Dīgha Nikāya 25

Translators: sujato

Long Discourses 25

Udumbarikasutta

The Lion’s Roar at the Monastery of Lady Udumbarikā

1. Nigrodhaparibbājakavatthu
1. The Story of the Wanderer Nigrodha

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi.
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.

Atha kho sandhāno gahapati divā divassa rājagahā nikkhami bhagavantaṁ dassanāya.
Then the householder Sandhāna left Rājagaha in the middle of the day to see the Buddha.

Atha kho sandhānassa gahapatissa etadahosi:
Then it occurred to him,

“akālo kho bhagavantaṁ dassanāya.
“It’s the wrong time to see the Buddha,

Paṭisallīno bhagavā.
as he’s in retreat.

Manobhāvanīyānampi bhikkhūnaṁ asamayo dassanāya.
And it’s the wrong time to see the esteemed mendicants,

Paṭisallīnā manobhāvanīyā bhikkhū.
as they’re in retreat.

Yannūnāhaṁ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyyan”ti.
Why don’t I visit the wanderer Nigrodha at the lady Udumbarikā’s monastery for wanderers?”

Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami.
So he went to the monastery of the wanderers.

Tena kho pana samayena nigrodho paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā.
Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of low talk, such as

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.
talk about kings, bandits, and 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.

Addasā kho nigrodho paribbājako sandhānaṁ gahapatiṁ dūratova āgacchantaṁ.
Nigrodha saw Sandhāna coming off in the distance,

Disvā sakaṁ parisaṁ saṇṭhāpesi:
and hushed his own assembly:

“appasaddā bhonto hontu, mā bhonto saddamakattha.
“Be quiet, good sirs, don’t make a sound.

Ayaṁ samaṇassa gotamassa sāvako āgacchati sandhāno gahapati.
The householder Sandhāna, a disciple of the ascetic Gotama, is coming.

Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā rājagahe paṭivasanti, ayaṁ tesaṁ aññataro sandhāno gahapati.
He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Rājagaha.

Appasaddakāmā kho panete āyasmanto appasaddavinītā, appasaddassa vaṇṇavādino.
Such venerables like the quiet, are educated to be quiet, and praise the quiet.

Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”

Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
Then those wanderers fell silent.

Atha kho sandhāno gahapati yena nigrodho paribbājako tenupasaṅkami, upasaṅkamitvā nigrodhena paribbājakena saddhiṁ sammodi.
Then Sandhāna went up to the wanderer Nigrodha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sandhāno gahapati nigrodhaṁ paribbājakaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Nigrodha,

“aññathā kho ime bhonto aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.
“The way the wanderers make an uproar as they sit together and talk about all kinds of low topics is one thing.

Seyyathidaṁ—rājakathaṁ …pe… itibhavābhavakathaṁ iti vā.

Aññathā kho pana so bhagavā araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānī”ti.
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.”

Evaṁ vutte, nigrodho paribbājako sandhānaṁ gahapatiṁ etadavoca:
When Sandhāna said this, Nigrodha said to him,

“yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati?
“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?

Suññāgārahatā samaṇassa gotamassa paññā aparisāvacaro samaṇo gotamo nālaṁ sallāpāya.
Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion.

So antamantāneva sevati.
He just lurks on the periphery.

Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati.
He’s just like a one-eyed cow, circling around and lurking on the periphery.

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.
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!”

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ.
With clairaudience that is purified and superhuman, the Buddha heard this discussion between the householder Sandhāna and the wanderer Nigrodha.

Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena sumāgadhāya tīre moranivāpo tenupasaṅkami; upasaṅkamitvā sumāgadhāya tīre moranivāpe abbhokāse caṅkami.
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.

Addasā kho nigrodho paribbājako bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ.
Nigrodha saw him,

Disvāna sakaṁ parisaṁ saṇṭhāpesi:
and hushed his own assembly:

“appasaddā bhonto hontu, mā bhonto saddamakattha, ayaṁ samaṇo gotamo sumāgadhāya tīre moranivāpe abbhokāse caṅkamati.
“Be quiet, good sirs, don’t make a sound. The ascetic Gotama is walking mindfully on the bank of the Sumāgadhā.

Appasaddakāmo kho pana so āyasmā, appasaddassa vaṇṇavādī.
The venerable likes quiet and praises quiet.

Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyya.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.

Sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma:
If he comes, I’ll ask him this question:

‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’”ti?
‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?’”

Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
Then those wanderers fell silent.

2. Tapojigucchāvāda
2. Mortification in Disgust of Sin

Atha kho bhagavā yena nigrodho paribbājako tenupasaṅkami.
Then the Buddha went up to the wanderer Nigrodha,

Atha kho nigrodho paribbājako bhagavantaṁ etadavoca:
who said to him,

“etu kho, bhante, bhagavā, svāgataṁ, bhante, bhagavato.
“Let the Blessed One come, sir! Welcome to the Blessed One, sir!

Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.
It’s been a long time since you took the opportunity to come here.

Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti.
Please, sir, sit down, this seat is ready.”

Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out,

Nigrodhopi kho paribbājako aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi.
while Nigrodha took a low seat and sat to one side.

Ekamantaṁ nisinnaṁ kho nigrodhaṁ paribbājakaṁ bhagavā etadavoca:
The Buddha said to him,

“kāya nuttha, nigrodha, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Nigrodha, what were you sitting talking about just now? What conversation was left unfinished?”

Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca:
Nigrodha said,

“idha mayaṁ, bhante, addasāma bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ, disvāna evaṁ avocumhā:
“Well, sir, I saw you walking mindfully and said:

‘sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma:
‘If the ascetic Gotama comes, I’ll ask him this question:

“ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”’ti?
“Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?”’

Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.
This is the conversation that was unfinished when the Buddha arrived.”

“Dujjānaṁ kho etaṁ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyaṁ.
“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.

Iṅgha tvaṁ maṁ, nigrodha, sake ācariyake adhijegucche pañhaṁ puccha:
Please ask me a question about the higher disgust of sin in your own tradition:

‘kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā’”ti?
‘How are the conditions for the fervent mortification in disgust of sin completed, and how are they incomplete?’”

Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ:
When he said this, those wanderers made an uproar,

“acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa gotamassa mahiddhikatā mahānubhāvatā, yatra hi nāma sakavādaṁ ṭhapessati, paravādena pavāressatī”ti.
“Oh, 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!”

Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca:
Then Nigrodha, having quieted those wanderers, said to the Buddha,

“mayaṁ kho, bhante, tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharāma.
“Sir, we teach fervent mortification in disgust of sin, regarding it as essential and clinging to it.

Kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā”ti?
How are the conditions for the fervent mortification in disgust of sin completed, and how are they incomplete?”

“Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati,
“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.

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 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 has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.

so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko, sattāgāriko vā hoti sattālopiko, ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti, sattahipi dattīhi yāpeti;
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.

ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti, sattāhikampi āhāraṁ āhāreti, iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
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.

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 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 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,
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.

kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,
They tear out their hair and beard, committed to this practice.

ubbhaṭṭhakopi hoti āsanapaṭikkhitto,
They constantly stand, refusing seats.

ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,
They squat, committed to persisting in the squatting position.

kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti,
They lie on a mat of thorns, making a mat of thorns their bed.

phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti,
They make their bed on a plank, or the bare ground.

ekapassayikopi hoti
They lie only on one side.

rajojalladharo,
They wear dust and dirt.

abbhokāsikopi hoti
They stay in the open air.

yathāsanthatiko,
They sleep wherever they lay their mat.

vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto,
They eat unnatural things, committed to the practice of eating unnatural foods.

apānakopi hoti apānakattamanuyutto,
They don’t drink, committed to the practice of not drinking liquids.

sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
They’re committed to the practice of immersion in water three times a day, including the evening.

Taṁ kiṁ maññasi, nigrodha,
What do you think, Nigrodha?

yadi evaṁ sante tapojigucchā paripuṇṇā vā hoti aparipuṇṇā vā”ti?
If this is so, is the fervent mortification in disgust of sin complete, or incomplete?”

“Addhā kho, bhante, evaṁ sante tapojigucchā paripuṇṇā hoti, no aparipuṇṇā”ti.
“Clearly, sir, if that is so the fervent mortification in disgust of sin is complete, not incomplete.”

“Evaṁ paripuṇṇāyapi kho ahaṁ, nigrodha, tapojigucchāya anekavihite upakkilese vadāmī”ti.
“But even such a completed mortification has many defects, I say.”

2.1. Upakkilesa
2.1. Defects

“Yathā kathaṁ pana, bhante, bhagavā evaṁ paripuṇṇāya tapojigucchāya anekavihite upakkilese vadatī”ti?
“But how does the Buddha say that even such a completed mortification has many defects?”

“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.
“Firstly, a mortifier undertakes a practice of mortification. They’re happy with that, as they’ve got all they wished for.

Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.

Ayampi kho, nigrodha, tapassino upakkileso hoti.
This is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti.
Furthermore, a mortifier undertakes a practice of mortification. They glorify themselves and put others down on account of that.

Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti.

Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati.
Furthermore, a mortifier undertakes a practice of mortification. They become indulgent and infatuated and fall into negligence on account of that.

Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati.

Ayampi kho, nigrodha, tapassino upakkileso hoti.
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.
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.

Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.

Ayampi kho, nigrodha, tapassino upakkileso hoti.
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.
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.

Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti.

Ayampi kho, nigrodha, tapassino upakkileso hoti.
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.
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.

Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati.

Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī bhojanesu vodāsaṁ āpajjati:
Furthermore, a mortifier becomes fussy about food, saying,

‘idaṁ me khamati, idaṁ me nakkhamatī’ti.
‘This is acceptable to me, this is not acceptable to me.’

So yañca khvassa nakkhamati, taṁ sāpekkho pajahati.
What is not acceptable they give up in expectation.

Yaṁ panassa khamati, taṁ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati …pe…
But what is acceptable they eat tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.

ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati lābhasakkārasilokanikantihetu:
Furthermore, a mortifier undertakes a practice of mortification out of longing for possessions, honor, and popularity, thinking,

‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe…
‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’

ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā apasādetā hoti:
Furthermore, a mortifier rebukes a certain ascetic or brahmin,

‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti.
‘But what is this one doing, living in abundance! According to this ascetic’s doctrine, everything—

Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe…
plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together like the thunder of a tooth-hammer!’

ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garukariyamānaṁ māniyamānaṁ pūjiyamānaṁ.
Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families.

Disvā tassa evaṁ hoti:
They think,

‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti.
‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families.

Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu uppādetā hoti …pe…
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.

ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī āpāthakanisādī hoti …pe…
Furthermore, a mortifier sits meditation only when people can see them.

ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī attānaṁ adassayamāno kulesu carati:
Furthermore, a mortifier sneaks about among families, thinking,

‘idampi me tapasmiṁ idampi me tapasmin’ti …pe…
‘This is part of my mortification; this is part of my mortification.’

ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī kiñcideva paṭicchannaṁ sevati.
Furthermore, a mortifier sometimes behaves in an underhand manner.

So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: ‘khamatī’ti.
When asked whether something is acceptable to them, they say it is, even though it isn’t.

Khamamānaṁ āha: ‘nakkhamatī’ti.
Or they say it isn’t, even though it is.

Iti so sampajānamusā bhāsitā hoti …pe…
Thus they tell a deliberate lie.

ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ nānujānāti …pe…
Furthermore, a mortifier disagrees with the way that the Realized One or their disciple teaches Dhamma, even when they make a valid point.

ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Puna caparaṁ, nigrodha, tapassī kodhano hoti upanāhī.
Furthermore, a mortifier is irritable and hostile …

Yampi, nigrodha, tapassī kodhano hoti upanāhī.

Ayampi kho, nigrodha, tapassino upakkileso hoti.

Puna caparaṁ, nigrodha, tapassī makkhī hoti paḷāsī …pe…
offensive and contemptuous …

issukī hoti maccharī …
jealous and stingy …

saṭho hoti māyāvī …
devious and deceitful …

thaddho hoti atimānī …
obstinate and vain …

pāpiccho hoti pāpikānaṁ icchānaṁ vasaṁ gato …
they have corrupt wishs, falling under the sway of corrupt wishes …

micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato …
they have wrong view, being attached to an extremist view …

sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.
they’re attached to their own views, holding them tight, and refusing to let go.

Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.

Ayampi kho, nigrodha, tapassino upakkileso hoti.
This too is a defect in that mortifier.

Taṁ kiṁ maññasi, nigrodha,
What do you think, Nigrodha?

yadime tapojigucchā upakkilesā vā anupakkilesā vā”ti?
Are such mortifications defective or not?”

“Addhā kho ime, bhante, tapojigucchā upakkilesā, no anupakkilesā.
“Clearly, sir, they’re defective.

Ṭhānaṁ kho panetaṁ, bhante, vijjati yaṁ idhekacco tapassī sabbeheva imehi upakkilesehi samannāgato assa;
It’s possible that a mortifier might have all of these defects,

ko pana vādo aññataraññatarenā”ti.
let alone one or other of them.”

2.2. Parisuddhapapaṭikappattakathā
2.2. On Reaching the Shoots

“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.
“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.

Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.

Evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attānukkaṁseti na paraṁ vambheti …pe…
Furthermore, a mortifier undertakes a practice of mortification. They don’t glorify themselves or put others down on account of that.

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati …pe…
They don’t become indulgent …

evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo …pe…
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 …

evaṁ so tasmiṁ ṭhāne parisuddho hoti.

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

evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati …pe…
They don’t become indulgent because of it …

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī bhojanesu na vodāsaṁ āpajjati:
Furthermore, a mortifier doesn’t become fussy about food, saying,

‘idaṁ me khamati, idaṁ me nakkhamatī’ti.
‘This is acceptable to me, this is not acceptable to me.’

So yañca khvassa nakkhamati, taṁ anapekkho pajahati.
What is not acceptable they give up without expectation.

Yaṁ panassa khamati, taṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati …pe…
But what is acceptable they eat without being tied, infatuated, attached, seeing the drawbacks, and understanding the escape.

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī na tapaṁ samādiyati lābhasakkārasilokanikantihetu:
Furthermore, a mortifier doesn’t undertake a practice of mortification out of longing for possessions, honor, and popularity …

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā nāpasādetā hoti:
Furthermore, a mortifier doesn’t rebuke a certain ascetic or brahmin,

‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti.
‘But what is this one doing, living in abundance! According to this ascetic’s doctrine, everything—

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garu kariyamānaṁ māniyamānaṁ pūjiyamānaṁ.
Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families.

Disvā tassa na evaṁ hoti:
It never occurs to them,

‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti.
‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families.

Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu nuppādetā hoti …pe…
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.

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī na āpāthakanisādī hoti …pe…
Furthermore, a mortifier doesn’t sit meditation only when people can see them.

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī na attānaṁ adassayamāno kulesu carati:
Furthermore, a mortifier doesn’t sneak about among families, thinking,

‘idampi me tapasmiṁ, idampi me tapasmin’ti …pe…
‘This is part of my mortification; this is part of my mortification.’

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī na kiñcideva paṭicchannaṁ sevati, so:
Furthermore, a mortifier never behaves in an underhand manner.

‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha:
When asked whether something is acceptable to them, they say it isn’t when it isn’t.

‘nakkhamatī’ti.

Khamamānaṁ āha:
Or they say it is when it is.

‘khamatī’ti.

Iti so sampajānamusā na bhāsitā hoti …pe…
Thus they don’t tell a deliberate lie.

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ anujānāti …pe…
Furthermore, a mortifier agrees with the way that the Realized One or their disciple teaches Dhamma when they make a valid point.

evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Puna caparaṁ, nigrodha, tapassī akkodhano hoti anupanāhī.
Furthermore, a mortifier is not irritable and hostile …

Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṁ so tasmiṁ ṭhāne parisuddho hoti.

Puna caparaṁ, nigrodha, tapassī amakkhī hoti apaḷāsī …pe…
offensive and contemptuous …

anissukī hoti amaccharī …
jealous and stingy …

asaṭho hoti amāyāvī …
devious and deceitful …

atthaddho hoti anatimānī …
obstinate and vain …

na pāpiccho hoti na pāpikānaṁ icchānaṁ vasaṁ gato …
they don’t have corrupt wishes …

na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā samannāgato …
and wrong view …

na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī.
they’re not attached to their own views, holding them tight, and refusing to let go.

Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī.

Evaṁ so tasmiṁ ṭhāne parisuddho hoti.
So they’re pure on that point.

Taṁ kiṁ maññasi, nigrodha,
What do you think, Nigrodha?

yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?
If this is so, is the fervent mortification in disgust of sin purified or not?”

“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.
“Clearly, sir, it is purified. It has reached the peak and the pith.”

“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca;
“No, Nigrodha, at this point the fervent mortification in disgust of sin has not yet reached the peak and the pith.

api ca kho papaṭikappattā hotī”ti.
Rather, it has only reached the shoots.”

2.3. Parisuddhatacappattakathā
2.3. On Reaching the Bark

“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?
“But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith?

Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.
Please help me reach the peak and the pith!”

“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.
“Nigrodha, take a mortifier who is restrained in the fourfold constraint.

Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti?
And how is a mortifier restrained in the fourfold constraint?

Idha, nigrodha, tapassī na pāṇaṁ atipāteti, na pāṇaṁ atipātayati, na pāṇamatipātayato samanuñño hoti.
It’s when a mortifier doesn’t kill living creatures, doesn’t get others to kill, and doesn’t approve of killing.

Na adinnaṁ ādiyati, na adinnaṁ ādiyāpeti, na adinnaṁ ādiyato samanuñño hoti.
They don’t steal, get others to steal, or approve of stealing.

Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti.
They don’t lie, get others to lie, or approve of lying.

Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato 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.

Evaṁ kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.
That’s how a mortifier is restrained in the fourfold constraint.

Yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya.
When a mortifier is restrained in the fourfold constraint, that is their mortification.

So abhiharati no hīnāyāvattati.
They step forward, not falling back.

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
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 pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in front of them.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.

Byāpādappadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṁ parisodheti.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.

Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā 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.

Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.

Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
They give up these five hindrances, corruptions of the heart that weaken wisdom.

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.
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.

Karuṇāsahagatena cetasā …pe…
They meditate spreading a heart full of compassion …

muditāsahagatena cetasā …pe…
They meditate spreading a heart full of rejoicing …

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 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.

Taṁ kiṁ maññasi, nigrodha.
What do you think, Nigrodha?

Yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?
If this is so, is the fervent mortification in disgust of sin purified or not?”

“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.
“Clearly, sir, it is purified. It has reached the peak and the pith.”

api ca kho tacappattā hotī”ti.
Rather, it has only reached the bark.”

2.4. Parisuddhaphegguppattakathā
2.4. On Reaching the Softwood

“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?
“But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith?

Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.
Please help me reach the peak and the pith!”

“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.
“Nigrodha, take a mortifier who is restrained in the fourfold constraint.

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
They give up these five hindrances, corruptions of the heart that weaken wisdom.

mettāsahagatena cetasā …pe…
Then they meditate spreading a heart full of love …

karuṇāsahagatena cetasā …pe…
compassion …

muditāsahagatena cetasā …pe…
rejoicing …

upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
equanimity.

So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ, tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

Taṁ kiṁ maññasi, nigrodha,
What do you think, Nigrodha?

yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?
If this is so, is the fervent mortification in disgust of sin purified or not?”

“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti, no aparisuddhā, aggappattā ca sārappattā cā”ti.
“Clearly, sir, it is purified. It has reached the peak and the pith.”

api ca kho phegguppattā hotī”ti.
Rather, it has only reached the softwood.”

3. Parisuddhaaggappattasārappattakathā
3. On Reaching the Heartwood

“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?
“But at what point, sir, does the fervent mortification in disgust of sin reach the peak and the pith?

Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.
Please help me reach the peak and the pith!”

“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.
“Nigrodha, take a mortifier who is restrained in the fourfold constraint.

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
They give up these five hindrances, corruptions of the heart that weaken wisdom.

mettāsahagatena cetasā …pe…
Then they meditate spreading a heart full of love …

upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
equanimity …

So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
They recollect many kinds of past lives, with features and details.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

Taṁ kiṁ maññasi, nigrodha,
What do you think, Nigrodha?

yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?
If this is so, is the fervent mortification in disgust of sin purified or not?”

“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.
“Clearly, sir, it is purified. It has reached the peak and the pith.”

“Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca hoti sārappattā ca.
“Nigrodha, at this point the fervent mortification in disgust of sin has reached the peak and the pith.

Iti kho, nigrodha, yaṁ maṁ tvaṁ avacāsi:
Nigrodha, remember you said this to me:

‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’ti.
‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?’

Iti kho taṁ, nigrodha, ṭhānaṁ uttaritarañca paṇītatarañca, yenāhaṁ sāvake vinemi, yena mayā 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 purpose of the spiritual life.”

Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ:
When he said this, those wanderers made an uproar,

“ettha mayaṁ anassāma sācariyakā, na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti.
“In that case, we’re lost, and so is our tradition! We don’t know anything better or finer than that!”

4. Nigrodhassapajjhāyana
4. Nigrodha Feels Depressed

Yadā aññāsi sandhāno gahapati:
Then the householder Sandhāna realized,

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

Atha nigrodhaṁ paribbājakaṁ etadavoca:
So he said to the wanderer Nigrodha,

“iti kho, bhante nigrodha, yaṁ maṁ tvaṁ avacāsi:
“Honorable Nigrodha, remember you said this to me:

‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati,
‘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?

suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya, so antamantāneva sevati;
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.

seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati.
He’s just like a one-eyed cow, circling around and lurking on the periphery.

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.
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!’

Ayaṁ kho so, bhante, bhagavā arahaṁ sammāsambuddho idhānuppatto, aparisāvacaraṁ pana naṁ karotha, gokāṇaṁ pariyantacāriniṁ karotha, ekapañheneva naṁ saṁsādetha, tucchakumbhīva naṁ orodhethā”ti.
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?”

Evaṁ vutte, nigrodho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When he said this, Nigrodha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

Atha kho bhagavā nigrodhaṁ paribbājakaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā nigrodhaṁ paribbājakaṁ etadavoca:
Knowing this, the Buddha said to him,

“saccaṁ kira, nigrodha, bhāsitā te esā vācā”ti?
“Is it really true, Nigrodha—are those your words?”

“Saccaṁ, bhante, bhāsitā me esā vācā, yathābālena yathāmūḷhena yathāakusalenā”ti.
“It’s true, sir, those are my words. It was foolish, stupid, and unskillful of me.”

“Taṁ kiṁ maññasi, nigrodha.
“What do you think, Nigrodha?

Kinti te sutaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
Have you heard that wanderers of the past who were elderly and senior, the teachers of teachers, said that

‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.
when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a dreadful racket as they sat and talked about all kinds of low topics,

Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā.

Seyyathāpi tvaṁ etarahi sācariyako.
like you do in your tradition these days?

Udāhu, evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṁ etarahī’”ti.
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?”

“Sutaṁ metaṁ, bhante. Paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
“I have heard that wanderers of the past who were elderly and senior, said that

‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, na evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.
when the perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an uproar,

Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā,

seyyathāpāhaṁ etarahi sācariyako.
like I do in my tradition these days.

Evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.
They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.”

“Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi:
“Nigrodha, you are a sensible and mature man. Did it not occur to you:

‘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?
‘The Blessed One is awakened, tamed, serene, crossed over, and extinguished. And he teaches Dhamma for awakening, taming, serenity, crossing over, and extinguishment’?”

5. Brahmacariyapariyosānasacchikiriyā
5. The Culmination of the Spiritual Path

Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca:
Nigrodha said,

“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ bhagavantaṁ avacāsiṁ.
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in that way.

Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“Taggha tvaṁ, nigrodha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo maṁ tvaṁ evaṁ avacāsi.
“Indeed, Nigrodha, you made a mistake. It was foolish, stupid, and unskillful of you to speak in that way.

Yato ca kho tvaṁ, nigrodha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjati.
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.

Ahaṁ kho pana, nigrodha, evaṁ vadāmi:
Nigrodha, this is what I say:

‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi.
Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.

Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati sattavassāni.
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.

Tiṭṭhantu, nigrodha, satta vassāni.
Let alone seven years.

Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi.
Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.

Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati cha vassāni.
By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in six years …

Pañca vassāni …
five years …

cattāri vassāni …
four years …

tīṇi vassāni …
three years …

dve vassāni …
two years …

ekaṁ vassaṁ.
one year …

Tiṭṭhatu, nigrodha, ekaṁ vassaṁ.

Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṁ dhammaṁ desemi.

Tiṭṭhantu, nigrodha, satta māsāni …

cha māsāni …
six months …

pañca māsāni …
five months …

cattāri māsāni …
four months …

tīṇi māsāni …
three months …

dve māsāni …
two months …

ekaṁ māsaṁ …
one month …

aḍḍhamāsaṁ.
a fortnight.

Tiṭṭhatu, nigrodha, aḍḍhamāso.
Let alone a fortnight.

Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati sattāhaṁ’.
By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven days.

6. Paribbājakānaṁpajjhāyana
6. The Wanderers Feel Depressed

Siyā kho pana te, nigrodha, evamassa:
Nigrodha, you might think,

‘antevāsikamyatā no samaṇo gotamo evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants pupils.’

Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
But you should not see it like this.

Yo eva vo ācariyo, so eva vo ācariyo hotu.
Let your teacher remain your teacher.

Siyā kho pana te, nigrodha, evamassa:
You might think,

‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants us to give up our recitation.’

Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
But you should not see it like this.

Yo eva vo uddeso so eva vo uddeso hotu.
Let your recitation remain as it is.

Siyā kho pana te, nigrodha, evamassa:
You might think,

‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants us to give up our livelihood.’

Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
But you should not see it like this.

Yo eva vo ājīvo, so eva vo ājīvo hotu.
Let your livelihood remain as it is.

Siyā kho pana te, nigrodha, evamassa:
You might think,

‘ye no dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo samaṇo gotamo evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants us to start doing things that are unskillful and considered unskillful in our tradition.’

Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
But you should not see it like this.

Akusalā ceva vo te dhammā hontu akusalasaṅkhātā ca sācariyakānaṁ.
Let those things that are unskillful and considered unskillful in your tradition remain as they are.

Siyā kho pana te, nigrodha, evamassa:
You might think,

‘ye no dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo samaṇo gotamo evamāhā’ti.
‘The ascetic Gotama speaks like this because he wants us to stop doing things that are skillful and considered skillful in our tradition.’

Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
But you should not see it like this.

Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṁ.
Let those things that are skillful and considered skillful in your tradition remain as they are.

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.
I do not speak for any of these reasons.

Santi ca kho, nigrodha, akusalā dhammā appahīnā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, yesāhaṁ pahānāya dhammaṁ desemi.
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.

Yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.
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.”

Evaṁ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu yathā taṁ mārena pariyuṭṭhitacittā.
When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, as if their minds were possessed by Māra.

Atha kho bhagavato etadahosi:
Then the Buddha thought,

“sabbepime moghapurisā phuṭṭhā pāpimatā.
“All these foolish people have been touched by the Wicked One!

Yatra hi nāma ekassapi na evaṁ bhavissati:
For not even a single one thinks,

‘handa mayaṁ aññāṇatthampi samaṇe gotame brahmacariyaṁ carāma, kiṁ karissati sattāho’”ti?
‘Come, let us lead the spiritual life under the ascetic Gotama for the sake of enlightenment—for what do seven days matter?’”

Atha kho bhagavā udumbarikāya paribbājakārāme sīhanādaṁ naditvā vehāsaṁ abbhuggantvā gijjhakūṭe pabbate paccupaṭṭhāsi.
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.

Sandhāno pana gahapati tāvadeva rājagahaṁ pāvisīti.
Meanwhile, the householder Sandhāna went right back to Rājagaha.

Udumbarikasuttaṁ niṭṭhitaṁ dutiyaṁ.