Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)So I have heard. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ.
bhikkhusaṅghena → bhikkhusaṁghena (ms2005, pts)At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. Tena kho pana samayena dhanañjānī nāma brāhmaṇī cañcalikappe paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca.
dhanañjānī → dhānañjānī (pts1ed) | cañcalikappe → maṇḍalakappe (bj); caṇḍalakappe (si, pts1ed); paccalakappe (sya-all, km) | dhanañjānī → dhānañjānī (pts) | cañcalikappe → caṇḍalakappe (pts) | dhanañjānī → dhānañjānī (bj: PTS) | maṇḍalakappe → caññalikappe (bj: machasaṁ); paccalakappe (bj: syā); caṇḍalakappe (bj: sīmu8) | dhanañjānī → dhānañjānī (cck: sī. pī.) | cañcalikappe → maṇḍalakappe (cck: sī.); paccalakappe (cck: syā. kaṁ.); caṇḍalakappe (cck: pī.) | Dhānañjānī → Bm Si Dhan- throughout. (pts note) | Caṇḍalakappe → So Sk elsewhere, after reading Vasalakappe here; Bm Cañcalikappe; Si Paccagakappe; Bu Vaddhalakappe. A Kandy MS reads Caṇḍalako. (pts note) | saṅghe → saṁghe (ms2005, pts)Now at that time a brahmin lady named Dhanañjānī was residing at Caṇḍalakappa. She was devoted to the Buddha, the teaching, and the Saṅgha. Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṁ udānaṁ udānesi:
dhanañjānī → dhānañjānī (pts)Once, she tripped and expressed this heartfelt sentiment three times:

“Namo tassa bhagavato arahato sammāsambuddhassa.“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassa.Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Namo tassa bhagavato arahato sammāsambuddhassā”ti.
sammāsambuddhassāti → sammāsambuddhassātī (pts) | sammāsambuddhassātī → Si omit 3rd repetition. (pts note)Homage to him, the blessed one, the perfected one, the fully awakened Buddha!”

Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo.
cañcalikappe → maṇḍalakappe (bj); paccalakappe (sya-all); caṇḍalakappe (pts) | saṅgāravo → sagāravo (sya-all) | sākkharappabhedānaṁ → sākkharappabhadānaṁ (pts) | saṅgāravo → sagāravo (bj: syā) | Saṅgāravo → So Sk Bm & Bu; Si Sagāravo. (pts note) | lokāyatamahāpurisalakkhaṇesu → lokāyata mahāpurisalakkhaṇesu (th)Now at that time the student Saṅgārava was residing in Caṇḍalakappa. He was young, newly tonsured; he was sixteen years old. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man.

Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṁ vācaṁ bhāsamānāya.
saṅgāravo → sagāravo (sya-all) | dhanañjāniyā → dhānañjāniyā (pts) | Dhānañjāniyā → Bm Dhanaṅjānīyā. (pts note)Hearing Dhanañjānī’s exclamation, Sutvā dhanañjāniṁ brāhmaṇiṁ etadavoca:
sutvā → sutvāna (sya-all) | dhanañjāniṁ → dhānañjāniṁ (pts) | etadavoca → etad avoca avabhūtā (pts)he said to her, “avabhūtāva ayaṁ dhanañjānī brāhmaṇī, parabhūtāva ayaṁ dhanañjānī brāhmaṇī, vijjamānānaṁ tevijjānaṁ brāhmaṇānaṁ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṁ bhāsissatī”ti.
avabhūtāva ayaṁ → avabhūtā cayaṁ (bj, pts1ed); avabhūtā ca yaṁ (sya-all, km) | tevijjānaṁ → idaṁ padaṁ bj, pts1ed potthakesu, bhāsissatī”ti → bhāsatīti (bj, sya-all, km, pts1ed) | parabhūtāva ayaṁ → parābhūtā ca yaṁ (sya-all, km); parābhūtā cayaṁ (pts1ed) | parabhūtāva → paribhūtāva (bj) | bhāsissatīti → bhāsatīti (bj, sya-all, pts) | samaṇakassa → samaṇassa (sya-all) | parabhūtāva ayaṁ dhanañjānī → parābhūtā ca yaṁ dhānañjānī (pts) | tevijjānaṁ → (pts) | bhāsatīti → bhāsissatīti (bj: machasaṁ) | ayaṁ → avabhūtā cayaṁ (cck: sī. syā. kaṁ. pī.) | ayaṁ → parābhūtā cayaṁ (cck: sī. syā. kaṁ. pī.) | tevijjānaṁ → ( ) sī. syā. kaṁ. pī. potthakesu natthi (cck note) | bhāsissatī’’ti → bhāsatīti (cck: sī. syā. kaṁ. pī) | yaṁ → Sk athabūtā 'yaṁ; Bm v'; ayaṁ; Si ca yaṁ (pts note) | yaṁ → So Sk; Bm v'; ayam; Si ca yaṁ. (pts note) | bhāsatīti → Bm bhāsissatīti. (pts note) | avabhūtāva ayaṁ dhanañjānī → ca yaṁ dhānañjāni (pts)“The brahmin lady Dhanañjānī is a disgrace! Though brahmins proficient in the three Vedas are found, she will praise that shaveling, that fake ascetic.”

“Na hi pana tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jānāsi.
hi → Sk omits hi. (pts note) | tāta → Sk omits tāta. (pts note) | Bhadramukha → Sk Bh-ā. (pts note) | sīlapaññāṇaṁ → sīla paññāṇaṁ (th)“But dearest boy, you don’t understand the Buddha’s ethics and wisdom. Sace tvaṁ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṁ jāneyyāsi, na tvaṁ, tāta bhadramukha, taṁ bhagavantaṁ akkositabbaṁ paribhāsitabbaṁ maññeyyāsī”ti.
sīlapaññāṇaṁ → sīla paññāṇaṁ (th)If you did, you’d never think of abusing or insulting him.”

“Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṁ anuppatto hoti atha me āroceyyāsī”ti.
cañcalikappaṁ → maṇḍalakappaṁ (bj); caṇḍalakappaṁ (pts) | gotamo cañcalikappaṁ → paccalakappaṁ (sya-all) | me → atha kho, me (bj: sīmu8) | me → Sk kho for me. (pts note) | tena hi → tenahi (th)“Well then, ma’am, let me know when the Buddha arrives in Caṇḍalakappa.”

“Evaṁ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.
dhanañjānī → dhānañjānī (pts) | saṅgāravassa → sagāravassa (th) | paccassosi → paccassosiṁ (th)“I will, dearest,” she replied.

Atha kho bhagavā kosalesu anupubbena cārikaṁ caramāno yena cañcalikappaṁ tadavasari.
cañcalikappaṁ → maṇḍalakappaṁ (bj); paccalakappaṁ (sya-all) | yena cañcalikappaṁ tadavasari → caṇḍalakappaṁ tad avasari (pts)And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa, Tatra sudaṁ bhagavā cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane.
cañcalikappe → maṇḍalakappe (bj); paccalakappe (sya-all); caṇḍalakappe (pts)where he stayed in the mango grove of the Todeyya brahmins.

Assosi kho dhanañjānī brāhmaṇī: “bhagavā kira cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane”ti.
cañcalikappaṁ → maṇḍalakappaṁ (bj); paccalakappaṁ (sya-all); caṇḍalakappaṁ (pts) | cañcalikappe → maṇḍalakappe (bj); paccalakappe (sya-all); caṇḍalakappe (pts) | dhanañjānī → dhānañjānī (pts) | ambavaneti → ambavane ti (pts)Dhanañjānī heard that he had arrived. Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṁ māṇavaṁ etadavoca:
saṅgāravo → sagāravo (sya-all) | saṅgāravaṁ → sagāravaṁ (sya-all) | dhanañjānī → dhānañjānī (pts) | tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts) | etadavoca → etad avoca (pts)So she went to Saṅgārava and told him, adding, “ayaṁ, tāta bhadramukha, so bhagavā cañcalikappaṁ anuppatto, cañcalikappe viharati todeyyānaṁ brāhmaṇānaṁ ambavane.
cañcalikappaṁ → maṇḍalakappaṁ (bj); paccalakappaṁ (sya-all); caṇḍalakappaṁ (pts) | cañcalikappe → maṇḍalakappe (bj); paccalakappe (sya-all); caṇḍalakappe (pts) Yassadāni, tāta bhadramukha, kālaṁ maññasī”ti.
yassadāni → yassadāni tvaṁ (bj, sya-all, pts) | tvaṁ → yassadāni (bj: machasaṁ) | yassadāni → yassa dāni tvaṁ (pts)“Please, dearest boy, go at your convenience.”

“Evaṁ, bho”ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
bhoti → bhotīti (bj, sya-all, pts) | saṅgāravo → sagāravo (sya-all) | dhanañjāniyā brāhmaṇiyā paṭissutvā → dhānañjāniyā brāhmaṇiya paṭisutvā (pts) | bhotī’ti → evaṁ bhoti (bj: machasaṁ) | bhotīti → Sk bhoti. (pts note) | tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts)“Yes, ma’am,” replied Saṅgārava. He went to the Buddha and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo māṇavo bhagavantaṁ etadavoca:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts) | saṅgāravo → sagāravo (sya-all) | etadavoca → etad (pts)When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti.
kho → Sk omits kho. (pts note) | + → avoca (pts)“Worthy Gotama, there are some ascetics and brahmins who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in this life. Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesaṁ bhavaṁ gotamo katamo”ti?
ti → Sk Bm omits ti. (pts note) | katamoti → katamo ti (pts)Where do you stand regarding these?”

“Diṭṭhadhammābhiññāvosānapāramippattānaṁ, ādibrahmacariyaṁ paṭijānantānampi kho ahaṁ, bhāradvāja, vemattaṁ vadāmi.
vemattaṁ → vemattataṁ (bj, pts) | vemattataṁ → vemattaṁ (bj: machasaṁ) | Diṭṭhadhammābhiññāvosānapāramippattānaṁ → Sk Bm d-pattā. (pts note) | paṭijānantānam → Bm p-antīti. Na pi kho ahaṁ. (pts note) | vemattataṁ → Si vemattaṁ. (pts note) | paṭijānantānampi → paṭijānantānaṁpi (th) | paṭijānantānampi → paṭijānantānam pi (pts)“I say there is a disparity among those who claim to have mastered the fundamentals of the spiritual life having attained perfection and consummation of insight in this life. Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā.There are some ascetics and brahmins who are oral transmitters. Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti;
te → tena (sya-all) | te → Bm Si tena. (pts note)Through oral transmission they claim to have mastered the fundamentals of the spiritual life. seyyathāpi brāhmaṇā tevijjā.For example, the brahmins who are proficient in the three Vedas. Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṁ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti;There are some ascetics and brahmins who solely by mere faith claim to have mastered the fundamentals of the spiritual life. seyyathāpi takkī vīmaṁsī.For example, those who rely on logic and inquiry. Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti.
sāmaṁyeva → sāmaññeva (bjt) | sāmaṁyeva → sāmaṁ yeva (pts)There are some ascetics and brahmins who, having directly known for themselves the principle regarding teachings not learned before from another, claim to have mastered the fundamentals of the spiritual life. Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi.
sāmaṁyeva → sāmaññeva (bjt) | sāmaṁyeva → sāmaṁ yeva (pts) | tesāhamasmi → tesāham asmi tad aminā p (pts)I am one of those. Tadamināpetaṁ, bhāradvāja, pariyāyena veditabbaṁ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṁyeva dhammaṁ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṁ paṭijānanti, tesāhamasmi.
tesāhamasmi → tesāhamasmīti (bj) | tadamināpetaṁ → tadimināpetaṁ (sya-all) | diṭṭhadhammābhiññāvosānapāramippattā → diṭṭhadhammābhiññavosānapāramippattā (pts) | sāmaṁyeva → sāmaññeva (bjt) | tadamināpetaṁ → etaṁ (pts) | sāmaṁyeva → sāmaṁ yeva (pts) | tesāhamasmi → tesāham asmi (pts)And here’s a way to understand that I am one of them.

Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:
me → Bm omits me. (pts note) | pubbeva → pubbe va (pts) | bodhisattasseva → bodhisattass eva (pts) | etadahosi → etad ahosi (pts)Before my awakening—when I was still unawakened but intent on awakening—I thought: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
rajāpatho → rājāpatho (pts) | abbhokāso → Bm a-se. (pts note)‘Life at home is cramped and dirty, life gone forth is wide open. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my) | pabbajeyyanti → pabbajeyyan ti (pts)Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ So kho ahaṁ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.
mātāpitūnaṁ → mātāpitunnaṁ (bj) | rudantānaṁ → rodantānaṁ (sya-all)Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
kiṅkusalagavesī → kiṁkusalagavesī (my, bjt, th, ms2005)Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him, ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.‘Reverend Kālāma, I wish to lead the spiritual life in this teaching and training.’

Evaṁ vutte, bhāradvāja, āḷāro kālāmo maṁ etadavoca:Āḷāra Kālāma replied, ‘viharatāyasmā.‘Stay, venerable. Tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
sayaṁ → (sya-all) | nacirasseva → na cirasseva (bjt)This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’

So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.I quickly memorized that teaching. So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
oṭṭhapahatamattena → oṭṭhappahatamattena (bjt)As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.” addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.Surely he meditates knowing and seeing this teaching.’

Atha khvāhaṁ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:So I approached Āḷāra Kālāma and said to him: ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
pavedesīti → pavedemīti (bj) | viharāmīti → (sya-all)‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’ Evaṁ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.When I said this, he declared the dimension of nothingness.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;
mayhampatthi → mayhaṁpatthi (my, th)‘It’s not just Āḷāra Kālāma who has faith, na kho āḷārasseva kālāmassa atthi vīriyaṁ …pe…
vīriyaṁ → viriyaṁ (bjt) | vīriyaṁ → viriyaṁ mayhaṁpatthi viriyaṁ (th)energy, sati …mindfulness, samādhi …immersion, paññā, mayhampatthi paññā.
mayhampatthi → mayhaṁpatthi (my, th)and wisdom; I too have these things. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my)Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’ So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
nacirasseva → na cirasseva (bjt)I quickly realized that teaching with my own insight, and lived having achieved it.

Atha khvāhaṁ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:So I approached Āḷāra Kālāma and said to him, ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?‘Reverend Kālāma, is it up to this point that you realized this teaching with your own insight, and declare having achieved it?’

‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.‘I have, reverend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,
āvuso → avuso (bj)‘We are fortunate, reverend, so very fortunate ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.to see a venerable such as yourself as one of our spiritual companions! Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi;
viharasi → vihāsi (sya-all)So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and dwell having achieved it. yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.
viharasi → vihāsi (sya-all)The teaching that you’ve realized with your own insight, and dwell having achieved it, I’ve realized with my own insight, and declare having achieved it. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.So the teaching that I know, you know, and the teaching you know, I know. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.I am like you and you are like me. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.
ehi dāni → ehidāni (th) | ubhova santā → ubho vasantā (th)Come now, reverend! We should both lead this community together.’

Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
attanā → attenā (bj); attano (sya-all) | attano → (sya-all)And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with high praise.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.
ākiñcaññāyatanūpapattiyāti → ākiñcaññāyanūpapattiyāti (bj) | sambodhāya na → (sya-all) | saṁvattati → savattati (sya-all)‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’ So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
apakkamiṁ → pakkāmiṁ (sya-all)Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
uddako → udako (bj: machasaṁ) | kiṅkusalagavesī → kiṁkusalagavesī (my, bjt, th, ms2005) | udakaṁ → uddakaṁ (bjt, th)I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
āvuso → āvuso rāma (bj, sya-all) | rāma → āvuso (bj: machasaṁ) | āvuso → passa ma. ni. 1.278 pāsarāsisutte (cck note)‘Reverend, I wish to lead the spiritual life in this teaching and training.’

Evaṁ vutte, bhāradvāja, udako rāmaputto maṁ etadavoca:
udako → uddako (bjt, th)Uddaka replied, ‘viharatāyasmā.‘Stay, venerable. Tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
sayaṁ → (sya-all) | nacirasseva → na cirasseva (bjt)This teaching is such that a sensible person can soon realize their own denomination with their own insight and live having achieved it.’

So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
nacirasseva → na cirasseva (bjt)I quickly memorized that teaching. So kho ahaṁ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca.
lapitalāpanamattena → lapita lāpanamattena (bjt)As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;
pavedesi → pavedeti (sya-all)‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.” addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.
vihāsīti → viharatīti (sya-all)Surely he meditated knowing and seeing this teaching.’

Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
uddako → udako (bj: machasaṁ) | udakaṁ → uddakaṁ (bjt, th)So I approached Uddaka son of Rāma and said to him, ‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
rāmo → rāma (sya-all) | viharāmīti → (sya-all)‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’ Evaṁ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.
udako → uddako (bjt, th)When I said this, Uddaka son of Rāma declared the dimension of neither perception nor non-perception.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;
mayhampatthi → mayhaṁpatthi (my, th)‘It’s not just Rāma who had faith, na kho rāmasseva ahosi vīriyaṁ …pe…
vīriyaṁ → viriyaṁ (bjt, th)energy, sati …mindfulness, samādhi …immersion, paññā, mayhampatthi paññā.
mayhampatthi → mayhaṁpatthi (my, th)and wisdom; I too have these things. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my)Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’ So kho ahaṁ, bhāradvāja, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
nacirasseva → na cirasseva (bjt)I quickly realized that teaching with my own insight, and lived having achieved it.

Atha khvāhaṁ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
udako → uddako (bjt, th) | udakaṁ → uddakaṁ (bjt, th)So I approached Uddaka son of Rāma and said to him, ‘ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
rāmo → rāma (bj, sya-all) | rāma → āvuso (bj: machasaṁ)‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’

‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.
rāmo → (bj, sya-all) | pavedesīti → pavedemīti (bj, sya-all) | kho → kho ahaṁ (sya-all)‘He had, reverend.’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,‘We are fortunate, reverend, so very fortunate ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.
sabrahmacāriṁ → brahmacāriṁ (bj)to see a venerable such as yourself as one of our spiritual companions! Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi;
viharasi → vihāsi (sya-all)So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and dwell having achieved it. yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.
viharasi → vihāsi (sya-all)The teaching that you’ve realized with your own insight, and dwell having achieved it, Rāma had realized with his own insight, and declared having achieved it. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi.So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew. Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi.Rāma was like you and you are like Rāma. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.
ehi dāni → ehidāni (th)Come now, reverend! You should lead this community.’ Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
ācariyaṭṭhāne → ācariyaṭṭhāneva (sya-all) | udako → uddako (bjt, th)And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a tutor and honored me with high praise.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’ So kho ahaṁ, bhāradvāja, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
apakkamiṁ → pakkāmiṁ (sya-all) | analaṅkaritvā → analaṁkaritvā (bjt)Realizing that this teaching was inadequate, I left disappointed.

So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.
uruvelā → uruveḷā (cck) | kiṅkusalagavesī → kiṁkusalagavesī (my, bjt, th, ms2005) | tadavasariṁ → tadavasari (th)I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at the town of Senā in Uruvelā. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ.
setakaṁ → sītūdakaṁ (sya-all) | ca → (sya-all)There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to resort to for alms. Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.
bho → (sya-all) | sandati setakā → sandantī sītūdakā (sya-all)‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to resort to for alms. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.This is good enough for striving for a gentleman wanting to strive.’ So kho ahaṁ, bhāradvāja, tattheva nisīdiṁ:So I sat down right there, thinking: ‘alamidaṁ padhānāyā’ti.
alamidaṁ → alamimaṁ (bj)‘This is good enough for striving.’

Apissu maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.
upamā → upamāyo (bj)And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me. Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ.Suppose there was a green, sappy log, and it was lying in water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya:Then a person comes along with a drill-stick, thinking ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.to light a fire and produce heat. Taṁ kiṁ maññasi, bhāradvāja,What do you think, Bhāradvāja? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
abhimanthento → abhimatthento (sya-all)By drilling the stick against that green, sappy log lying in water, could they light a fire and produce heat?”

“No hidaṁ, bho gotama.“No, worthy Gotama. Taṁ kissa hetu?Why is that? Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ;
aduñhi → aduṁ hi (bjt)Because it’s a green, sappy log, and it’s lying in the water. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.That person will eventually get weary and frustrated.”

“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
cittena ca → (bj, sya-all) | tibbā kharā → tippā (bj, sya-all) | vedayanti → vediyanti (bj, sya-all) | samaṇabrāhmaṇā → samaṇabrāhmaṇa (bj) | cepi → capi (cck) | tippā → tibbā kharā (bj: machasaṁ) | suppahīno → supahīno (th) | suppaṭippassaddho → supaṭippassaddho (th)“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge and vision, of supreme awakening. Ayaṁ kho maṁ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the first example that occurred to me.

Aparāpi kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
kho → (bj)Then a second example occurred to me. Seyyathāpi, bhāradvāja, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ.Suppose there was a green, sappy log, and it was lying on dry land far from the water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya:Then a person comes along with a drill-stick, thinking ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.to light a fire and produce heat. Taṁ kiṁ maññasi, bhāradvāja,What do you think, Bhāradvāja? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti?
abhimanthento → abhimatthento (sya-all) | api nu → apinu (bjt)By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”

“No hidaṁ, bho gotama.“No, worthy Gotama. Taṁ kissa hetu?Why is that? Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ;
aduñhi → aduṁ hi (bjt)Because it’s still a green, sappy log, despite the fact that it’s lying on dry land far from water. yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
ceva cittena ca → kheā (bj) | kāmasneho → kāmasineho (bj) | tibbā kharā → tippā (bj, sya-all) | vedayanti → vediyanti (bj, sya-all) | assāti → assāta (sya-all) | cittena ca → (sya-all) | vediyanti → vedayanti (bj: machasaṁ) | suppahīno → supahīno (th) | suppaṭippassaddho → supaṭippassaddho (th)That person will eventually get weary and frustrated.” “In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are incapable of knowledge and vision, of supreme awakening. Ayaṁ kho maṁ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
paṭibhāsi → paṭikāsi (sya-all)This was the second example that occurred to me.

Aparāpi kho maṁ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.Then a third example occurred to me. Seyyathāpi, bhāradvāja, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ.
koḷāpaṁ → kolāpaṁ (bj)Suppose there was a dried up, withered log, and it was lying on dry land far from the water. Atha puriso āgaccheyya uttarāraṇiṁ ādāya:Then a person comes along with a drill-stick, thinking ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.to light a fire and produce heat. Taṁ kiṁ maññasi, bhāradvāja,What do you think, Bhāradvāja? api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
koḷāpaṁ → kolāpaṁ (bj) | abhimanthento → abhimatthento (sya-all) | api nu → apinu (bjt)By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”

“Evaṁ, bho gotama.“Yes, worthy Gotama. Taṁ kissa hetu?Why is that? Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.
koḷāpaṁ → kolāpaṁ (bj) | aduñhi → aduṁ hi (bjt)Because it’s a dried up, withered log, and it’s lying on dry land far from water.”

“Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.
tibbā kharā → tippā (bj, sya-all) | cittena ca → (sya-all) | vedayanti → vediyanti (sya-all) | suppahīno → supahīno (th) | suppaṭippassaddho → supaṭippassaddho (th)“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to exertion, they are capable of knowledge and vision, of supreme awakening. Ayaṁ kho maṁ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the third example that occurred to me. Imā kho maṁ, bhāradvāja, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.
assutapubbā → assutapubā (th)These are the three similes, which were neither supernaturally inspired, nor learned before in the past, that occurred to me.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘yannūnāhaṁ dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my) | dantebhidantamādhāya → dantebhi dantamādhāya (th)‘Why don’t I, with teeth clenched and tongue pressed against the roof of my mouth, squeeze, squash, and scorch mind with mind?’ So kho ahaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.
dantebhidantamādhāya → dantebhi dantamādhāya (th)So that’s what I did, Tassa mayhaṁ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.
dantebhidantamādhāya → dantebhi dantamādhāya (th)until sweat ran from my armpits. Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them. evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.
dantebhidantamādhāya → dantebhi dantamādhāya (th)In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits. Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
asammuṭṭhā → apammuṭṭhā (bj, sya-all) | vīriyaṁ → viriyaṁ (bjt, th) | asammuṭṭhā → appammuṭṭhā (th)My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
appāṇakaṁyeva → appānakaṁ (sya-all) | appāṇakaṁ → appāṇakaṁyeva (bj: machasaṁ) | yannūnāhaṁ → yaṁnūnāhaṁ (my)‘Why don’t I practice the breathless absorption?’ So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṁ.
assāsapassāse → assāsa passāse (th)So I cut off my breathing through my mouth and nose. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
nikkhamantānaṁ → nikkhantānaṁ (sya-all) | assāsapassāsesu → assāsa passāsesu (th)But then winds came out my ears making a severe noise, Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;like the puffing of a blacksmith’s bellows. evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.
nikkhamantānaṁ → nikkhantānaṁ (sya-all) | assāsapassāsesu → assāsa passāsesu (th) Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
asammuṭṭhā → apammuṭṭhā (bj, sya-all) | apammuṭṭhā → asammuṭṭhā (bj: machasaṁ) | vīriyaṁ → viriyaṁ (bjt, th) | asammuṭṭhā → appammuṭṭhā (th)My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
appāṇakaṁyeva → appānakaṁyeva (sya-all) | yannūnāhaṁ → yaṁnūnāhaṁ (my)‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
kaṇṇato → kaṇṇasotato (sya-all) | assāsapassāse → assāsa passāse (th)So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
muddhani → muddhānaṁ (bj) | kaṇṇato → kaṇṇasotato (sya-all) | muddhani ūhananti → muddhānaṁ ohananti (sya-all) | muddhānaṁ → muddhani (bj: machasaṁ) | assāsapassāsesu → assāsa passāsesu (th)But then severe winds ground my head, Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya;
abhimattheyya → abhimantheyya (bj) | muddhani → muddhānaṁ (sya-all)like a strong man was drilling into my head with a sharp point. evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
kaṇṇato → kaṇṇasotato (sya-all) | muddhani ūhananti → muddhānaṁ ohananti (sya-all) | assāsapassāsesu → assāsa passāsesu (th) Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
asammuṭṭhā → apammuṭṭhā (bj, sya-all) | vīriyaṁ → viriyaṁ (bjt, th) | asammuṭṭhā → appammuṭṭhā (th)My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
appāṇakaṁyeva → appānakaṁyeva (sya-all) | yannūnāhaṁ → yaṁnūnāhaṁ (my)‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
kaṇṇato → kaṇṇasotato (sya-all) | assāsapassāse → assāsa passāse (th)So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
kaṇṇato → kaṇṇasotato (sya-all) | assāsapassāsesu → assāsa passāsesu (th)But then I got a severe headache, Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya;
varattakkhaṇḍena → varattakabandhena (bj); varattakkhandhena (sya-all) | sīsaveṭhaṁ → sīsavedhanaṁ (sya-all) | varattakabandhena → varattakkhaṇḍena (bj: machasaṁ)like a strong man was tightening a strong leather strap around my head. evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.
kho → kho me (sya-all) | kaṇṇato → kaṇṇasotato (sya-all) | honti → hoti (sya-all) | assāsapassāsesu → assāsa passāsesu (th) Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
asammuṭṭhā → apammuṭṭhā (bj, sya-all) | vīriyaṁ → viriyaṁ (bjt, th) | asammuṭṭhā → appammuṭṭhā (th)My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
appāṇakaṁyeva → appānakaṁyeva (sya-all) | yannūnāhaṁ → yaṁnūnāhaṁ (my)‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
kaṇṇato → kaṇṇasotato (sya-all) | assāsapassāse → assāsa passāse (th)So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.
kaṇṇato → kaṇṇasotato (sya-all) | assāsapassāsesu → assāsa passāsesu (th)But then severe winds carved up my belly, Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya;like a deft butcher or their apprentice was slicing my belly open with a sharp meat cleaver. evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.
me → (sya-all) | kaṇṇato → kaṇṇasotato (sya-all) | assāsapassāsesu → assāsa passāsesu (th) Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
asammuṭṭhā → apammuṭṭhā (bj, sya-all) | vīriyaṁ → viriyaṁ (bjt, th) | asammuṭṭhā → appammuṭṭhā (th)My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.
appāṇakaṁyeva → appānakaṁyeva (sya-all) | yannūnāhaṁ → yaṁnūnāhaṁ (my)‘Why don’t I keep practicing the breathless absorption?’ So kho ahaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.
kaṇṇato → kaṇṇasotato (sya-all) | assāsapassāse → assāsa passāse (th)So I cut off my breathing through my mouth and nose and ears. Tassa mayhaṁ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.
kaṇṇato → kaṇṇasotato (sya-all) | assāsapassāsesu → assāsa passāsesu (th)But then there was a severe burning in my body, Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ;
santāpeyyuṁ samparitāpeyyuṁ → santāpeyya samparitāpeyya (bj) | dve → (sya-all) | samparitāpeyyuṁ → (sya-all)like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.
kaṇṇato → kaṇṇasotato (sya-all) | assāsapassāsesu → assāsa passāsesu (th) Āraddhaṁ kho pana me, bhāradvāja, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.
asammuṭṭhā → apammuṭṭhā (bj, sya-all) | vīriyaṁ → viriyaṁ (bjt, th) | asammuṭṭhā → appammuṭṭhā (th)My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.

Apissu maṁ, bhāradvāja, devatā disvā evamāhaṁsu:Then some deities saw me and said, ‘kālaṅkato samaṇo gotamo’ti.
kālaṅkato → kālakato (bj, sya-all) | kālakato → kālaṅkato (bj: machasaṁ)‘The ascetic Gotama is dead.’ Ekaccā devatā evamāhaṁsu:Others said, ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti.
kālaṅkato → kālakato (bj, sya-all) | kālaṁ karotīti → kālaṅkarotīti (my, bjt) | api ca → apica (th)‘He’s not dead, but he’s dying.’ Ekaccā devatā evamāhaṁsu:Others said, ‘na kālaṅkato samaṇo gotamo, nāpi kālaṁ karoti;
kālaṅkato → kālakato (bj, sya-all) | nāpi kālaṁ karoti → napi kālaṅkaroti (bj) | nāpi → napi (sya-all) | na’pi → nāpi (bj: machasaṁ)‘He’s not dead or dying. The ascetic Gotama is a perfected one, for that is how the perfected ones live.’ arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.
vihāro tveva so → vihārotveveso (bj) | vihārotveveso → vihārotveva so (bj: machasaṁ)

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.
āhārupacchedāya → āhārūpacchedāya (bj, sya-all) | yannūnāhaṁ → yaṁnūnāhaṁ (my)‘Why don’t I practice completely cutting off food?’

Atha kho maṁ, bhāradvāja, devatā upasaṅkamitvā etadavocuṁ:
+ → tā (th)But deities came to me and said, ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji.
āhārupacchedāya → āhārūpacchedāya (bj)‘Good fellow, don’t practice totally cutting off food. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma.
āhārupacchedāya → āhārūpacchedāya (bj) | ajjhohāressāma → ajjhoharissāma (sya-all) | ajjhohāressāma → ajjhohāressāma (bj: machasaṁ)If you do, we’ll infuse heavenly nectar into your pores and you will live on that.’ Tāya tvaṁ yāpessasī’ti.
yāpessasīti → yāpessatīti (bj) | tvaṁ → tuvaṁ (sya-all)

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ.
ajajjitaṁ → ajaddhukaṁ (bj); jaddhukaṁ (sya-all) | ajjhohāreyyuṁ → ajjhohareyyuṁ (sya-all) | ajaddhukaṁ → ajajjitaṁ (bj: machasaṁ) | jaddhukaṁ → ajaddhukanti dissati (sya-all: yu.) | ahañceva → ahaṁ ceva (th) | + → kho (th)‘If I claim to be completely fasting while these deities are infusing heavenly nectar in my pores, that would be a lie on my part.’ Taṁ mamassa musā’ti.
mamassa → mama assa (sya-all) So kho ahaṁ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.
halanti → alanti (sya-all)So I refused those deities, saying, ‘There’s no need.’

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti.
kaḷāyayūsaṁ → kalāyayūsaṁ (bj) | āhāreyyaṁ → āhareyyaṁ (sya-all) | yannūnāhaṁ → yaṁnūnāhaṁ (my)‘Why don’t I just take a little bit of food each time, a handful of broth made from mung beans, horse gram, chickpeas, or green gram?’ So kho ahaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ.
kaḷāyayūsaṁ → kalāyayūsaṁ (bj)So that’s what I did, Tassa mayhaṁ, bhāradvāja, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti.
kaḷāyayūsaṁ → kalāyayūsaṁ (bj)until my body became severely emaciated. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.
āsītikapabbāni → asītikapabbāni (sya-all)Due to eating so little, my major and minor limbs became like the joints of an eighty-year-old or a dying man, Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya;my bottom became like a camel’s hoof, seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.
vaṭṭanāvaḷī → vaṭṭanāvalī (bj) | uṇṇatāvanato → unnatāvanato (bj); uṇṇatāvaṇato (sya-all)my vertebrae stuck out like beads on a string, Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.
phāsuḷiyo → phāsuliyo (bj) | jarasālāya gopānasiyo → jajjarasālāya gopāṇasiyo (sya-all)and my ribs were as gaunt as the broken-down rafters on an old barn. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.
udapāne → odapāne (sya-all)Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.
tittakālābu → tittikālābu (sya-all) | samphuṭito → saṁphusito (sya-all) | samphuṭitā → saṁphusitā (sya-all) | samphuṭito → saṁphuṭito (my) | samphuṭitā → saṁphuṭitā (my) | tittakālābu → tittakā lābu (bjt)Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. So kho ahaṁ, bhāradvāja, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.
parimasissāmīti → parāmasissāmīti (bj) | pariggaṇhāmi → parigaṇhāmi (bjt)Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. So kho ahaṁ, bhāradvāja, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya.Due to eating so little, when I tried to urinate or defecate I fell face down right there. So kho ahaṁ, bhāradvāja, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.

Apissu maṁ, bhāradvāja, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti.Then some people saw me and said: ‘The ascetic Gotama is black.’ Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.Some said: ‘He’s not black, he’s brown.’ Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti;
maṅguracchavi → maṅguracchavī (sya-all)Some said: ‘He’s neither black nor brown. The ascetic Gotama has dingy skin.’ yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.
tāva → (sya-all)That’s how far the pure, bright complexion of my skin had been ruined by taking so little food.

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo;
tibbā kharā → tippā (bj, sya-all) | vedayiṁsu etāvaparamaṁ → vediyiṁsu etāva paramaṁ (bj) | vedayiṁsu → vediyiṁsu (sya-all) | tippā → tibbā kharā (bj: machasaṁ) | vediyiṁsu → vedayiṁsu (bj: machasaṁ)‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to exertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this. yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo;
tibbā kharā → tippā (bj, sya-all) | vedayissanti etāvaparamaṁ → vediyissanti etāva paramaṁ (bj) | hi → (sya-all) | vedayissanti → vediyissanti (sya-all) | tippā → tibbā kharā (bj: machasaṁ) | vediyissanti → vedayissanti (bj: machasaṁ) yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo.
tibbā kharā → tippā (bj, sya-all) | vedayanti etāvaparamaṁ → vediyanti etāva paramaṁ (bj) | hi → (sya-all) | vedayanti → vediyanti (sya-all) | vediyanti → vedayanti (bj: machasaṁ) Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ.
dukkarakārikāya → dukkarakāriyāya (bj) | uttari → uttariṁ (sya-all) | uttari manussadhammā → uttarimanussadhammā (bjt)But I have not achieved any superhuman distinction in knowledge and vision worthy of the noble ones by this severe, grueling work. Siyā nu kho añño maggo bodhāyā’ti?
bodhāyāti → bodhiyāti (sya-all)Could there be another path to awakening?’

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā.
jambucchāyāya → jambūchāyāya (sya-all) | pitu sakkassa → pitusakkassa (bjt)‘I recall sitting in the cool shade of a black plum tree while my father the Sakyan was off working. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Siyā nu kho eso maggo bodhāyā’ti?
bodhāyāti → bodhiyāti (sya-all) | nu kho → nukho (bjt)Could that be the path to awakening?’ Tassa mayhaṁ, bhāradvāja, satānusāri viññāṇaṁ ahosi:
satānusāri viññāṇaṁ → satānusāriviññāṇaṁ (th)Stemming from that memory came the understanding: ‘eseva maggo bodhāyā’ti.
eseva → esova (bj) | bodhāyāti → bodhiyāti (sya-all) | eso’va → eseva (bj: machasaṁ)‘That is the path to awakening!’

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?
nu kho → nukho (bjt) | kiṁ nu → kinnu (th) | yaṁ taṁ → yantaṁ (th)‘Why am I afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities?’ Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘na kho ahaṁ tassa sukhassa bhāyāmi yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
yaṁ taṁ → yantaṁ (th)‘I’m not afraid of that pleasure, for it has nothing to do with sensual pleasures or unskillful qualities.’

Tassa mayhaṁ, bhāradvāja, etadahosi:Then it occurred to me, ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena.‘I can’t achieve that pleasure with a body so severely emaciated. Why don’t I eat some solid food, some rice and porridge?’ Yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.
āhāreyyaṁ odanakummāsanti → āhareyyaṁ odanaṁ kummāsanti (sya-all) | yannūnāhaṁ → yaṁnūnāhaṁ (my) So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.
odanakummāsaṁ → odanaṁ kummāsaṁ (sya-all)So I ate some solid food.

Tena kho pana maṁ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti:
pañcavaggiyā → pañca (th)Now at that time the group of five mendicants were attending on me, thinking, ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti.
kho → no (sya-all) | taṁ no → tanno (th)‘The ascetic Gotama will tell us of any truth that he realizes.’ Yato kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu:
odanakummāsaṁ → odanaṁ kummāsaṁ (sya-all) | pañcavaggiyā → pañca (th)But when I ate some solid food, they left disappointed in me, saying, ‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti.
bāhuliko → bāhulliko (bj: machasaṁ)‘The ascetic Gotama has become indulgent; he has strayed from the struggle and returned to indulgence.’

So kho ahaṁ, bhāradvāja, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
ahaṁ → ayaṁ (bj) | āhāretvā → āharitvā (sya-all) | paṭhamaṁ jhānaṁ → paṭhamajjhānaṁ (pts) | vivicceva → eva (pts)After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption … Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …
pe → spelled out in full (th) | dutiyaṁ jhānaṁ → dutiyajjhānaṁ (pts)As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption … tatiyaṁ jhānaṁ …
pe → spelled out in full (th)third absorption … catutthaṁ jhānaṁ upasampajja vihāsiṁ.
catutthaṁ jhānaṁ → tatiyajjhānaṁ (pts)fourth absorption.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.
āneñjappatte → aneñjappatte (bj) | kammaniye → kammiye (sya-all); kammaṇiye (pts) | āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ → ānejjappatte as (pts)When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
seyyathidaṁ → seyyathīdaṁ (th)I recollected many past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. And so I recollected my many kinds of past lives, with features and details.

Ayaṁ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,This was the first knowledge, which I achieved in the first watch of the night. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
yathā taṁ → yathātaṁ (th)Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…
upapajjamāne → upapajjamānena (sya-all)With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds.

ayaṁ kho me, bhāradvāja, rattiyā majjhime yāme dutiyāThis was the second knowledge, which I achieved in the middle watch of the night. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
yathā taṁ → yathātaṁ (th)Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;
dukkhasamudayoti → dukkhanirodhagāminīpaṭipadāti (bj)I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ ‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.
me → mayhaṁ (sya-all)Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
ahosi → hoti (sya-all)When it was freed, I knew it was freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’

Ayaṁ kho me, bhāradvāja, rattiyā pacchime yāme tatiyāThis was the third knowledge, which I achieved in the last watch of the night. vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato”ti.
yathā taṁ → yathātaṁ (th)Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute.”

Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca:
saṅgāravo → sagāravo (sya-all) | etadavoca aṭṭhitavataṁ → etad avoca aṭṭhita vata (pts) | Aṭṭhita → So Sk Bm Si. (pts note)When he had spoken, Saṅgārava said to the Buddha, “aṭṭhitavataṁ bhoto gotamassa padhānaṁ ahosi, sappurisavataṁ bhoto gotamassa padhānaṁ ahosi;
aṭṭhitavataṁ → aṭṭhitavata (sya-all, km, pts1ed) | sappurisavataṁ → sappurisavata (sya-all, km, pts1ed) | sappurisavataṁ → sappurisa vata (pts) | aṭṭhitavataṁ → aṭṭhita vata (cck: sī. syā. kaṁ. pī.) | sappurisavataṁ → sappurisa vata (cck: sī. syā. kaṁ. pī.) | vata → Bm omits vata. (pts note) | sappurisa → So Sk Bm Si. (pts note)“The striving of the worthy Gotama was indeed assiduous and that of a true person, yathā taṁ arahato sammāsambuddhassa.
yathā taṁ → yathātaṁ (th)since he is a perfected one, a fully awakened Buddha. Kiṁ nu kho, bho gotama, atthi devā”ti?
atthi devā”ti → adhidevāti (mr) | devā’’ti → adhidevāti (ka.) evaṁ sabbesu ‘atthi devā’tipadesu (cck note) | kho → Sk omit kho. (pts note) | kiṁ nu → kinnu (bjt) | kiṁ → kin (pts) | devāti → devā ti (pts)But worthy Gotama, do gods survive?”

“Ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ—
Ṭhānaso metaṁ → ṭhānaso kho panetaṁ (sya-all, km); kho panetaṁ (mr) | metaṁ → kho panetaṁ (cck: syā. kaṁ. ka.) | taṁ → Bm Si kho pan etaṁ. (pts note) | metaṁ → me taṁ (pts)“I’ve understood about gods in terms of causes.” adhidevā”ti.
adhidevā”ti → atthi devāti (bj, sya-all, km, pts1ed); atidevāti (?) | adhidevāti kiṁ nu → atthi devāti kinnu (bj, sya-all) | adhidevāti kiṁ → atthi devā ti kin (pts) | adhidevā’’ti → atthi devāti (sī. syā. kaṁ. pī.), atidevāti (?) evaṁ sabbesu ‘adhidevā’tipadesu (cck note)

“Kiṁ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṁ, bhāradvāja, viditaṁ yadidaṁ adhidevā’ti vadesi.
adhidevāti → atthi devāti (bj, sya-all, pts) | metaṁ → panetaṁ (sya-all) | devāti → adhidevāti (bj: sīmu8) | taṁ → Si pan'; etaṁ; Bm kho pan'; etaṁ. (pts note) | ti → Sk Si omit yadidaṁ; Bm reads adhidevā (as throughout). (pts note) | kiṁ nu → devāti kinnu (bjt, th) | kiṁ → ti kin (pts) | devāti → devā ti (pts) | metaṁ → me taṁ (pts) | adhidevāti → atthi devā ti (pts)“But worthy Gotama, when asked ‘Do gods survive?’ why did you say that you have understood about gods in terms of causes? Nanu, bho gotama, evaṁ sante tucchā musā hotī”ti?
tucchā → tucchā (bj: sīmu8) | Nanu → Bm Si nānu (pts note) | nanu → na nu (bjt)That being so, is it not hollow and false?”

“‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti yo vadeyya;
puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti → ṭhānaso viditā me viditāti (sya-all, km, pts1ed); ṭhānaso me viditā atidevāti (?) | ṭhānaso → ṭhānaso viditā (sya-all, pts) | viditā’ti → ṭhānaso viditā me viditāti (cck: sī. syā. kaṁ. pī.); ṭhānaso me viditā atidevāti (cck: ?) | vadeyya → So Si; Sk omits ṭhānaso . . . vadeyya; Bm ṭhānaso me viditā ti yo vadeyya. (pts note) | devāti → devā ti (pts)“When asked ‘Do gods survive’, whether you reply ‘Gods survive’ or ‘I’ve understood in terms of causes’ atha khvettha viññunā purisena ekaṁsena niṭṭhaṁ gantabbaṁ yadidaṁ:
gantabbaṁ → gantuṁ vā (sya-all, km); gantuṁ (mr) | khvettha → khevattha (bj) | viññunā purisena → viññūpurisena (sya-all, pts) | purisena → viññūpurisena (bj: PTS, syā) | gantabbaṁ → gantuṁ vā (bj: syā) | gantabbaṁ → gantuṁ (cck: ka.); gantuṁ vā (cck: syā. kaṁ.) | khvettha → So Bm Si; Sk kho tvaṁ. (pts note) | gantabbaṁ → Bm gantuṁ; Si gantuṁ vā. (pts note)a sensible person would come to the categorical conclusion in this matter that ‘atthi devā’”ti.
devāti → devā ti (pts)gods survive.”

“Kissa pana me bhavaṁ gotamo ādikeneva na byākāsī”ti?
gotamo ādikeneva na byākāsī”ti → gotamo ādikeneva byākāsīti (mr); gotamo atthi devāti na byākāsīti (?) | byākāsī’’ti → gotamo ādikeneva byākāsīti (cck: ka.); gotamo atthi devāti na byākāsīti (cck: ?) | na → Sk omits na. (pts note) | ādikeneva → ādiken eva (pts)“But why didn’t you say that in the first place?”

“Uccena sammataṁ kho etaṁ, bhāradvāja, lokasmiṁ yadidaṁ:
Ucce → So Sk Bu; Bm Si uccena. (pts note)“It is agreed by the eminent in the world that gods survive.” ‘atthi devā’”ti.
atthi → So Si Bu; Sk (here only) adhidevā, like Bm always. (pts note) | devāti → devā ti (pts)

Evaṁ vutte, saṅgāravo māṇavo bhagavantaṁ etadavoca:
saṅgāravo → sagāravo (sya-all) | etadavoca → etad avoca (pts)When he had spoken, Saṅgārava said to the Buddha, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
abhikkantaṁ → abhikkantam (pts)“Excellent, worthy Gotama! Excellent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
dakkhantīti → dakkhintīti (bj) | dakkhantīti evamevaṁ → dakkhintīti evam evaṁ (pts) | evamevaṁ → evameva (th) | nikkujjitaṁ → nikujjitaṁ (pts)As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
bhavantaṁ → bhagavantaṁ (pts) | bhikkhusaṅghañca → bhikkhusaṁghañca (ms2005) | dhammañca bhikkhusaṅghañca → dhammañ ca bhikkhusaṁghañ ca (pts)I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
upāsakaṁ → upāsakā (bj) | saraṇaṁ gatanti → saraṇaṅgatanti (bjt) | saraṇaṁ gatanti → saraṇaṅgatanti sagāravasuttaṁ (th) | saraṇaṁ gatanti → saraṇagatan (pts)From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Saṅgāravasuttaṁ niṭṭhitaṁ dasamaṁ.

Brāhmaṇavaggo niṭṭhito pañcamo.
+ → tassa vaggassa uddānaṁ (bjt)

Tassuddānaṁ

Brahmāyu selassalāyano, ghoṭamukho ca brāhmaṇo;
brahmāyu selassalāyano → ti (pts) brāhmaṇo → brāhmaṇo phasu (bj) Caṅkī esu dhanañjāni, vāseṭṭho subhagāravoti.
esu → (bj) | caṅkī esu dhanañjāni → esucaṅkī dhanañjānī (sya-all) mAJJHIMAPAṆṆĀSAṂ → Bm Majjhimā Paṇṇāsakā; Si Majjhimapaṇṇāsakaṁ. (pts note) | subhagāravoti → subha gāravoti (bjt) | subhagāravoti → subhagāravo (th)

Idaṁ vaggānamuddānaṁ

Vaggo gahapati bhikkhu, paribbājakanāmako; Rājavaggo brāhmaṇoti, pañca majjhimaāgame.

Majjhimapaṇṇāsakaṁ samattaṁ.
SAMATTAṂ → So Si; Bm Sk omit. (pts note)