheyyāma normally means “enclose, trap” like ox in a pen (AN 6.60:3.1), but here it is glossed in the commentary as vinandheyyāma (“twist around”).

Evaṁ vutte, nigrodho paribbājako sandhānaṁ gahapatiṁ etadavoca: “yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati? Suññāgārahatā samaṇassa gotamassa paññāpaññāDiscernimiento, sabiduría o visión cabal. Capacidad de comprender la realidad según el Dhamma, especialmente la naturaleza condicionada de los fenómenos, las Cuatro Nobles Verdades y las tres características. Una de las cinco facultades, las cinco fuerzas y las diez pāramīs.Ver en el glosario aparisāvacaro samaṇo gotamo nālaṁ sallāpāya. So antamantāneva sevati.*antamantāneva → antapantāneva (sya-all) Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. Evameva suññāgārahatā samaṇassa gotamassa paññā; aparisāvacaro samaṇo gotamo; nālaṁ sallāpāya. So antamantāneva sevati. Iṅgha, gahapati, samaṇo gotamo imaṁ parisaṁ āgaccheyya, ekapañheneva naṁ saṁsādeyyāma, tucchakumbhīva naṁ maññe orodheyyāmā”ti.*saṁsādeyyāma → saṁhareyyāma (mr)

When Sandhāna said this, Nigrodha said to him, Evaṁ vutte, nigrodho paribbājako sandhānaṁ gahapatiṁ etadavoca: “Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom? “yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati? Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion. Suññāgārahatā samaṇassa gotamassa paññāpaññāDiscernimiento, sabiduría o visión cabal. Capacidad de comprender la realidad según el Dhamma, especialmente la naturaleza condicionada de los fenómenos, las Cuatro Nobles Verdades y las tres características. Una de las cinco facultades, las cinco fuerzas y las diez pāramīs.Ver en el glosario aparisāvacaro samaṇo gotamo nālaṁ sallāpāya. He just lurks on the periphery. So antamantāneva sevati.*antamantāneva → antapantāneva (sya-all)He’s just like a one-eyed cow, circling around and lurking on the periphery.*“One-eyed cow” is gokāṇā.Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. Evameva suññāgārahatā samaṇassa gotamassa paññā; aparisāvacaro samaṇo gotamo; nālaṁ sallāpāya. So antamantāneva sevati. Go on, householder! Were the ascetic Gotama to come to this assembly, I’d sink him with just one question! I’d tie him up like a hollow pot!”*Orodheyyāma normally means “enclose, trap” like ox in a pen (AN 6.60:3.1), but here it is glossed in the commentary as vinandheyyāma (“twist around”).Iṅgha, gahapati, samaṇo gotamo imaṁ parisaṁ āgaccheyya, ekapañheneva naṁ saṁsādeyyāma, tucchakumbhīva naṁ maññe orodheyyāmā”ti.*saṁsādeyyāma → saṁhareyyāma (mr)

With clairaudience that is purified and superhuman, the Buddha heard this discussion between the householder Sandhāna and the wanderer Nigrodha. Then the Buddha descended from Vulture’s Peak Mountain and went to the peacocks’ feeding ground on the bank of the Sumāgadhā, where he walked mindfully in the open air.

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena sumāgadhāya tīre moranivāpo tenupasaṅkami; upasaṅkamitvā sumāgadhāya tīre moranivāpe abbhokāse caṅkami.

With clairaudience that is purified and superhuman, the Buddha heard this discussion between the householder Sandhāna and the wanderer Nigrodha. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. Then the Buddha descended from Vulture’s Peak Mountain and went to the peacocks’ feeding ground on the bank of the Sumāgadhā, where he walked mindfully in the open air. Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena sumāgadhāya tīre moranivāpo tenupasaṅkami; upasaṅkamitvā sumāgadhāya tīre moranivāpe abbhokāse caṅkami.

Nigrodha saw him, and hushed his own assembly: “Be quiet, good fellows, don’t make a sound. Here, the ascetic Gotama is walking mindfully on the bank of the Sumāgadhā. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach. If he comes, I’ll ask him this question: ‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental goal of the spiritual life?’” Then those wanderers fell silent.

Addasā kho nigrodho paribbājako bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ. Disvāna sakaṁ parisaṁ saṇṭhāpesi: “appasaddā bhonto hontu, mā bhonto saddamakattha, ayaṁ samaṇo gotamo sumāgadhāya tīre moranivāpe abbhokāse caṅkamati. Appasaddakāmo kho pana so āyasmā, appasaddassa vaṇṇavādī. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyya. Sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma: ‘ko nāma so, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’”ti? Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.

Nigrodha saw him, Addasā kho nigrodho paribbājako bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ. and hushed his own assembly: Disvāna sakaṁ parisaṁ saṇṭhāpesi: “Be quiet, good fellows, don’t make a sound. Here, the ascetic Gotama is walking mindfully on the bank of the Sumāgadhā. “appasaddā bhonto hontu, mā bhonto saddamakattha, ayaṁ samaṇo gotamo sumāgadhāya tīre moranivāpe abbhokāse caṅkamati. The venerable likes quiet and praises quiet. Appasaddakāmo kho pana so āyasmā, appasaddassa vaṇṇavādī. Hopefully if he sees that our assembly is quiet he’ll see fit to approach. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyya. If he comes, I’ll ask him this question: Sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma: ‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental goal of the spiritual life?’” ‘ko nāma so, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’”ti? Then those wanderers fell silent. Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.

Then the Buddha went up to the wanderer Nigrodha, who said to him, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.” The Buddha sat on the seat spread out, while Nigrodha took a low seat and sat to one side. The Buddha said to him, “Nigrodha, what were you sitting talking about just now? What conversation was left unfinished?”*This discourse highlights the Buddha’s method of engaging with people of other religions. He is open-hearted and interested in their views. He prefers to build on common ground, but is not afraid to criticize when it is warranted. And his aim is not to win converts, but to help people be free of suffering.

Atha kho bhagavā yena nigrodho paribbājako tenupasaṅkami. Atha kho nigrodho paribbājako bhagavantaṁ etadavoca: “etu kho, bhante, bhagavā, svāgataṁ, bhante, bhagavato. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti. Nisīdi bhagavā paññatte āsane. Nigrodhopi kho paribbājako aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nigrodhaṁ paribbājakaṁ bhagavā etadavoca: “kāyakāyaCuerpo; grupo o conjunto. En los suttas puede referirse al cuerpo físico, al cuerpo como campo de experiencia directa o a una agrupación de fenómenos. En la práctica meditativa, especialmente en kāyānupassanā y ānāpānasati, kāya no se limita a la anatomía, sino al cuerpo tal como se experimenta directamente.Ver en el glosario nuttha, nigrodha, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

Then the Buddha went up to the wanderer Nigrodha, Atha kho bhagavā yena nigrodho paribbājako tenupasaṅkami. who said to him, Atha kho nigrodho paribbājako bhagavantaṁ etadavoca: “Let the Blessed One come, sir! Welcome to the Blessed One, sir! “etu kho, bhante, bhagavā, svāgataṁ, bhante, bhagavato. It’s been a long time since you took the opportunity to come here. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. Please, sir, sit down, here, a seat is ready.” Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti. The Buddha sat on the seat spread out, Nisīdi bhagavā paññatte āsane. while Nigrodha took a low seat and sat to one side. Nigrodhopi kho paribbājako aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi. The Buddha said to him, Ekamantaṁ nisinnaṁ kho nigrodhaṁ paribbājakaṁ bhagavā etadavoca: “Nigrodha, what were you sitting talking about just now? What conversation was left unfinished?”*This discourse highlights the Buddha’s method of engaging with people of other religions. He is open-hearted and interested in their views. He prefers to build on common ground, but is not afraid to criticize when it is warranted. And his aim is not to win converts, but to help people be free of suffering.“kāyakāyaCuerpo; grupo o conjunto. En los suttas puede referirse al cuerpo físico, al cuerpo como campo de experiencia directa o a una agrupación de fenómenos. En la práctica meditativa, especialmente en kāyānupassanā y ānāpānasati, kāya no se limita a la anatomía, sino al cuerpo tal como se experimenta directamente.Ver en el glosario nuttha, nigrodha, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

Nigrodha said, “Well, sir, I saw you walking mindfully and said: ‘If the ascetic Gotama comes, I’ll ask him this question: “Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental goal of the spiritual life?”’ This is the conversation that was unfinished when the Buddha arrived.”

Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca: “idha mayaṁ, bhante, addasāma bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ, disvāna evaṁ avocumhā: ‘sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma: “ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”’ti? Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.

Nigrodha said, Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca: “Well, sir, I saw you walking mindfully and said: “idha mayaṁ, bhante, addasāma bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ, disvāna evaṁ avocumhā: ‘If the ascetic Gotama comes, I’ll ask him this question: ‘sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma: “Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental goal of the spiritual life?”’ “ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”’ti? This is the conversation that was unfinished when the Buddha arrived.” Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.

“It’s hard for you to understand this, Nigrodha, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition. Please ask me a question about the higher disgust of sin in your own tradition:*“Higher disgust of sin” renders adhijegucche. The idea is that people are tainted with corruption, somewhat comparable to the notion of “original sin”, although due to their own actions in the past rather than ancestral legacy. In “disgust” at that sin, they practice forms of fervent mortification (tapas) to burn out the corruption. ‘How are the conditions for the fervent mortification in disgust of sin completed, and how are they incomplete?’”*The phrase kathaṁ santā is unique; it echoes evaṁ sante below.

“Dujjānaṁ kho etaṁ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyaṁ. Iṅgha tvaṁ maṁ, nigrodha, sake ācariyake adhijegucche pañhaṁ puccha: ‘kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā’”ti?

“It’s hard for you to understand this, Nigrodha, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition. “Dujjānaṁ kho etaṁ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyaṁ. Please ask me a question about the higher disgust of sin in your own tradition:*“Higher disgust of sin” renders adhijegucche. The idea is that people are tainted with corruption, somewhat comparable to the notion of “original sin”, although due to their own actions in the past rather than ancestral legacy. In “disgust” at that sin, they practice forms of fervent mortification (tapas) to burn out the corruption.Iṅgha tvaṁ maṁ, nigrodha, sake ācariyake adhijegucche pañhaṁ puccha: ‘How are the conditions for the fervent mortification in disgust of sin completed, and how are they incomplete?’”*The phrase kathaṁ santā is unique; it echoes evaṁ sante below.‘kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā’”ti?

When he said this, those wanderers made an uproar, “Oh lord, how incredible, how amazing! The ascetic Gotama has such power and might! For he sets aside his own doctrine and invites discussion on the doctrine of others!”

Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ: “acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa gotamassa mahiddhikatā mahānubhāvatā, yatra hi nāma sakavādaṁ ṭhapessati, paravādena pavāressatī”ti.

When he said this, those wanderers made an uproar, Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ: “Oh lord, how incredible, how amazing! The ascetic Gotama has such power and might! For he sets aside his own doctrine and invites discussion on the doctrine of others!” “acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa gotamassa mahiddhikatā mahānubhāvatā, yatra hi nāma sakavādaṁ ṭhapessati, paravādena pavāressatī”ti.

Then Nigrodha, having quieted those wanderers, said to the Buddha, “Sir, we teach fervent mortification in disgust of sin, regarding it as essential and sticking to it. How are the conditions for the fervent mortification in disgust of sin completed, and how are they incomplete?”

Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca: “mayaṁ kho, bhante, tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharāma. Kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā”ti?

Then Nigrodha, having quieted those wanderers, said to the Buddha, Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca: “Sir, we teach fervent mortification in disgust of sin, regarding it as essential and sticking to it. “mayaṁ kho, bhante, tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharāma. How are the conditions for the fervent mortification in disgust of sin completed, and how are they incomplete?” Kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā”ti?

“Nigrodha, it’s when a mortifier goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.*See the passage at DN 8:14.3 and notes thereto. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out their hair and beard, committed to this practice. They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They make their bed on a plank, or the bare ground. They lie only on one side. They wear dust and dirt. They stay in the open air. They sleep wherever they lay their mat. They eat unnatural things, committed to the practice of eating unnatural foods. They don’t drink, committed to the practice of not drinking liquids. They’re devoted to ritual bathing three times a day, including at dusk.

“Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati, so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko, sattāgāriko vā hoti sattālopiko, ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti, sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti, sattāhikampi āhāraṁ āhāreti, iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.*dvīhikampi → dvāhikaṁpi (bj, sya-all) So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,*ajinampi → ajinānipi (bj, sya-all, pts1ed, csp1ed) kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto,*ubbhaṭṭhakopi → ubhaṭṭhakopi (sya-all); ubbhaṭṭhikopi (mr) ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharati.

“Nigrodha, it’s when a mortifier goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.*See the passage at DN 8:14.3 and notes thereto.“Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati, They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko, sattāgāriko vā hoti sattālopiko, ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti, sattahipi dattīhi yāpeti; They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti, sattāhikampi āhāraṁ āhāreti, iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.*dvīhikampi → dvāhikaṁpi (bj, sya-all)They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,*ajinampi → ajinānipi (bj, sya-all, pts1ed, csp1ed)They tear out their hair and beard, committed to this practice. kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, They constantly stand, turning down seats. ubbhaṭṭhakopi hoti āsanapaṭikkhitto,*ubbhaṭṭhakopi → ubhaṭṭhakopi (sya-all); ubbhaṭṭhikopi (mr)They squat, committed to the endeavor of squatting. ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, They lie on a mat of thorns, making a mat of thorns their bed. kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, They make their bed on a plank, or the bare ground. phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, They lie only on one side. ekapassayikopi hoti They wear dust and dirt. rajojalladharo, They stay in the open air. abbhokāsikopi hoti They sleep wherever they lay their mat. yathāsanthatiko, They eat unnatural things, committed to the practice of eating unnatural foods. vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, They don’t drink, committed to the practice of not drinking liquids. apānakopi hoti apānakattamanuyutto, They’re devoted to ritual bathing three times a day, including at dusk. sāyatatiyakampi udakorohanānuyogamanuyutto viharati.

What do you think, Nigrodha? If this is so, is the fervent mortification in disgust of sin complete, or incomplete?”

Taṁ kiṁ maññasi, nigrodha, yadi evaṁ sante tapojigucchā paripuṇṇā vā hoti aparipuṇṇā vā”ti?

What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha, If this is so, is the fervent mortification in disgust of sin complete, or incomplete?” yadi evaṁ sante tapojigucchā paripuṇṇā vā hoti aparipuṇṇā vā”ti?

“Firstly, a mortifier undertakes a practice of mortification. They’re happy with that, as they’ve got all they wished for.*The Buddha shifts attention from the external practice to the psychological state that accompanies it. This is a defect in that mortifier.

“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. Ayampi kho, nigrodha, tapassino upakkileso hoti.

“Firstly, a mortifier undertakes a practice of mortification. They’re happy with that, as they’ve got all they wished for.*The Buddha shifts attention from the external practice to the psychological state that accompanies it.“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. This is a defect in that mortifier. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They glorify themselves and put others down on account of that. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They glorify themselves and put others down on account of that. Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti. This too is a defect in that mortifier. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They become indulgent and infatuated and fall into negligence on account of that. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They become indulgent and infatuated and fall into negligence on account of that. Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. This too is a defect in that mortifier. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re happy with that, as they’ve got all they wished for. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re happy with that, as they’ve got all they wished for. Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. This too is a defect in that mortifier. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They glorify themselves and put others down on account of that. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They glorify themselves and put others down on account of that. Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti. This too is a defect in that mortifier. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They become indulgent and infatuated and fall into negligence on account of that. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They become indulgent and infatuated and fall into negligence on account of that. Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. This too is a defect in that mortifier. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier becomes fussy about food, saying, ‘This is acceptable to me, this is not acceptable to me.’ What is not acceptable they give up in expectation.*“In expectation” (sāpekkho): when they give up something they cannot eat, they expect to be given more suitable food. But what is acceptable they eat tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī bhojanesu vodāsaṁ āpajjati: ‘idaṁ me khamati, idaṁ me nakkhamatī’ti. So yañca khvassa nakkhamati, taṁ sāpekkho pajahati.*yañca → yaṁ hi (pts1ed) Yaṁ panassa khamati, taṁ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati …pe…*gadhito → gathito (bj, pts1ed) ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier becomes fussy about food, saying, Puna caparaṁ, nigrodha, tapassī bhojanesu vodāsaṁ āpajjati: ‘This is acceptable to me, this is not acceptable to me.’ ‘idaṁ me khamati, idaṁ me nakkhamatī’ti. What is not acceptable they give up in expectation.*“In expectation” (sāpekkho): when they give up something they cannot eat, they expect to be given more suitable food.So yañca khvassa nakkhamati, taṁ sāpekkho pajahati.*yañca → yaṁ hi (pts1ed)But what is acceptable they eat tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Yaṁ panassa khamati, taṁ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati …pe…*gadhito → gathito (bj, pts1ed)This too is a defect in that mortifier. ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification out of longing for possessions, honor, and popularity, thinking, ‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’ This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati lābhasakkārasilokanikantihetu: ‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier undertakes a practice of mortification out of longing for possessions, honor, and popularity, thinking, Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati lābhasakkārasilokanikantihetu: ‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’ ‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… This too is a defect in that mortifier. ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier rebukes a certain ascetic or brahmin, ‘What is it with this one living in abundance, devouring everything— plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth. According to this ascetic’s doctrine, the crown of the tooth is forked lightning!’*Asanivicakkaṁ is “forked lightning”, see Rig Veda 4.35.2 where vicakra means “divided”. | Dantakūṭa is “the crown of the tooth”. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā apasādetā hoti:*apasādetā → apasāretā (mr) ‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti.*sambahulājīvo → bahulājīvo (pts1ed) Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier rebukes a certain ascetic or brahmin, Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā apasādetā hoti:*apasādetā → apasāretā (mr)‘What is it with this one living in abundance, devouring everything—‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti.*sambahulājīvo → bahulājīvo (pts1ed)plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth. According to this ascetic’s doctrine, the crown of the tooth is forked lightning!’*Asanivicakkaṁ is “forked lightning”, see Rig Veda 4.35.2 where vicakra means “divided”. | Dantakūṭa is “the crown of the tooth”.Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe… This too is a defect in that mortifier. ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families. They think, ‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families. But I, a fervent mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they give rise to jealousy and stinginess regarding families. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garukariyamānaṁ māniyamānaṁ pūjiyamānaṁ. Disvā tassa evaṁ hoti: ‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti. Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu uppādetā hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families. Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garukariyamānaṁ māniyamānaṁ pūjiyamānaṁ. They think, Disvā tassa evaṁ hoti: ‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families. ‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti. But I, a fervent mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they give rise to jealousy and stinginess regarding families. Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu uppādetā hoti …pe… This too is a defect in that mortifier. ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier sits meditation only when people can see them. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī āpāthakanisādī hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier sits meditation only when people can see them. Puna caparaṁ, nigrodha, tapassī āpāthakanisādī hoti …pe… This too is a defect in that mortifier. ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier sneaks about among families, thinking,*“Sneaks” is attānaṁ adassayamāno, literally, “not showing himself”. They like to hang about with lay folk, but hide the fact that they do so. ‘This is part of my mortification; this is part of my mortification.’ This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī attānaṁ adassayamāno kulesu carati: ‘idampi me tapasmiṁ idampi me tapasmin’ti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier sneaks about among families, thinking,*“Sneaks” is attānaṁ adassayamāno, literally, “not showing himself”. They like to hang about with lay folk, but hide the fact that they do so.Puna caparaṁ, nigrodha, tapassī attānaṁ adassayamāno kulesu carati: ‘This is part of my mortification; this is part of my mortification.’ ‘idampi me tapasmiṁ idampi me tapasmin’ti …pe… This too is a defect in that mortifier. ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier sometimes behaves in an underhand manner. When asked whether something is acceptable to them, they say it is, even though it isn’t. Or they say it isn’t, even though it is. Thus they tell a deliberate lie. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī kiñcideva paṭicchannaṁ sevati. So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: ‘khamatī’ti. Khamamānaṁ āha: ‘nakkhamatī’ti. Iti so sampajānamusā bhāsitā hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier sometimes behaves in an underhand manner. Puna caparaṁ, nigrodha, tapassī kiñcideva paṭicchannaṁ sevati. When asked whether something is acceptable to them, they say it is, even though it isn’t. So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: ‘khamatī’ti. Or they say it isn’t, even though it is. Khamamānaṁ āha: ‘nakkhamatī’ti. Thus they tell a deliberate lie. Iti so sampajānamusā bhāsitā hoti …pe… This too is a defect in that mortifier. ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier disagrees with the way that the Realized One or their disciple teaches DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario, even when they make a valid point. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ nānujānāti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier disagrees with the way that the Realized One or their disciple teaches DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario, even when they make a valid point. Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ nānujānāti …pe… This too is a defect in that mortifier. ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier is irritable and acrimonious … offensive and contemptuous … jealous and stingy … devious and deceitful … obstinate and arrogant … they have corrupt wishes, falling under the sway of corrupt wishes … they have wrong view, being attached to an extremist view … they’re attached to their own views, holding them tight, and refusing to let go.*As here, this item typically follows “wrong view”. At AN 10.78:1.9 it is said to be a bad quality of Jain ascetics. Thus being “attached to one’s own views” refers both to the subjective clinging as well as the objective incorrectness of the views. This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī kodhano hoti upanāhī. Yampi, nigrodha, tapassī kodhano hoti upanāhī. Ayampi kho, nigrodha, tapassino upakkileso hoti. Puna caparaṁ, nigrodha, tapassī makkhī hoti paḷāsī …pe…*paḷāsī → palāsī (sya-all, pts1ed) issukī hoti maccharī … saṭho hoti māyāvī … thaddho hoti atimānī … pāpiccho hoti pāpikānaṁ icchānaṁ vasaṁ gato … micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato … sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Ayampi kho, nigrodha, tapassino upakkileso hoti.

Furthermore, a mortifier is irritable and acrimonious … Puna caparaṁ, nigrodha, tapassī kodhano hoti upanāhī. Yampi, nigrodha, tapassī kodhano hoti upanāhī. Ayampi kho, nigrodha, tapassino upakkileso hoti. offensive and contemptuous … Puna caparaṁ, nigrodha, tapassī makkhī hoti paḷāsī …pe…*paḷāsī → palāsī (sya-all, pts1ed)jealous and stingy … issukī hoti maccharī … devious and deceitful … saṭho hoti māyāvī … obstinate and arrogant … thaddho hoti atimānī … they have corrupt wishes, falling under the sway of corrupt wishes … pāpiccho hoti pāpikānaṁ icchānaṁ vasaṁ gato … they have wrong view, being attached to an extremist view … micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato … they’re attached to their own views, holding them tight, and refusing to let go.*As here, this item typically follows “wrong view”. At AN 10.78:1.9 it is said to be a bad quality of Jain ascetics. Thus being “attached to one’s own views” refers both to the subjective clinging as well as the objective incorrectness of the views.sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. This too is a defect in that mortifier. Ayampi kho, nigrodha, tapassino upakkileso hoti.

What do you think, Nigrodha? Are such mortifications defective or not?”

Taṁ kiṁ maññasi, nigrodha, yadime tapojigucchā upakkilesā vā anupakkilesā vā”ti?*upakkilesā → upakkilesā hoti (mr) | tapojigucchā → tapojigucchāya (?)

What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha, Are such mortifications defective or not?” yadime tapojigucchā upakkilesā vā anupakkilesā vā”ti?*upakkilesā → upakkilesā hoti (mr) | tapojigucchā → tapojigucchāya (?)

“Clearly, sir, they’re defective. It’s possible that a mortifier might have all of these defects, let alone one or other of them.”

“Addhā kho ime, bhante, tapojigucchā upakkilesā, no anupakkilesā. Ṭhānaṁ kho panetaṁ, bhante, vijjati yaṁ idhekacco tapassī sabbeheva imehi upakkilesehi samannāgato assa; ko pana vādo aññataraññatarenā”ti.

“Clearly, sir, they’re defective. “Addhā kho ime, bhante, tapojigucchā upakkilesā, no anupakkilesā. It’s possible that a mortifier might have all of these defects, Ṭhānaṁ kho panetaṁ, bhante, vijjati yaṁ idhekacco tapassī sabbeheva imehi upakkilesehi samannāgato assa; let alone one or other of them.” ko pana vādo aññataraññatarenā”ti.

“Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they’re not happy with that, as they still haven’t got all they wished for. So they’re pure on that point.

“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. Evaṁ so tasmiṁ ṭhāne parisuddho hoti.

“Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they’re not happy with that, as they still haven’t got all they wished for. “Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. So they’re pure on that point. Evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier undertakes a practice of mortification. They don’t glorify themselves or put others down on account of that. So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attānukkaṁseti na paraṁ vambheti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier undertakes a practice of mortification. They don’t glorify themselves or put others down on account of that. Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attānukkaṁseti na paraṁ vambheti …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

They don’t become indulgent …

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

They don’t become indulgent … Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re not happy with that, as they still haven’t got all they wished for …

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re not happy with that, as they still haven’t got all they wished for … Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

They don’t glorify themselves and put others down on account of possessions, honor, and popularity …

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṁseti na paraṁ vambheti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

They don’t glorify themselves and put others down on account of possessions, honor, and popularity … Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṁseti na paraṁ vambheti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

They don’t become indulgent because of it … So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

They don’t become indulgent because of it … Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t become fussy about food, saying, ‘This is acceptable to me, this is not acceptable to me.’ What is not acceptable they give up without concern. But what is acceptable they eat without being tied, infatuated, attached, seeing the drawbacks, and understanding the escape. So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī bhojanesu na vodāsaṁ āpajjati: ‘idaṁ me khamati, idaṁ me nakkhamatī’ti. So yañca khvassa nakkhamati, taṁ anapekkho pajahati. Yaṁ panassa khamati, taṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t become fussy about food, saying, Puna caparaṁ, nigrodha, tapassī bhojanesu na vodāsaṁ āpajjati: ‘This is acceptable to me, this is not acceptable to me.’ ‘idaṁ me khamati, idaṁ me nakkhamatī’ti. What is not acceptable they give up without concern. So yañca khvassa nakkhamati, taṁ anapekkho pajahati. But what is acceptable they eat without being tied, infatuated, attached, seeing the drawbacks, and understanding the escape. Yaṁ panassa khamati, taṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t undertake a practice of mortification out of longing for possessions, honor, and popularity … ‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’ So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī na tapaṁ samādiyati lābhasakkārasilokanikantihetu: ‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t undertake a practice of mortification out of longing for possessions, honor, and popularity … Puna caparaṁ, nigrodha, tapassī na tapaṁ samādiyati lābhasakkārasilokanikantihetu: ‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’ ‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t rebuke a certain ascetic or brahmin, ‘What is it with this one living in abundance, devouring everything— plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth. According to this ascetic’s doctrine, the crown of the tooth is like forked lightning!’ So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā nāpasādetā hoti: ‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti. Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t rebuke a certain ascetic or brahmin, Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā nāpasādetā hoti: ‘What is it with this one living in abundance, devouring everything—‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti. plants propagated from roots, trunks, cuttings, or joints; and those from regular seeds as the fifth. According to this ascetic’s doctrine, the crown of the tooth is like forked lightning!’ Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families. It never occurs to them, ‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families. But I, a fervent mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they don’t give rise to jealousy and stinginess regarding families. So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garu kariyamānaṁ māniyamānaṁ pūjiyamānaṁ. Disvā tassa na evaṁ hoti:*Disvā tassa → tassa (sya-all, pts1ed, mr) ‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti. Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu nuppādetā hoti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families. Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garu kariyamānaṁ māniyamānaṁ pūjiyamānaṁ. It never occurs to them, Disvā tassa na evaṁ hoti:*Disvā tassa → tassa (sya-all, pts1ed, mr)‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families. ‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti. But I, a fervent mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they don’t give rise to jealousy and stinginess regarding families. Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu nuppādetā hoti …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t sit meditation only when people can see them. So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī na āpāthakanisādī hoti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t sit meditation only when people can see them. Puna caparaṁ, nigrodha, tapassī na āpāthakanisādī hoti …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t sneak about among families, thinking, ‘This is part of my mortification; this is part of my mortification.’ So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī na attānaṁ adassayamāno kulesu carati: ‘idampi me tapasmiṁ, idampi me tapasmin’ti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier doesn’t sneak about among families, thinking, Puna caparaṁ, nigrodha, tapassī na attānaṁ adassayamāno kulesu carati: ‘This is part of my mortification; this is part of my mortification.’ ‘idampi me tapasmiṁ, idampi me tapasmin’ti …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier never behaves in an underhand manner. When asked whether something is acceptable to them, they say it isn’t when it isn’t. Or they say it is when it is. Thus they don’t tell a deliberate lie. So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī na kiñcideva paṭicchannaṁ sevati, so: ‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: ‘nakkhamatī’ti. Khamamānaṁ āha: ‘khamatī’ti. Iti so sampajānamusā na bhāsitā hoti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier never behaves in an underhand manner. Puna caparaṁ, nigrodha, tapassī na kiñcideva paṭicchannaṁ sevati, so: When asked whether something is acceptable to them, they say it isn’t when it isn’t. ‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: ‘nakkhamatī’ti. Or they say it is when it is. Khamamānaṁ āha: ‘khamatī’ti. Thus they don’t tell a deliberate lie. Iti so sampajānamusā na bhāsitā hoti …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier agrees with the way that the Realized One or their disciple teaches Dhamma when they make a valid point. So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ anujānāti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier agrees with the way that the Realized One or their disciple teaches Dhamma when they make a valid point. Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ anujānāti …pe… So they’re pure on that point. evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier is not irritable and acrimonious … offensive and contemptuous … jealous and stingy … devious and deceitful … obstinate and arrogant … they don’t have corrupt wishes … and wrong view … they’re not attached to their own views, holding them tight, and refusing to let go. So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī akkodhano hoti anupanāhī. Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṁ so tasmiṁ ṭhāne parisuddho hoti. Puna caparaṁ, nigrodha, tapassī amakkhī hoti apaḷāsī …pe… anissukī hoti amaccharī … asaṭho hoti amāyāvī … atthaddho hoti anatimānī … na pāpiccho hoti na pāpikānaṁ icchānaṁ vasaṁ gato … na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā samannāgato … na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Furthermore, a mortifier is not irritable and acrimonious … Puna caparaṁ, nigrodha, tapassī akkodhano hoti anupanāhī. Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṁ so tasmiṁ ṭhāne parisuddho hoti. offensive and contemptuous … Puna caparaṁ, nigrodha, tapassī amakkhī hoti apaḷāsī …pe… jealous and stingy … anissukī hoti amaccharī … devious and deceitful … asaṭho hoti amāyāvī … obstinate and arrogant … atthaddho hoti anatimānī … they don’t have corrupt wishes … na pāpiccho hoti na pāpikānaṁ icchānaṁ vasaṁ gato … and wrong view … na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā samannāgato … they’re not attached to their own views, holding them tight, and refusing to let go. na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. So they’re pure on that point. Evaṁ so tasmiṁ ṭhāne parisuddho hoti.

What do you think, Nigrodha? If this is so, is the fervent mortification in disgust of sin purified or not?”

Taṁ kiṁ maññasi, nigrodha, yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?

What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha, If this is so, is the fervent mortification in disgust of sin purified or not?” yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?

“No, Nigrodha, at this point the fervent mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the shoots.”

“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho papaṭikappattā hotī”ti.*papaṭikappattā → pappaṭikapattā (sya-all, mr); papaṭikapattā (pts1ed)

“No, Nigrodha, at this point the fervent mortification in disgust of sin has not yet reached the peak and the pith. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; Rather, it has only reached the shoots.” api ca kho papaṭikappattā hotī”ti.*papaṭikappattā → pappaṭikapattā (sya-all, mr); papaṭikapattā (pts1ed)

“But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith? Please help me reach the peak and the pith!”

“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?*aggappattā ca hoti sārappattā ca → aggappattā ca sārappattā ca hoti (sya-all, csp1ed) Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.

“But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith? “Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?*aggappattā ca hoti sārappattā ca → aggappattā ca sārappattā ca hoti (sya-all, csp1ed)Please help me reach the peak and the pith!” Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.

“Nigrodha, take a mortifier who is restrained in the fourfold constraint.*A “fourfold restraint” (cātuyāma, or cāujjāma in Jain Ardhamagadhi) is attributed to Jain founder Pārśva in Isibhāsiyāiṁ 31, where it is an abbreviated list: “from refraining from killing to refraining from possessions” (pāṇātivāta-veramaṇeṇaṁ jāvā pariggaha-veramaṇeṇaṁ); the missing items are not stealing (asteya) and truth (satya). The Jain text Uttarādhyayanasūtra 23 shows that Mahāvīra added nakedness to make five. Five are also found in Yogasūtra 2.30 and the Jain Tattvārthasūtra 7: non-harming (ahiṁsā), truth (satya), no stealing (asteya), celibacy (brahmacarya), and non-possessiveness (aparigrahā). | A different “fourfold restraint” is said to be a Jain practice at DN 2:29.2. And how is a mortifier restrained in the fourfold constraint? It’s when a mortifier doesn’t kill living creatures, doesn’t get others to kill, and doesn’t approve of killing.*This extends the basic precept. The same analysis is applied to the “ten ways of performing deeds” at AN 3.163. | The distinction between one’s own action and another’s action is noted at Isibhāsiyāiṁ 31.42, although the wording and sense are different. They don’t steal, get others to steal, or approve of stealing. They don’t lie, get others to lie, or approve of lying. They don’t expect rewards from their practice, they don’t lead others to expect rewards, and they don’t approve of expecting rewards.*Bhāvitamāsīsati is unique. In this and similar contexts, the Pali tradition says bhāvita (“reward”, normally “developed”) is the “five sense pleasures” as they see it (bhāvitaṁ nāma tesaṁ saññāya pañca kāmaguṇā; cp. MN 56 commentary: ettha ca bhāvitanti pañcakāmaguṇā), explaining that this is a usage of the sectarians (Saddanīti ch. 4: titthiyasamaye pana bhāvitoti kāmaguṇo vuccati). That’s how a mortifier is restrained in the fourfold constraint.

“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti? Idha, nigrodha, tapassī na pāṇaṁ atipāteti, na pāṇaṁ atipātayati, na pāṇamatipātayato samanuñño hoti.*atipāteti → atipāpeti (si, pts1ed, mr) Na adinnaṁ ādiyati, na adinnaṁ ādiyāpeti, na adinnaṁ ādiyato samanuñño hoti. Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti. Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti. Evaṁ kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.

“Nigrodha, take a mortifier who is restrained in the fourfold constraint.*A “fourfold restraint” (cātuyāma, or cāujjāma in Jain Ardhamagadhi) is attributed to Jain founder Pārśva in Isibhāsiyāiṁ 31, where it is an abbreviated list: “from refraining from killing to refraining from possessions” (pāṇātivāta-veramaṇeṇaṁ jāvā pariggaha-veramaṇeṇaṁ); the missing items are not stealing (asteya) and truth (satya). The Jain text Uttarādhyayanasūtra 23 shows that Mahāvīra added nakedness to make five. Five are also found in Yogasūtra 2.30 and the Jain Tattvārthasūtra 7: non-harming (ahiṁsā), truth (satya), no stealing (asteya), celibacy (brahmacarya), and non-possessiveness (aparigrahā). | A different “fourfold restraint” is said to be a Jain practice at DN 2:29.2.“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. And how is a mortifier restrained in the fourfold constraint? Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti? It’s when a mortifier doesn’t kill living creatures, doesn’t get others to kill, and doesn’t approve of killing.*This extends the basic precept. The same analysis is applied to the “ten ways of performing deeds” at AN 3.163. | The distinction between one’s own action and another’s action is noted at Isibhāsiyāiṁ 31.42, although the wording and sense are different.Idha, nigrodha, tapassī na pāṇaṁ atipāteti, na pāṇaṁ atipātayati, na pāṇamatipātayato samanuñño hoti.*atipāteti → atipāpeti (si, pts1ed, mr)They don’t steal, get others to steal, or approve of stealing. Na adinnaṁ ādiyati, na adinnaṁ ādiyāpeti, na adinnaṁ ādiyato samanuñño hoti. They don’t lie, get others to lie, or approve of lying. Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti. They don’t expect rewards from their practice, they don’t lead others to expect rewards, and they don’t approve of expecting rewards.*Bhāvitamāsīsati is unique. In this and similar contexts, the Pali tradition says bhāvita (“reward”, normally “developed”) is the “five sense pleasures” as they see it (bhāvitaṁ nāma tesaṁ saññāya pañca kāmaguṇā; cp. MN 56 commentary: ettha ca bhāvitanti pañcakāmaguṇā), explaining that this is a usage of the sectarians (Saddanīti ch. 4: titthiyasamaye pana bhāvitoti kāmaguṇo vuccati).Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti. That’s how a mortifier is restrained in the fourfold constraint. Evaṁ kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.

When a mortifier is restrained in the fourfold constraint, that is their mortification. They step forward, not falling back. They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Byāpādappadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṁ parisodheti. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.*Thinamiddhaṁ → thīnamiddhaṁ (bj, sya-all, pts1ed) Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

When a mortifier is restrained in the fourfold constraint, that is their mortification. Yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. They step forward, not falling back. So abhiharati no hīnāyāvattati. They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario to the present. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Byāpādappadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṁ parisodheti. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.*Thinamiddhaṁ → thīnamiddhaṁ (bj, sya-all, pts1ed)Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. They meditate spreading a heart full of compassion … Karuṇāsahagatena cetasā …pe… They meditate spreading a heart full of rejoicing … muditāsahagatena cetasā …pe… They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

What do you think, Nigrodha? If this is so, is the fervent mortification in disgust of sin purified or not?”

Taṁ kiṁ maññasi, nigrodha. Yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?

What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha. If this is so, is the fervent mortification in disgust of sin purified or not?” Yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?

“No, Nigrodha, at this point the fervent mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the bark.”

“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho tacappattā hotī”ti.

“No, Nigrodha, at this point the fervent mortification in disgust of sin has not yet reached the peak and the pith. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; Rather, it has only reached the bark.” api ca kho tacappattā hotī”ti.

“But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith? Please help me reach the peak and the pith!”

“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?*pana → ca kho pana (bj); kho pana (csp1ed) Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.

“But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith? “Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?*pana → ca kho pana (bj); kho pana (csp1ed)Please help me reach the peak and the pith!” Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.

“Nigrodha, take a mortifier who is restrained in the fourfold constraint. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate spreading a heart full of love … compassion … rejoicing … equanimity.

“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.*tapassī → tapassī evaṁ (bj, csp1ed) Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti …pe…*Kathañca → kathañca pana (bj, csp1ed) yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṁ senāsanaṁ bhajati …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā …pe… karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

“Nigrodha, take a mortifier who is restrained in the fourfold constraint. “Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.*tapassī → tapassī evaṁ (bj, csp1ed)Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti …pe…*Kathañca → kathañca pana (bj, csp1ed)yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṁ senāsanaṁ bhajati …pe… They give up these five hindrances, corruptions of the heart that weaken wisdom. so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Then they meditate spreading a heart full of love … mettāsahagatena cetasā …pe… compassion … karuṇāsahagatena cetasā …pe… rejoicing … muditāsahagatena cetasā …pe… equanimity. upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

What do you think, Nigrodha? If this is so, is the fervent mortification in disgust of sin purified or not?”

Taṁ kiṁ maññasi, nigrodha, yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?

What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha, If this is so, is the fervent mortification in disgust of sin purified or not?” yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?

“No, Nigrodha, at this point the fervent mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the softwood.”

“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho phegguppattā hotī”ti.

“No, Nigrodha, at this point the fervent mortification in disgust of sin has not yet reached the peak and the pith. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; Rather, it has only reached the softwood.” api ca kho phegguppattā hotī”ti.

“But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith? Please help me reach the peak and the pith!”

“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.

“But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith? “Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Please help me reach the peak and the pith!” Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.

“Nigrodha, take a mortifier who is restrained in the fourfold constraint. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate spreading a heart full of love … equanimity … They recollect many kinds of past lives, with features and details.

“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti …pe… yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṁ senāsanaṁ bhajati …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā …pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

“Nigrodha, take a mortifier who is restrained in the fourfold constraint. “Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti …pe… yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṁ senāsanaṁ bhajati …pe… They give up these five hindrances, corruptions of the heart that weaken wisdom. so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Then they meditate spreading a heart full of love … mettāsahagatena cetasā …pe… equanimity … upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. They recollect many kinds of past lives, with features and details. So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

What do you think, Nigrodha? If this is so, is the fervent mortification in disgust of sin purified or not?”

Taṁ kiṁ maññasi, nigrodha, yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?

What do you think, Nigrodha? Taṁ kiṁ maññasi, nigrodha, If this is so, is the fervent mortification in disgust of sin purified or not?” yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?

“Nigrodha, at this point the fervent mortification in disgust of sin has reached the peak and the pith. Nigrodha, remember you said this to me: ‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental goal of the spiritual life?’ Well, there is something better and finer than this. That’s what I use to guide my disciples, through which they claim solace in the fundamental goal of the spiritual life.”

“Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca hoti sārappattā ca.*kho, nigrodha → iti nigrodha (sya-all); atha taṁ nigrodha (km) Iti kho, nigrodha, yaṁ maṁ tvaṁ avacāsi: ‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’ti. Iti kho taṁ, nigrodha, ṭhānaṁ uttaritarañca paṇītatarañca, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”ti.

“Nigrodha, at this point the fervent mortification in disgust of sin has reached the peak and the pith. “Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca hoti sārappattā ca.*kho, nigrodha → iti nigrodha (sya-all); atha taṁ nigrodha (km)Nigrodha, remember you said this to me: Iti kho, nigrodha, yaṁ maṁ tvaṁ avacāsi: ‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental goal of the spiritual life?’ ‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’ti. Well, there is something better and finer than this. That’s what I use to guide my disciples, through which they claim solace in the fundamental goal of the spiritual life.” Iti kho taṁ, nigrodha, ṭhānaṁ uttaritarañca paṇītatarañca, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”ti.

When he said this, those wanderers made an uproar, “In that case, we’re lost, and so is our tradition! We don’t know anything better or finer than that!”

Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ: “ettha mayaṁ anassāma sācariyakā, na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti.

When he said this, those wanderers made an uproar, Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ: “In that case, we’re lost, and so is our tradition! We don’t know anything better or finer than that!” “ettha mayaṁ anassāma sācariyakā, na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti.

Then the householder Sandhāna realized, “Obviously, now these wanderers want to listen to what the Buddha says. They’re actively listening and trying to understand!”

Yadā aññāsi sandhāno gahapati: “aññadatthu kho dānime aññatitthiyā paribbājakā bhagavato bhāsitaṁ sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhāpentī”ti.

Then the householder Sandhāna realized, Yadā aññāsi sandhāno gahapati: “Obviously, now these wanderers want to listen to what the Buddha says. They’re actively listening and trying to understand!” “aññadatthu kho dānime aññatitthiyā paribbājakā bhagavato bhāsitaṁ sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhāpentī”ti.

So he said to the wanderer Nigrodha, “Honorable Nigrodha, remember you said this to me: ‘Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom? Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on the periphery. He’s just like a one-eyed cow, circling around and lurking on the periphery. Please, householder, let the ascetic Gotama come to this assembly. I’ll sink him with just one question! I’ll roll him over and wrap him up like a hollow pot!’ Now the Blessed One, perfected and fully awakened, has arrived here. Why don’t you send him out of the assembly to the periphery like a one-eyed cow? Why don’t you sink him with just one question? Why don’t you roll him over and wrap him up like a hollow pot?” When he said this, Nigrodha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

Atha nigrodhaṁ paribbājakaṁ etadavoca:*Atha → atha naṁ (mr) “iti kho, bhante nigrodha, yaṁ maṁ tvaṁ avacāsi: ‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati, suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya, so antamantāneva sevati; seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. Evameva suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya; so antamantāneva sevati; iṅgha, gahapati, samaṇo gotamo imaṁ parisaṁ āgaccheyya, ekapañheneva naṁ saṁsādeyyāma, tucchakumbhīva naṁ maññe orodheyyāmā’ti.*iṅgha → iṅgha ca (bj, csp1ed) Ayaṁ kho so, bhante, bhagavā arahaṁ sammāsambuddho idhānuppatto, aparisāvacaraṁ pana naṁ karotha, gokāṇaṁ pariyantacāriniṁ karotha, ekapañheneva naṁ saṁsādetha, tucchakumbhīva naṁ orodhethā”ti. Evaṁ vutte, nigrodho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

So he said to the wanderer Nigrodha, Atha nigrodhaṁ paribbājakaṁ etadavoca:*Atha → atha naṁ (mr)“Honorable Nigrodha, remember you said this to me: “iti kho, bhante nigrodha, yaṁ maṁ tvaṁ avacāsi: ‘Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom? ‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati, Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on the periphery. suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya, so antamantāneva sevati; He’s just like a one-eyed cow, circling around and lurking on the periphery. seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. Evameva suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya; so antamantāneva sevati; Please, householder, let the ascetic Gotama come to this assembly. I’ll sink him with just one question! I’ll roll him over and wrap him up like a hollow pot!’ iṅgha, gahapati, samaṇo gotamo imaṁ parisaṁ āgaccheyya, ekapañheneva naṁ saṁsādeyyāma, tucchakumbhīva naṁ maññe orodheyyāmā’ti.*iṅgha → iṅgha ca (bj, csp1ed)Now the Blessed One, perfected and fully awakened, has arrived here. Why don’t you send him out of the assembly to the periphery like a one-eyed cow? Why don’t you sink him with just one question? Why don’t you roll him over and wrap him up like a hollow pot?” Ayaṁ kho so, bhante, bhagavā arahaṁ sammāsambuddho idhānuppatto, aparisāvacaraṁ pana naṁ karotha, gokāṇaṁ pariyantacāriniṁ karotha, ekapañheneva naṁ saṁsādetha, tucchakumbhīva naṁ orodhethā”ti. When he said this, Nigrodha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Evaṁ vutte, nigrodho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

Knowing this, the Buddha said to him, “Is it really true, Nigrodha—are those your words?”

Atha kho bhagavā nigrodhaṁ paribbājakaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā nigrodhaṁ paribbājakaṁ etadavoca: “saccaṁ kira, nigrodha, bhāsitā te esā vācā”ti?

Knowing this, the Buddha said to him, Atha kho bhagavā nigrodhaṁ paribbājakaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā nigrodhaṁ paribbājakaṁ etadavoca: “Is it really true, Nigrodha—are those your words?” “saccaṁ kira, nigrodha, bhāsitā te esā vācā”ti?

“What do you think, Nigrodha? Have you heard that wanderers of the past who were elderly and senior, the tutors of tutors, said that when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a colossal racket as they sat and talked about all kinds of low topics, like you do in your tradition these days? Or did they say that the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat, like I do these days?”

“Taṁ kiṁ maññasi, nigrodha. Kinti te sutaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.*viharanti → vihariṁsu (bj, sya-all, csp1ed) Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā. Seyyathāpi tvaṁ etarahi sācariyako. Udāhu, evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṁ etarahī’”ti.

“What do you think, Nigrodha? “Taṁ kiṁ maññasi, nigrodha. Have you heard that wanderers of the past who were elderly and senior, the tutors of tutors, said that Kinti te sutaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a colossal racket as they sat and talked about all kinds of low topics, ‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.*viharanti → vihariṁsu (bj, sya-all, csp1ed)Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā. like you do in your tradition these days? Seyyathāpi tvaṁ etarahi sācariyako. Or did they say that the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat, like I do these days?” Udāhu, evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṁ etarahī’”ti.

“I have heard that wanderers of the past who were elderly and senior, said that when the perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an uproar, like I do in my tradition these days. They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.”

“Sutaṁ metaṁ, bhante. Paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, na evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.*na evaṁ su te → na evaṁsute (sya-all); nāssu te (pts1ed) Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā, seyyathāpāhaṁ etarahi sācariyako. Evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.

“I have heard that wanderers of the past who were elderly and senior, said that “Sutaṁ metaṁ, bhante. Paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: when the perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an uproar, ‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, na evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.*na evaṁ su te → na evaṁsute (sya-all); nāssu te (pts1ed)Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā, like I do in my tradition these days. seyyathāpāhaṁ etarahi sācariyako. They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.” Evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.

“Nigrodha, you are a sensible and mature man. Did it not occur to you: ‘The Blessed One is awakened, tamed, serene, crossed over, and quenched. And he teaches Dhamma for awakening, taming, serenity, crossing over, and extinguishment’?”

“Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi: ‘buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī’”ti?

“Nigrodha, you are a sensible and mature man. Did it not occur to you: “Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi: ‘The Blessed One is awakened, tamed, serene, crossed over, and quenched. And he teaches Dhamma for awakening, taming, serenity, crossing over, and extinguishment’?” ‘buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī’”ti?

Nigrodha said, “I made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in that way. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca: “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ bhagavantaṁ avacāsiṁ. Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

Nigrodha said, Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca: “I made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in that way. “accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ bhagavantaṁ avacāsiṁ. Please, sir, accept my mistake for what it is, so I will restrain myself in future.” Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

“Indeed, Nigrodha, you made a mistake. It was foolish, stupid, and unskillful of you to speak in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. Nigrodha, this is what I say:

“Taggha tvaṁ, nigrodha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo maṁ tvaṁ evaṁ avacāsi.*tvaṁ → taṁ (bj, sya-all, pts1ed) Yato ca kho tvaṁ, nigrodha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjati. Ahaṁ kho pana, nigrodha, evaṁ vadāmi:

“Indeed, Nigrodha, you made a mistake. It was foolish, stupid, and unskillful of you to speak in that way. “Taggha tvaṁ, nigrodha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo maṁ tvaṁ evaṁ avacāsi.*tvaṁ → taṁ (bj, sya-all, pts1ed)But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. Yato ca kho tvaṁ, nigrodha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjati. Nigrodha, this is what I say: Ahaṁ kho pana, nigrodha, evaṁ vadāmi:

Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven years. They will live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. Let alone seven years. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in six years … five years … four years … three years … two years … one year … seven months … six months … five months … four months … three months … two months … one month … a fortnight. Let alone a fortnight. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven days.

‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja viharissati sattavassāni.*Yathānusiṭṭhaṁ tathā → yathānusiṭṭhaṁ (?) Tiṭṭhantu, nigrodha, satta vassāni. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati cha vassāni. Pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ. Tiṭṭhatu, nigrodha, ekaṁ vassaṁ. Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati satta māsāni. Tiṭṭhantu, nigrodha, satta māsāni … cha māsāni … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ. Tiṭṭhatu, nigrodha, aḍḍhamāso. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati sattāhaṁ’.

Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. ‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven years. They will live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja viharissati sattavassāni.*Yathānusiṭṭhaṁ tathā → yathānusiṭṭhaṁ (?)Let alone seven years. Tiṭṭhantu, nigrodha, satta vassāni. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in six years … Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati cha vassāni. five years … Pañca vassāni … four years … cattāri vassāni … three years … tīṇi vassāni … two years … dve vassāni … one year … ekaṁ vassaṁ. Tiṭṭhatu, nigrodha, ekaṁ vassaṁ. Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṁ dhammaṁ desemi. seven months … Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati satta māsāni. Tiṭṭhantu, nigrodha, satta māsāni … six months … cha māsāni … five months … pañca māsāni … four months … cattāri māsāni … three months … tīṇi māsāni … two months … dve māsāni … one month … ekaṁ māsaṁ … a fortnight. aḍḍhamāsaṁ. Let alone a fortnight. Tiṭṭhatu, nigrodha, aḍḍhamāso. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven days. Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati sattāhaṁ’.

Nigrodha, you might think, ‘The ascetic Gotama speaks like this because he wants pupils.’ But you should not see it like this. Let your tutor remain your tutor.*This passage sets a powerful template for sincere engagement.

Siyā kho pana te, nigrodha, evamassa:*pana te → panetaṁ (csp1ed) ‘antevāsikamyatā no samaṇo gotamo evamāhā’ti. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Yo eva vo ācariyo, so eva vo ācariyo hotu.*vo → te (bj)

Nigrodha, you might think, Siyā kho pana te, nigrodha, evamassa:*pana te → panetaṁ (csp1ed)‘The ascetic Gotama speaks like this because he wants pupils.’ ‘antevāsikamyatā no samaṇo gotamo evamāhā’ti. But you should not see it like this. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Let your tutor remain your tutor.*This passage sets a powerful template for sincere engagement.Yo eva vo ācariyo, so eva vo ācariyo hotu.*vo → te (bj)

You might think, ‘The ascetic Gotama speaks like this because he wants us to give up our recitation.’ But you should not see it like this. Let your recitation remain as it is.

Siyā kho pana te, nigrodha, evamassa: ‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Yo eva vo uddeso so eva vo uddeso hotu.

You might think, Siyā kho pana te, nigrodha, evamassa: ‘The ascetic Gotama speaks like this because he wants us to give up our recitation.’ ‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti. But you should not see it like this. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Let your recitation remain as it is. Yo eva vo uddeso so eva vo uddeso hotu.

You might think, ‘The ascetic Gotama speaks like this because he wants us to give up our livelihood.’ But you should not see it like this. Let your livelihood remain as it is.

Siyā kho pana te, nigrodha, evamassa: ‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Yo eva vo ājīvo, so eva vo ājīvo hotu.

You might think, Siyā kho pana te, nigrodha, evamassa: ‘The ascetic Gotama speaks like this because he wants us to give up our livelihood.’ ‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti. But you should not see it like this. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Let your livelihood remain as it is. Yo eva vo ājīvo, so eva vo ājīvo hotu.

You might think, ‘The ascetic Gotama speaks like this because he wants us to start doing things that are unskillful and considered unskillful in our tradition.’ But you should not see it like this. Let those things that are unskillful and considered unskillful in your tradition remain as they are.

Siyā kho pana te, nigrodha, evamassa: ‘ye no dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Akusalā ceva vo te dhammā hontu akusalasaṅkhātā ca sācariyakānaṁ.*ceva vo te dhammā → vo dhammā (bj, mr); te dhammā (sya-all)

You might think, Siyā kho pana te, nigrodha, evamassa: ‘The ascetic Gotama speaks like this because he wants us to start doing things that are unskillful and considered unskillful in our tradition.’ ‘ye no dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo samaṇo gotamo evamāhā’ti. But you should not see it like this. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Let those things that are unskillful and considered unskillful in your tradition remain as they are. Akusalā ceva vo te dhammā hontu akusalasaṅkhātā ca sācariyakānaṁ.*ceva vo te dhammā → vo dhammā (bj, mr); te dhammā (sya-all)

You might think, ‘The ascetic Gotama speaks like this because he wants us to stop doing things that are skillful and considered skillful in our tradition.’ But you should not see it like this. Let those things that are skillful and considered skillful in your tradition remain as they are.

Siyā kho pana te, nigrodha, evamassa: ‘ye no dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṁ.

You might think, Siyā kho pana te, nigrodha, evamassa: ‘The ascetic Gotama speaks like this because he wants us to stop doing things that are skillful and considered skillful in our tradition.’ ‘ye no dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo samaṇo gotamo evamāhā’ti. But you should not see it like this. Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. Let those things that are skillful and considered skillful in your tradition remain as they are. Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṁ.

I do not speak for any of these reasons. Nigrodha, there are things that are unskillful, corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. I teach Dhamma so that those things may be given up. When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.”

Iti khvāhaṁ, nigrodha, neva antevāsikamyatā evaṁ vadāmi, napi uddesā cāvetukāmo evaṁ vadāmi, napi ājīvā cāvetukāmo evaṁ vadāmi, napi ye vo dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo evaṁ vadāmi, napi ye vo dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo evaṁ vadāmi.*napi ājīvā cāvetukāmo evaṁ vadāmi, napi ye vo dhammā → napi ye ca kho dhammā (bj); napi ye te dhammā (sya-all); napi ye ca vo dhammā (mr) | napi ye vo dhammā → napi ye ca kho dhammā (bj); napi ye te dhammā (sya-all); napi ye ca vo dhammā (mr) Santi ca kho, nigrodha, akusalā dhammā appahīnā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, yesāhaṁ pahānāya dhammaṁ desemi.*sadarā → sadarathā (sya-all, mr); saddarā (pts1ed, mr) | ponobbhavikā → ponobhavikā (bj, pts1ed, mr) Yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.

I do not speak for any of these reasons. Iti khvāhaṁ, nigrodha, neva antevāsikamyatā evaṁ vadāmi, napi uddesā cāvetukāmo evaṁ vadāmi, napi ājīvā cāvetukāmo evaṁ vadāmi, napi ye vo dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo evaṁ vadāmi, napi ye vo dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo evaṁ vadāmi.*napi ājīvā cāvetukāmo evaṁ vadāmi, napi ye vo dhammā → napi ye ca kho dhammā (bj); napi ye te dhammā (sya-all); napi ye ca vo dhammā (mr) | napi ye vo dhammā → napi ye ca kho dhammā (bj); napi ye te dhammā (sya-all); napi ye ca vo dhammā (mr)Nigrodha, there are things that are unskillful, corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. I teach Dhamma so that those things may be given up. Santi ca kho, nigrodha, akusalā dhammā appahīnā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, yesāhaṁ pahānāya dhammaṁ desemi.*sadarā → sadarathā (sya-all, mr); saddarā (pts1ed, mr) | ponobbhavikā → ponobhavikā (bj, pts1ed, mr)When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.” Yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.

When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, as if their minds were possessed by MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario.*For appaṭibhāna in the sense “nothing to say”, see Chāndogya Upaniṣad 6.7.2. Then it occurred to the Buddha,*This whole ending sequence is unique. “All these silly people have been touched by the Wicked One! For not even a single one thinks, ‘Come, let us lead the spiritual life under the ascetic Gotama for the sake of enlightenment—for what do seven days matter?’”

Evaṁ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu yathā taṁ mārena pariyuṭṭhitacittā. Atha kho bhagavato etadahosi: “sabbepime moghapurisā phuṭṭhā pāpimatā. Yatra hi nāma ekassapi na evaṁ bhavissati: ‘handa mayaṁ aññāṇatthampi samaṇe gotame brahmacariyaṁ carāma, kiṁ karissati sattāho’”ti?

When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, as if their minds were possessed by MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario.*For appaṭibhāna in the sense “nothing to say”, see Chāndogya Upaniṣad 6.7.2.Evaṁ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu yathā taṁ mārena pariyuṭṭhitacittā. Then it occurred to the Buddha,*This whole ending sequence is unique.Atha kho bhagavato etadahosi: “All these silly people have been touched by the Wicked One! “sabbepime moghapurisā phuṭṭhā pāpimatā. For not even a single one thinks, Yatra hi nāma ekassapi na evaṁ bhavissati: ‘Come, let us lead the spiritual life under the ascetic Gotama for the sake of enlightenment—for what do seven days matter?’” ‘handa mayaṁ aññāṇatthampi samaṇe gotame brahmacariyaṁ carāma, kiṁ karissati sattāho’”ti?

Then the Buddha, having roared his lion’s roar in the lady Udumbarikā’s monastery for wanderers, rose into the air and landed on Vulture’s Peak. Meanwhile, the householder Sandhāna went right back to Rājagaha.

Atha kho bhagavā udumbarikāya paribbājakārāme sīhanādaṁ naditvā vehāsaṁ abbhuggantvā gijjhakūṭe pabbate paccupaṭṭhāsi.*paccupaṭṭhāsi → paccuṭṭhāsi (bj, sya-all, pts1ed) Sandhāno pana gahapati tāvadeva rājagahaṁ pāvisīti.

Then the Buddha, having roared his lion’s roar in the lady Udumbarikā’s monastery for wanderers, rose into the air and landed on Vulture’s Peak. Atha kho bhagavā udumbarikāya paribbājakārāme sīhanādaṁ naditvā vehāsaṁ abbhuggantvā gijjhakūṭe pabbate paccupaṭṭhāsi.*paccupaṭṭhāsi → paccuṭṭhāsi (bj, sya-all, pts1ed)Meanwhile, the householder Sandhāna went right back to Rājagaha. Sandhāno pana gahapati tāvadeva rājagahaṁ pāvisīti.