Linked Discourses
19. The Chapter on the Simile of the Vipers

The Simile of the Tree Trunk (1st)

Saṁyutta Nikāya
19. Āsīvisavagga
Paṭhamadārukkhandhopamasutta
Linked Discourses
19. The Chapter on the Simile of the Vipers
The Simile of the Tree Trunk (1st)
Saṁyutta Nikāya
19. Āsīvisavagga
Paṭhamadārukkhandhopamasutta

The Buddha gives a parable of a large log floating downstream, which, if it steers clear of the many obstacles, will eventually reach the ocean. A mendicant asks for an explanation, and the Buddha clarifies each item. A cowherd named Nanda was listening, and determined to go forth.

Ruta suttaSN 35.241Sutta PiṭakaSaṃyutta Nikāya4. Saḷāyatanavaggasaṁyutta35. Saḷāyatanasaṁyutta4. Catutthapaṇṇāsaka19. ĀsīvisavaggaPaṭhamadārukkhandhopamasutta
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Vista:

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 Kosambī on the bank of the Ganges river.*This appears to be a mistake, as Kosambī was in fact on the Yamunā river.

Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati gaṅgāya nadiyā tīre.

At one time the Buddha was staying near Kosambī on the bank of the Ganges river.*This appears to be a mistake, as Kosambī was in fact on the Yamunā river.
Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati gaṅgāya nadiyā tīre.

At one time the Buddha was staying near Kosambī on the bank of the Ganges river.*This appears to be a mistake, as Kosambī was in fact on the Yamunā river.Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati gaṅgāya nadiyā tīre.

Seeing a large tree trunk being carried along by the current,he addressed the mendicants,“Mendicants, do you see that large tree trunk being carried along by the current of the Ganges river?”

Addasā kho bhagavā mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānaṁ. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, amuṁ mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānan”ti?

Seeing a large tree trunk being carried along by the current,
Addasā kho bhagavā mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānaṁ.
he addressed the mendicants,
Disvāna bhikkhū āmantesi:
“Mendicants, do you see that large tree trunk being carried along by the current of the Ganges river?”
“passatha no tumhe, bhikkhave, amuṁ mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānan”ti?

Seeing a large tree trunk being carried along by the current,Addasā kho bhagavā mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānaṁ. he addressed the mendicants,Disvāna bhikkhū āmantesi: “Mendicants, do you see that large tree trunk being carried along by the current of the Ganges river?”“passatha no tumhe, bhikkhave, amuṁ mahantaṁ dārukkhandhaṁ gaṅgāya nadiyā sotena vuyhamānan”ti?

“Yes, sir.”

“Evaṁ, bhante”.

“Yes, sir.”
“Evaṁ, bhante”.

“Yes, sir.”“Evaṁ, bhante”.

“Mendicants, assume that that tree trunk doesn’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away.In that case, that tree trunk will slant, slope, and incline towards the ocean.Why is that?Because the current of the Ganges river slants, slopes, and inclines towards the ocean.

“Sace so, bhikkhave, dārukkhandho na orimaṁ tīraṁ upagacchati, na pārimaṁ tīraṁ upagacchati, na majjhe saṁsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. Taṁ kissa hetu? Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.

“Mendicants, assume that that tree trunk doesn’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away.
“Sace so, bhikkhave, dārukkhandho na orimaṁ tīraṁ upagacchati, na pārimaṁ tīraṁ upagacchati, na majjhe saṁsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati;
In that case, that tree trunk will slant, slope, and incline towards the ocean.
evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro.
Why is that?
Taṁ kissa hetu?
Because the current of the Ganges river slants, slopes, and inclines towards the ocean.
Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.

“Mendicants, assume that that tree trunk doesn’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that it doesn’t get taken by humans or non-humans or caught up in a whirlpool, and that it doesn’t rot away.“Sace so, bhikkhave, dārukkhandho na orimaṁ tīraṁ upagacchati, na pārimaṁ tīraṁ upagacchati, na majjhe saṁsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; In that case, that tree trunk will slant, slope, and incline towards the ocean.evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. Why is that?Taṁ kissa hetu? Because the current of the Ganges river slants, slopes, and inclines towards the ocean.Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.

In the same way, assume that you don’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away.In that case, you will slant, slope, and incline towards extinguishment.Why is that?Because right view slants, slopes, and inclines towards extinguishment.”

Evameva kho, bhikkhave, sace tumhepi na orimaṁ tīraṁ upagacchatha, na pārimaṁ tīraṁ upagacchatha; na majjhe saṁsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; evaṁ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. Taṁ kissa hetu? Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti.

In the same way, assume that you don’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away.
Evameva kho, bhikkhave, sace tumhepi na orimaṁ tīraṁ upagacchatha, na pārimaṁ tīraṁ upagacchatha;
na majjhe saṁsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha;
In that case, you will slant, slope, and incline towards extinguishment.
evaṁ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā.
Why is that?
Taṁ kissa hetu?
Because right view slants, slopes, and inclines towards extinguishment.”
Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti.

In the same way, assume that you don’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And assume that you don’t get taken by humans or non-humans or caught up in a whirlpool, and that you don’t rot away.Evameva kho, bhikkhave, sace tumhepi na orimaṁ tīraṁ upagacchatha, na pārimaṁ tīraṁ upagacchatha; na majjhe saṁsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; In that case, you will slant, slope, and incline towards extinguishment.evaṁ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. Why is that?Taṁ kissa hetu? Because right view slants, slopes, and inclines towards extinguishment.”Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti.

When he said this, one of the mendicants asked the Buddha:

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

When he said this, one of the mendicants asked the Buddha:
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

When he said this, one of the mendicants asked the Buddha:Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?”

“kiṁ nu kho, bhante, orimaṁ tīraṁ, kiṁ pārimaṁ tīraṁ, ko majjhe saṁsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti? *saṁsādo → saṁsīdo (bj, pts1ed, mr); saṁsīdito (sya-all, km)

“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?”
“kiṁ nu kho, bhante, orimaṁ tīraṁ, kiṁ pārimaṁ tīraṁ, ko majjhe saṁsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti? *saṁsādo → saṁsīdo (bj, pts1ed, mr); saṁsīdito (sya-all, km)

“But sir, what’s the near shore and what’s the far shore? What’s sinking in the middle? What’s getting stranded on high ground? What’s getting taken by humans or non-humans? What’s getting caught up in a whirlpool? And what’s rotting away?”“kiṁ nu kho, bhante, orimaṁ tīraṁ, kiṁ pārimaṁ tīraṁ, ko majjhe saṁsādo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti? *saṁsādo → saṁsīdo (bj, pts1ed, mr); saṁsīdito (sya-all, km)

“‘The near shore’, mendicant, is a term for the six interior sense fields.

“‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.

“‘The near shore’, mendicant, is a term for the six interior sense fields.
“‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.

“‘The near shore’, mendicant, is a term for the six interior sense fields.“‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ.

‘The far shore’ is a term for the six exterior sense fields.

‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ.

‘The far shore’ is a term for the six exterior sense fields.
‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ.

‘The far shore’ is a term for the six exterior sense fields.‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ.

‘Sinking in the middle’ is a term for greed and relishing.

‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ.

‘Sinking in the middle’ is a term for greed and relishing.
‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ.

‘Sinking in the middle’ is a term for greed and relishing.‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ.

‘Stranded on high ground’ is a term for the conceit ‘I am’.

‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṁ adhivacanaṁ.

‘Stranded on high ground’ is a term for the conceit ‘I am’.
‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṁ adhivacanaṁ.

‘Stranded on high ground’ is a term for the conceit ‘I am’.‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṁ adhivacanaṁ.

And what’s getting taken by humans?It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting themselves involved in their business.*Also at SN 22.3:8.2.That’s called getting taken by humans.

Katamo ca, bhikkhu, manussaggāho? Idha, bhikkhu, gihīhi saṁsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. *gihīhi saṁsaṭṭho → gihisaṁsaṭṭho (mr)Ayaṁ vuccati, bhikkhu, manussaggāho.

And what’s getting taken by humans?
Katamo ca, bhikkhu, manussaggāho?
It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting themselves involved in their business.*Also at SN 22.3:8.2.
Idha, bhikkhu, gihīhi saṁsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. *gihīhi saṁsaṭṭho → gihisaṁsaṭṭho (mr)
That’s called getting taken by humans.
Ayaṁ vuccati, bhikkhu, manussaggāho.

And what’s getting taken by humans?Katamo ca, bhikkhu, manussaggāho? It’s when someone mixes closely with laypeople, sharing their joys and sorrows—happy when they’re happy and sad when they’re sad—and getting themselves involved in their business.*Also at SN 22.3:8.2.Idha, bhikkhu, gihīhi saṁsaṭṭho viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṁ āpajjati. *gihīhi saṁsaṭṭho → gihisaṁsaṭṭho (mr)That’s called getting taken by humans.Ayaṁ vuccati, bhikkhu, manussaggāho.

And what’s getting taken by non-humans?It’s when someone leads the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’That’s called getting taken by non-humans.‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.

Katamo ca, bhikkhu, amanussaggāho? Idha, bhikkhu, ekacco aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Ayaṁ vuccati, bhikkhu, amanussaggāho. ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.

And what’s getting taken by non-humans?
Katamo ca, bhikkhu, amanussaggāho?
It’s when someone leads the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’
Idha, bhikkhu, ekacco aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.
That’s called getting taken by non-humans.
Ayaṁ vuccati, bhikkhu, amanussaggāho.
‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.
‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.

And what’s getting taken by non-humans?Katamo ca, bhikkhu, amanussaggāho? It’s when someone leads the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’Idha, bhikkhu, ekacco aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. That’s called getting taken by non-humans.Ayaṁ vuccati, bhikkhu, amanussaggāho. ‘Caught up in a whirlpool’ is a term for the five kinds of sensual stimulation.‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.

And what’s rotting away?It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved.This is called ‘rotting away’.”

Katamo ca, bhikkhu, antopūtibhāvo? Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Ayaṁ vuccati, bhikkhu, ‘antopūtibhāvo’”ti.

And what’s rotting away?
Katamo ca, bhikkhu, antopūtibhāvo?
It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved.
Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto.
This is called ‘rotting away’.”
Ayaṁ vuccati, bhikkhu, ‘antopūtibhāvo’”ti.

And what’s rotting away?Katamo ca, bhikkhu, antopūtibhāvo? It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved.Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. This is called ‘rotting away’.”Ayaṁ vuccati, bhikkhu, ‘antopūtibhāvo’”ti.

Now at that time Nanda the cowherd was sitting not far from the Buddha.*Nanda is one of the most common names in Pali, and it is not possible to identify this Nanda with any confidence. This episode stands as a reminder that the Buddha’s teachings were open, and many people from different backgrounds may have been listening, quite apart from the “mendicants” to whom the discourse is typically addressed. Note too that a man of such humble livelihood has no qualms in speaking directly to the Buddha.Then he said to the Buddha:

Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. Atha kho nando gopālako bhagavantaṁ etadavoca:

Now at that time Nanda the cowherd was sitting not far from the Buddha.*Nanda is one of the most common names in Pali, and it is not possible to identify this Nanda with any confidence. This episode stands as a reminder that the Buddha’s teachings were open, and many people from different backgrounds may have been listening, quite apart from the “mendicants” to whom the discourse is typically addressed. Note too that a man of such humble livelihood has no qualms in speaking directly to the Buddha.
Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti.
Then he said to the Buddha:
Atha kho nando gopālako bhagavantaṁ etadavoca:

Now at that time Nanda the cowherd was sitting not far from the Buddha.*Nanda is one of the most common names in Pali, and it is not possible to identify this Nanda with any confidence. This episode stands as a reminder that the Buddha’s teachings were open, and many people from different backgrounds may have been listening, quite apart from the “mendicants” to whom the discourse is typically addressed. Note too that a man of such humble livelihood has no qualms in speaking directly to the Buddha.Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. Then he said to the Buddha:Atha kho nando gopālako bhagavantaṁ etadavoca:

“I won’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away.Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“ahaṁ kho, bhante, na orimaṁ tīraṁ upagacchāmi, na pārimaṁ tīraṁ upagacchāmi, na majjhe saṁsīdissāmi, na thale ussīdissāmi, na maṁ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

“I won’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away.
“ahaṁ kho, bhante, na orimaṁ tīraṁ upagacchāmi, na pārimaṁ tīraṁ upagacchāmi, na majjhe saṁsīdissāmi, na thale ussīdissāmi, na maṁ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

“I won’t drift towards the near shore or the far shore, or sink in the middle, or get stranded on high ground. And I won’t get taken by humans or non-humans or caught up in a whirlpool, and I won’t rot away.“ahaṁ kho, bhante, na orimaṁ tīraṁ upagacchāmi, na pārimaṁ tīraṁ upagacchāmi, na majjhe saṁsīdissāmi, na thale ussīdissāmi, na maṁ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

“Well then, Nanda, return the cows to their owners.”

“Tena hi tvaṁ, nanda, sāmikānaṁ gāvo niyyātehī”ti. *niyyātehī”ti → nīyyādehīti (bj); niyyādehīti (sya-all, km, pts1ed)

“Well then, Nanda, return the cows to their owners.”
“Tena hi tvaṁ, nanda, sāmikānaṁ gāvo niyyātehī”ti. *niyyātehī”ti → nīyyādehīti (bj); niyyādehīti (sya-all, km, pts1ed)

“Well then, Nanda, return the cows to their owners.”“Tena hi tvaṁ, nanda, sāmikānaṁ gāvo niyyātehī”ti. *niyyātehī”ti → nīyyādehīti (bj); niyyādehīti (sya-all, km, pts1ed)

“Sir, the cows will go back by themselves, since they love their calves.”

“Gamissanti, bhante, gāvo vacchagiddhiniyo”ti.

“Sir, the cows will go back by themselves, since they love their calves.”
“Gamissanti, bhante, gāvo vacchagiddhiniyo”ti.

“Sir, the cows will go back by themselves, since they love their calves.”“Gamissanti, bhante, gāvo vacchagiddhiniyo”ti.

“Still, Nanda, you should return them to their owners.”

“Niyyāteheva tvaṁ, nanda, sāmikānaṁ gāvo”ti.

“Still, Nanda, you should return them to their owners.”
“Niyyāteheva tvaṁ, nanda, sāmikānaṁ gāvo”ti.

“Still, Nanda, you should return them to their owners.”“Niyyāteheva tvaṁ, nanda, sāmikānaṁ gāvo”ti.

Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him,“Sir, I have returned the cows to their owners.May I receive the going forth, the ordination in the Buddha’s presence?”

Atha kho nando gopālako sāmikānaṁ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “niyyātitā, bhante, sāmikānaṁ gāvo. *niyyātitā → niyyāditā (bj, pts1ed); niyyātā (bj, sya-all, km)Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him,
Atha kho nando gopālako sāmikānaṁ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:
“Sir, I have returned the cows to their owners.
“niyyātitā, bhante, sāmikānaṁ gāvo. *niyyātitā → niyyāditā (bj, pts1ed); niyyātā (bj, sya-all, km)
May I receive the going forth, the ordination in the Buddha’s presence?”
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

Then Nanda, after returning the cows to their owners, went up to the Buddha and said to him,Atha kho nando gopālako sāmikānaṁ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “Sir, I have returned the cows to their owners.“niyyātitā, bhante, sāmikānaṁ gāvo. *niyyātitā → niyyāditā (bj, pts1ed); niyyātā (bj, sya-all, km)May I receive the going forth, the ordination in the Buddha’s presence?”Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence.Not long after his ordination,Venerable Nanda became one of the perfected.

Alattha kho nando gopālako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho …pe… aññataro ca panāyasmā nando arahataṁ ahosīti.

And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence.
Alattha kho nando gopālako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
Not long after his ordination,
Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho …pe…
Venerable Nanda became one of the perfected.
aññataro ca panāyasmā nando arahataṁ ahosīti.

And the cowherd Nanda received the going forth, the ordination in the Buddha’s presence.Alattha kho nando gopālako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Not long after his ordination,Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho …pe… Venerable Nanda became one of the perfected.aññataro ca panāyasmā nando arahataṁ ahosīti.

Catutthaṁ.

Catutthaṁ.

Catutthaṁ.