Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.that on one occasion the Blessed One was staying near Vesālī, at the Gabled Hall in the Great Forest.

Tena kho pana samayena bhagavā pubbaṇhasamayaṁ sunivattho hoti pattacīvaramādāya vesāliṁ piṇḍāya pavisitukāmo.And on that occasion, early in the morning, he had adjusted his lower robe and was taking his bowl & outer robe, planning to enter Vesālī for alms.

Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami.Then Saccaka, a Nigaṇṭha [Jain], while walking and wandering around to exercise his legs, went to the Gabled Hall in the Great Forest. Addasā kho āyasmā ānando saccakaṁ nigaṇṭhaputtaṁ dūratova āgacchantaṁ.Ven. Ānanda saw him coming from afar Disvāna bhagavantaṁ etadavoca:and, on seeing him, said to the Blessed One, “ayaṁ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa.“Venerable sir, here comes Saccaka the Nigaṇṭha: a debater, a sophist, well-regarded by people at large. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa.He is intent on the disparagement of the Buddha, the disparagement of the Dhamma, the disparagement of the Saṅgha. Sādhu, bhante, bhagavā muhuttaṁ nisīdatu anukampaṁ upādāyā”ti.It would be good if the Blessed One would sit down for a moment, out of sympathy (for him).” Nisīdi bhagavā paññatte āsane.So the Blessed One sat down on a prepared seat.

Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca:Then Saccaka the Nigaṇṭha went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side.As he was sitting there he said to the Blessed One,

“Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṁ.“There are, Master Gotama, some contemplatives & brahmans who live committed to the development of the body but not to the development of the mind. Phusanti hi te, bho gotama, sārīrikaṁ dukkhaṁ vedanaṁ.They are touched by bodily painful feeling. Bhūtapubbaṁ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ.
pāpuṇissati → pāpuṇissanti (sya-all, km)It has happened in the past that when one (of them) was touched by bodily painful feeling, his thighs would grow rigid, his heart would burst, hot blood would gush from his mouth, he would go mad, out of his mind. Tassa kho etaṁ, bho gotama, kāyanvayaṁ cittaṁ hoti, kāyassa vasena vattati.His mind was thus subservient to his body and fell under the power of the body. Taṁ kissa hetu?Why was that? Abhāvitattā cittassa.A lack of development of the mind. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṁ.“Then there are some contemplatives & brahmans who live committed to the development of the mind but not to the development of the body. Phusanti hi te, bho gotama, cetasikaṁ dukkhaṁ vedanaṁ.They are touched by mental painful feeling. Bhūtapubbaṁ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ.It has happened in the past that when one (of them) was touched by mental painful feeling, his thighs would grow rigid, his heart would burst, hot blood would gush from his mouth, he would go mad, out of his mind. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati.His body was thus subservient to his mind and fell under the power of the mind. Taṁ kissa hetu?Why was that? Abhāvitattā kāyassa.A lack of development of the body. Tassa mayhaṁ, bho gotama, evaṁ hoti:The thought has occurred to me that ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.the disciples of Gotama the contemplative live committed to the development of the mind but not to the development of the body.”

“Kinti pana te, aggivessana, kāyabhāvanā sutā”ti?“But what have you learned, Aggivessana, about the development of the body?”

“Seyyathidaṁ—“There are, for example, nando vaccho, kiso saṅkicco, makkhali gosālo—Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla. etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā na abhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyanti,They are cloth-less ascetics, rejecting conventions, licking their hands, not coming when called, not staying when asked. They don’t consent to food brought to them or food dedicated to them or to an invitation to a meal. te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti 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 pivanti.They accept nothing from the mouth of a pot or from the mouth of a bowl. They accept nothing from across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a nursing woman, from a woman living with a man, from where it is announced that food is to be distributed, from where a dog is waiting or flies are buzzing. They take no fish or meat. They drink no liquor, wine, or fermented drink. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā …pe… sattāgārikā vā honti sattālopikā.They limit themselves to one house & one morsel a day, or two houses & two morsels… seven houses & seven morsels. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti …pe… sattahipi dattīhi yāpenti.They live on one saucerful a day, two… seven saucerfuls a day. Ekāhikampi āhāraṁ āhārenti, dvīhikampi āhāraṁ āhārenti …pe… sattāhikampi āhāraṁ āhārenti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.They take food once a day, once every two days… once every seven days, and so on up to a fortnight, devoted to regulating their intake of food.”

“Kiṁ pana te, aggivessana, tāvatakeneva yāpentī”ti?“But, Aggivessana, do they survive just on that?”

“No hidaṁ, bho gotama.“No, Master Gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti.Sometimes they eat outstanding staple foods, chew on outstanding non-staple foods, taste outstanding delicacies, and drink outstanding drinks. Te imaṁ kāyaṁ balaṁ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.They rescue the body & its strength, fortify it, and fatten it.”

“Yaṁ kho te, aggivessana, purimaṁ pahāya pacchā upacinanti, evaṁ imassa kāyassa ācayāpacayo hoti.“What they earlier abandoned, Aggivessana, they later gather up. This is how there is decrease & increase of the body. Kinti pana te, aggivessana, cittabhāvanā sutā”ti?But what have you learned, Aggivessana, about the development of the mind?” Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.Yet Saccaka the Nigaṇṭha, when asked by the Blessed One about the development of the mind, was unable to respond.

Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca:Then the Blessed One said to Saccaka, “yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā.“The ones you described just now as developed in the development of the body: That is not legitimate development of the body in the discipline of the noble ones. Kāyabhāvanampi kho tvaṁ, aggivessana, na aññāsi, kuto pana tvaṁ cittabhāvanaṁ jānissasi?
Kāyabhāvanampi → kāyabhāvanaṁ hi (bj, pts1ed, mr)As you don’t understand the development of the body, from where would you understand the development of the mind? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca.Nevertheless, as to how one is undeveloped in body and undeveloped in mind, and developed in body and developed in mind, Taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.listen and pay close attention. I will speak.”

“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi.“As you say, Master Gotama,” Saccaka responded. Bhagavā etadavoca:The Blessed One said,

“Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca?“And how is one undeveloped in body and undeveloped in mind? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā.There is the case where a pleasant feeling arises in an uneducated run-of-the-mill person. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati.On being touched by the pleasant feeling, he becomes impassioned with pleasure, and is reduced to being impassioned with pleasure. Tassa sā sukhā vedanā nirujjhati.His pleasant feeling ceases. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.With the cessation of the pleasant feeling there arises a painful feeling. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.On being touched with the painful feeling, he sorrows, grieves, & laments, beats his breast, becomes distraught. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa.When that pleasant feeling had arisen in him, it invaded his mind and remained because of his lack of development of the body. When that painful feeling had arisen in him, it invaded his mind and remained because of his lack of development of the mind. Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṁ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.This is how one is undeveloped in body and undeveloped in mind.

Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca?“And how is one developed in body and developed in mind? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā.There is the case where a pleasant feeling arises in a well-educated disciple of the noble ones. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati.On being touched by the pleasant feeling, he doesn’t become impassioned with pleasure, and is not reduced to being impassioned with pleasure. Tassa sā sukhā vedanā nirujjhati.His pleasant feeling ceases. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.With the cessation of the pleasant feeling there arises a painful feeling. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.On being touched with the painful feeling, he doesn’t sorrow, grieve, or lament, beat his breast or become distraught. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa.When that pleasant feeling had arisen in him, it didn’t invade his mind and remain because of his development of the body. When that painful feeling had arisen in him, it didn’t invade his mind and remain because of his development of the mind. Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.This is how one is developed in body and developed in mind.”

“Evaṁ pasanno ahaṁ bhoto gotamassa.“I have confidence in Master Gotama that Master Gotama Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti.is developed in body and developed in mind.”

“Addhā kho te ayaṁ, aggivessana, āsajja upanīya vācā bhāsitā,“Well, Aggivessana, you are certainly being rude & presumptuous in making this statement, api ca te ahaṁ byākarissāmi.but still I will respond to you. Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti.
netaṁ ṭhānaṁ → netaṁ kho ṭhānaṁ (bj, pts1ed)Ever since I shaved my hair & beard, put on the ochre robe, and went forth from the home life into homelessness, it has not been possible for a pleasant feeling that has arisen to invade my mind and remain, or for a painful feeling that has arisen to invade my mind and remain.”

“Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṁ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṁ pariyādāya tiṭṭheyyā”ti.
Na hi nūna → naha nūna (bj, sya-all, km, pts1ed)“But perhaps there has never arisen in Master Gotama the sort of pleasant feeling that, having arisen, would invade the mind and remain. Perhaps there has never arisen in Master Gotama the sort of painful feeling that, having arisen, would invade the mind and remain.”

“Kiñhi no siyā, aggivessana?“Why wouldn’t it have, Aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:Before my self-awakening, when I was still just an unawakened bodhisatta, the thought occurred to me: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.‘Household life is confining, a dusty path. Life gone forth is the open air. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.It isn’t easy, living in a home, to practice the holy life totally perfect, totally pure, a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?’

So kho ahaṁ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.“So at a later time, when I was still young, black-haired, endowed with the blessings of youth in the first stage of life, having shaved off my hair & beard—though my parents wished otherwise and were grieving with tears on their faces—I put on the ochre robe and went forth from the home life into homelessness.

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:“Having gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Āḷāra Kālāma and, on arrival, said to him: ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.‘Friend Kālāma, I want to practice in this Dhamma & discipline.’

Evaṁ vutte, aggivessana, āḷāro kālāmo maṁ etadavoca:“When this was said, he replied to me, ‘viharatāyasmā,‘You may stay here, my friend. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.This Dhamma is such that an observant person can soon enter & dwell in his own teacher’s knowledge, having realized it for himself through direct knowledge.’

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.“It wasn’t long before I quickly learned that Dhamma. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw—I, along with others.

Tassa mayhaṁ, aggivessana, etadahosi:“I thought: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti,‘It isn’t through mere conviction alone that Āḷāra Kālāma declares, “I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.” addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.Certainly he dwells knowing & seeing this Dhamma.’

Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:So I went to him and said, ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?‘To what extent do you declare that you have entered & dwell in this Dhamma?’ Evaṁ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.When this was said, he declared the dimension of nothingness.

Tassa mayhaṁ, aggivessana, etadahosi:“I thought: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;‘Not only does Āḷāra Kālāma have conviction, na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ;persistence, na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;mindfulness, na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;concentration, na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā;& discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti.What if I were to endeavor to realize for myself the Dhamma that Āḷāra Kālāma declares he has entered & dwells in, having realized it for himself through direct knowledge.’ So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.So it wasn’t long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge.

Atha khvāhaṁ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:I went to him and said, ‘ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?‘Friend Kālāma, is this the extent to which you have entered & dwell in this Dhamma, having realized it for yourself through direct knowledge?’

‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.‘Yes, my friend.…’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.‘This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,‘It’s a gain for us, my friend, a great gain for us, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.that we have such a companion in the holy life. Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi;So the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.The Dhamma I know is the Dhamma you know; the Dhamma you know is the Dhamma I know. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.As I am, so are you; as you are, so am I. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.Come friend, let us now lead this community together.’ Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
attano → idaṁ padaṁ bj, sya-all, pts1ed potthakesu“In this way did Āḷāra Kālāma, my teacher, place me, his pupil, on the same level with himself and pay me great honor.

Tassa mayhaṁ, aggivessana, etadahosi:But the thought occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.‘This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, nor to unbinding, but only to reappearance in the dimension of nothingness.’ So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.So, dissatisfied with that Dhamma, I left.

So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:In search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Uddaka Rāmaputta and, on arrival, said to him: ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.‘Friend Uddaka, I want to practice in this Dhamma & discipline.’

Evaṁ vutte, aggivessana, udako rāmaputto maṁ etadavoca:When this was said, he replied to me, ‘viharatāyasmā,‘You may stay here, my friend. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.This doctrine is such that an observant person can soon enter & dwell in his own teacher’s knowledge, having realized it for himself through direct knowledge.’

So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.It wasn’t long before I quickly learned that Dhamma. So kho ahaṁ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca.As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw—I, along with others.

Tassa mayhaṁ, aggivessana, etadahosi:I thought: ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi.‘It wasn’t through mere conviction alone that Rāma declared, “I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.” Addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.Certainly he dwelled knowing & seeing this Dhamma.’

Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:So I went to Uddaka and said, ‘kittāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?‘To what extent did Rāma declare that he had entered & dwelled in this Dhamma?’ Evaṁ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.When this was said, Uddaka declared the dimension of neither perception nor non-perception.

Tassa mayhaṁ, aggivessana, etadahosi:I thought: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;‘Not only did Rāma have conviction, na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ;persistence, na kho rāmasseva ahosi sati, mayhampatthi sati;mindfulness, na kho rāmasseva ahosi samādhi, mayhampatthi samādhi;concentration, na kho rāmasseva ahosi paññā, mayhampatthi paññā;& discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti.What if I were to endeavor to realize for myself the Dhamma that Rāma declared he entered & dwelled in, having realized it for himself through direct knowledge.’ So kho ahaṁ, aggivessana, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.So it wasn’t long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge.

Atha khvāhaṁ, aggivessana, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:I went to Uddaka and said, ‘ettāvatā no āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?‘Friend Uddaka, is this the extent to which Rāma entered & dwelled in this Dhamma, having realized it for himself through direct knowledge?’

‘Ettāvatā kho āvuso rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.‘Yes, my friend.…’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.‘This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,‘It’s a gain for us, my friend, a great gain for us, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.that we have such a companion in the holy life. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi; yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.So the Dhamma Rāma declared he entered & dwelled in, having realized it for himself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma Rāma declared he entered & dwelled in, having realized it for himself through direct knowledge. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi; yaṁ tvaṁ dhammaṁ jānāsi taṁ dhammaṁ rāmo abhiññāsi.The Dhamma he knew is the Dhamma you know; the Dhamma you know is the Dhamma he knew. Iti yādiso rāmo ahosi tādiso tuvaṁ; yādiso tuvaṁ tādiso rāmo ahosi.As he was, so are you; as you are, so was he. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.Come friend, lead this community.’ Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.In this way did Uddaka Rāmaputta, my companion in the holy life, place me in the position of teacher and pay me great honor.

Tassa mayhaṁ, aggivessana, etadahosi:But the thought occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.‘This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, nor to unbinding, but only to reappearance in the dimension of neither perception nor non-perception.’ So kho ahaṁ, aggivessana, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.So, dissatisfied with that Dhamma, I left.

So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.In search of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the Magadhan country and came to the military town of Uruvelā. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ.There I saw some delightful countryside, with an inspiring forest grove, a clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. Tassa mayhaṁ, aggivessana, etadahosi:The thought occurred to me: ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.‘How delightful is this countryside, with its inspiring forest grove, clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.This is just right for the striving of a clansman intent on striving.’ So kho ahaṁ, aggivessana, tattheva nisīdiṁSo I sat down right there, thinking, ‘alamidaṁ padhānāyā’ti.‘This is just right for striving.’

Apissumaṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.Then these three similes—spontaneous, never before heard—appeared to me. Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ.Suppose there were a wet, sappy piece of timber lying in the water, Atha puriso āgaccheyya uttarāraṇiṁ ādāya:and a man were to come along with an upper fire-stick, thinking, ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.‘I’ll produce fire. I’ll make heat appear.’ Taṁ kiṁ maññasi, aggivessana,Now what do you think? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, udake nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?Would he be able to produce fire and make heat appear by rubbing the upper fire-stick in the wet, sappy timber lying in the water?”

“No hidaṁ, bho gotama”.“No, Master Gotama. “Taṁ kissa hetu”?Why is that? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, tañca pana udake nikkhittaṁ.Because the timber is wet & sappy, and besides it is lying in the water. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.Eventually the man would reap only his share of weariness & disappointment.”

“Evameva kho, aggivessana, 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.“So it is with any contemplative or brahman who does not live withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings (due to his striving for awakening), he is incapable of knowledge, vision, & unexcelled self-awakening. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṁ kho maṁ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the first simile—spontaneous, never before heard—that appeared to me.

Aparāpi kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.Then a second simile—spontaneous, never before heard—appeared to me. Seyyathāpi, aggivessana, allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ.Suppose there were a wet, sappy piece of timber lying on land far from water, Atha puriso āgaccheyya uttarāraṇiṁ ādāya:and a man were to come along with an upper fire-stick, thinking, ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.‘I’ll produce fire. I’ll make heat appear.’ Taṁ kiṁ maññasi, aggivessana,Now what do you think? api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya tejo pātukareyyā”ti?Would he be able to produce fire and make heat appear by rubbing the upper fire-stick in the wet, sappy timber lying on land far from water?”

“No hidaṁ, bho gotama”.“No, Master Gotama. “Taṁ kissa hetu”?Why is that? “Aduñhi, bho gotama, allaṁ kaṭṭhaṁ sasnehaṁ, kiñcāpi ārakā udakā thale nikkhittaṁ.Because the timber is wet & sappy, even though it is lying on land far from water. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.Eventually the man would reap only his share of weariness & disappointment.”

“Evameva kho, aggivessana, 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.“So it is with any contemplative or brahman who lives withdrawn from sensuality in body only, but whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings (due to his striving), he is incapable of knowledge, vision, & unexcelled self-awakening. Ayaṁ kho maṁ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbāThis was the second simile—spontaneous, never before heard—that appeared to me.

Aparāpi kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.Then a third simile—spontaneous, never before heard—appeared to me. Seyyathāpi, aggivessana, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ.Suppose there were a dry, sapless piece of timber lying on land far from water, Atha puriso āgaccheyya uttarāraṇiṁ ādāya:and a man were to come along with an upper fire-stick, thinking, ‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.‘I’ll produce fire. I’ll make heat appear.’ Taṁ kiṁ maññasi, aggivessana,Now what do you think? api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ, ārakā udakā thale nikkhittaṁ, uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?Would he be able to produce fire and make heat appear by rubbing the upper fire-stick in the dry, sapless timber lying on land?”

“Evaṁ, bho gotama”.“Yes, Master Gotama. “Taṁ kissa hetu”?Why is that? “Aduñhi, bho gotama, sukkhaṁ kaṭṭhaṁ koḷāpaṁ, tañca pana ārakā udakā thale nikkhittan”ti.Because the timber is dry & sapless, and besides it is lying on land far from water.”

“Evameva kho, aggivessana, 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.“So it is with any contemplative or brahman who lives withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings (due to his striving), he is capable of knowledge, vision, & unexcelled self-awakening. Ayaṁ kho maṁ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.This was the third simile— Imā kho maṁ, aggivessana, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā.spontaneous, never before heard—that appeared to me.

Tassa mayhaṁ, aggivessana, etadahosi:I thought: ‘yannūnāhaṁ dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇheyyaṁ abhinippīḷeyyaṁ abhisantāpeyyan’ti.‘What if I, clenching my teeth and pressing my tongue against the roof of my mouth, were to beat down, constrain, & crush my mind with my awareness?’ So kho ahaṁ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi.So, clenching my teeth and pressing my tongue against the roof of my mouth, I beat down, constrained, & crushed my mind with my awareness. Tassa mayhaṁ, aggivessana, dantebhi dantamādhāya jivhāya tāluṁ āhacca cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya;Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, & crush him, evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti.in the same way I beat down, constrained, & crushed my mind with my awareness. As I did so, sweat poured from my armpits. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion, being harassed by the exertion. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.But the painful feeling that arose in this way did not invade my mind or remain.

Tassa mayhaṁ, aggivessana, etadahosi:I thought: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti.‘What if I were to become absorbed in the trance of non-breathing?’ So kho ahaṁ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṁ.So I stopped the in-breaths & out-breaths in my nose & mouth. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti.As I did so, there was a loud roaring of winds coming out my earholes, Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;just like the loud roar of winds coming out of a smith’s bellows. evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ.So I stopped the in-breaths & out-breaths in my nose & mouth & ears. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti.
muddhani → muddhāni (bj); muddhānaṁ (sya-all, pts1ed) | ūhananti → ūhanti (si); ohananti (sya-all, km); uhananti (mr)As I did so, extreme forces sliced through my head, Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya;
muddhani abhimattheyya → muddhānaṁ abhimantheyya (si, pts1ed); muddhānaṁ abhimattheyya (sya-all, km)just as if a strong man were slicing my head open with a sharp sword. evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti.Extreme pains arose in my head, Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya;just as if a strong man were tightening a turban made of tough leather straps around my head. evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti.Extreme forces carved up my stomach cavity, Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya;just as if a butcher or his apprentice were to carve up the stomach cavity of an ox. evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.

Tassa mayhaṁ, aggivessana, etadahosi: ‘yannūnāhaṁ appāṇakaṁyeva jhānaṁ jhāyeyyan’ti. So kho ahaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. Tassa mayhaṁ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti.There was an extreme burning in my body, Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ;just as if two strong men, grabbing a weaker man by the arms, were to roast & broil him over a pit of hot embers. evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion, being harassed by the exertion. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.But the painful feeling that arose in this way did not invade my mind or remain.

Apissu maṁ, aggivessana, devatā disvā evamāhaṁsu:“Devas, on seeing me, said, ‘kālaṅkato samaṇo gotamo’ti.‘Gotama the contemplative is dead.’ Ekaccā devatā evamāhaṁsu:Other devas said, ‘na kālaṅkato samaṇo gotamo, api ca kālaṁ karotī’ti.‘He isn’t dead, he’s dying.’ Ekaccā devatā evamāhaṁsu:Others said, ‘na kālaṅkato samaṇo gotamo, napi kālaṁ karoti, arahaṁ samaṇo gotamo, vihāro tveva so arahato evarūpo hotī’ti.
vihāro tveva so → vihārotveveso (bj) | arahato evarūpo hotī’ti → vihārotveveso arahato ti‘He’s neither dead nor dying, he’s an arahant, for this is the way arahants live.’

Tassa mayhaṁ, aggivessana, etadahosi:“I thought: ‘yannūnāhaṁ sabbaso āhārupacchedāya paṭipajjeyyan’ti.‘What if I were to practice going altogether without food?’ Atha kho maṁ, aggivessana, devatā upasaṅkamitvā etadavocuṁ:Then devas came to me and said, ‘mā kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajji.‘Dear sir, please don’t practice going altogether without food. Sace kho tvaṁ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṁ dibbaṁ ojaṁ lomakūpehi ajjhohāressāma, tāya tvaṁ yāpessasī’ti.
ajjhohāressāma → ajjhoharissāma (sya-all, km, pts1ed, mr)If you go altogether without food, we’ll infuse divine nourishment in through your pores, and you will survive on that.’ Tassa mayhaṁ, aggivessana, etadahosi:I thought, ‘ahañceva kho pana sabbaso ajajjitaṁ paṭijāneyyaṁ, imā ca me devatā dibbaṁ ojaṁ lomakūpehi ajjhohāreyyuṁ, tāya cāhaṁ yāpeyyaṁ, taṁ mamassa musā’ti.
ajjhohāreyyuṁ → ajjhohareyyuṁ (sya-all, km, pts1ed, mr) | ajajjitaṁ → ajaddhukaṁ (bj, pts1ed); jaddhukaṁ (sya-all, km)‘If I were to claim to be completely fasting while these devas are infusing divine nourishment in through my pores, I would be lying.’ So kho ahaṁ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.So I dismissed them, saying, ‘Enough.’

Tassa mayhaṁ, aggivessana, etadahosi:I thought: ‘yannūnāhaṁ thokaṁ thokaṁ āhāraṁ āhāreyyaṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsan’ti.‘What if I were to take only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup?’ So kho ahaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhāresiṁ, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ.So I took only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup. Tassa mayhaṁ, aggivessana, thokaṁ thokaṁ āhāraṁ āhārayato, pasataṁ pasataṁ, yadi vā muggayūsaṁ, yadi vā kulatthayūsaṁ, yadi vā kaḷāyayūsaṁ, yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti.My body became extremely emaciated. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya.Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems.… Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.My backside became like a camel’s hoof.… Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya.My spine stood out like a string of beads.… Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti; evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya.My ribs jutted out like the jutting rafters of an old, run-down barn.… Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti; evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya.The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well.… Seyyathāpi nāma tittakālābu āmakacchinno vātātapena samphuṭito hoti sammilāto; evamevassu me sīsacchavi samphuṭitā hoti sammilātā tāyevappāhāratāya.My scalp shriveled & withered like a green bitter gourd, shriveled & withered in the heat & the wind.…

So kho ahaṁ, aggivessana, udaracchaviṁ parimasissāmīti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, piṭṭhikaṇṭakaṁ parimasissāmīti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.The skin of my belly became so stuck to my spine that when I thought of touching my belly, I grabbed hold of my spine as well; and when I thought of touching my spine, I grabbed hold of the skin of my belly as well.… So kho ahaṁ, aggivessana, vaccaṁ vā muttaṁ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya.If I urinated or defecated, I fell over on my face right there.… So kho ahaṁ, aggivessana, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya.Simply from my eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair—rotted at its roots—fell from my body as I rubbed, simply from eating so little.

Apissu maṁ, aggivessana, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti.People on seeing me would say, ‘Gotama the contemplative is black.’ Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti.Other people would say, ‘Gotama the contemplative isn’t black, he’s brown.’ Ekacce manussā evamāhaṁsu: ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti.Others would say, ‘Gotama the contemplative is neither black nor brown, he’s golden-skinned.’ Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.So much had the clear, bright color of my skin deteriorated, simply from eating so little.

Tassa mayhaṁ, aggivessana, etadahosi:I thought: ‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo.‘Whatever contemplatives or brahmans in the past have felt painful, racking, piercing feelings due to their striving, this is the utmost. None have been greater than this. Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo.Whatever contemplatives or brahmans in the future will feel painful, racking, piercing feelings due to their striving, this is the utmost. None will be greater than this. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo.Whatever contemplatives or brahmans in the present are feeling painful, racking, piercing feelings due to their striving, this is the utmost. None is greater than this. Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṁ.But with this racking practice of austerities I haven’t attained any superior human state, any distinction in knowledge or vision worthy of the noble ones. Siyā nu kho añño maggo bodhāyā’ti?Could there be another path to awakening?’

Tassa mayhaṁ, aggivessana, etadahosi:I thought: ‘abhijānāmi kho panāhaṁ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā.‘I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then—quite secluded from sensuality, secluded from unskillful qualities—I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Siyā nu kho eso maggo bodhāyā’ti?Could that be the path to awakening?’

Tassa mayhaṁ, aggivessana, satānusāri viññāṇaṁ ahosi:Then there was the consciousness following on that memory: ‘eseva maggo bodhāyā’ti.‘That is the path to awakening.’

Tassa mayhaṁ, aggivessana, etadahosi:I thought: ‘kiṁ nu kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti?‘So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful qualities?’ Tassa mayhaṁ, aggivessana, etadahosi:I thought: ‘na kho ahaṁ tassa sukhassa bhāyāmi, yaṁ taṁ sukhaṁ aññatreva kāmehi aññatra akusalehi dhammehī’ti.‘I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful qualities,

Tassa mayhaṁ, aggivessana, etadahosi: ‘na kho taṁ sukaraṁ sukhaṁ adhigantuṁ evaṁ adhimattakasimānaṁ pattakāyena, yannūnāhaṁ oḷārikaṁ āhāraṁ āhāreyyaṁ odanakummāsan’ti.but that pleasure is not easy to achieve with a body so extremely emaciated. What if I were to take some solid food: some rice & porridge?’ So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ.So I took some solid food: some rice & porridge.

Tena kho pana maṁ, aggivessana, samayena pañca bhikkhū paccupaṭṭhitā honti:
pañca → pañcavaggiyā (aññasuttesu)Now five monks had been attending on me, thinking, ‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati, taṁ no ārocessatī’ti.‘If Gotama, our contemplative, achieves some higher state, he will tell us.’ Yato kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañca bhikkhū nibbijja pakkamiṁsu:But when they saw me taking some solid food—some rice & porridge—they were disgusted and left me, thinking, ‘bāhulliko samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.
bāhulliko → bāhuliko (bj, pts1ed)‘Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.’

So kho ahaṁ, aggivessana, oḷārikaṁ āhāraṁ āhāretvā, balaṁ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.So when I had taken solid food and regained strength, then—quite secluded from sensuality, secluded from unskillful qualities, I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.But the pleasant feeling that arose in this way did not invade my mind or remain.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ.With the stilling of directed thoughts & evaluations, I entered & remained in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.But the pleasant feeling that arose in this way did not invade my mind or remain. Pītiyā ca virāgā upekkhako ca vihāsiṁ, sato ca sampajāno. Sukhañca kāyena paṭisaṁvedesiṁ yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsiṁ.With the fading of rapture I remained equanimous, mindful, & alert, and sensed pleasure with the body. I entered & remained in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.But the pleasant feeling that arose in this way did not invade my mind or remain. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—I entered & remained in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.But the pleasant feeling that arose in this way did not invade my mind or remain.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ.“When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.I recollected my manifold past lives, i.e., one birth, two… five, ten… fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus I recollected my manifold past lives in their modes & details.

Ayaṁ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;This was the first knowledge I attained in the first watch of the night. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.But the pleasant feeling that arose in this way did not invade my mind or remain.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ.When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe…I saw—by means of the divine eye, purified & surpassing the human—beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destinations, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

ayaṁ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā;This was the second knowledge I attained in the second watch of the night. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.But the pleasant feeling that arose in this way did not invade my mind or remain.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental effluents. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.I directly knew, as it had come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… ‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.My heart, thus knowing, thus seeing, was released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.With release, there was the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ.I directly knew that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

Ayaṁ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā;This was the third knowledge I attained in the third watch of the night. avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose—as happens in one who is heedful, ardent, & resolute. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṁ na pariyādāya tiṭṭhati.But the pleasant feeling that arose in this way did not invade my mind or remain.

Abhijānāmi kho panāhaṁ, aggivessana, anekasatāya parisāya dhammaṁ desetā.I recall having taught the Dhamma to an assembly of many hundreds, Apissu maṁ ekameko evaṁ maññati:and yet each one of them assumes of me, ‘mamevārabbha samaṇo gotamo dhammaṁ desetī’ti.‘Gotama the contemplative is teaching the Dhamma attacking just me,’ Na kho panetaṁ, aggivessana, evaṁ daṭṭhabbaṁ;but it shouldn’t be seen in that way. yāvadeva viññāpanatthāya tathāgato paresaṁ dhammaṁ deseti.The Tathāgata rightly teaches them the Dhamma simply for the purpose of giving knowledge. So kho ahaṁ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi, yena sudaṁ niccakappaṁ viharāmī”ti.At the end of that very talk I steady the mind inwardly, settle it, concentrate it, and unify it in the same theme of concentration as before, in which I almost constantly dwell.”

“Okappaniyametaṁ bhoto gotamassa yathā taṁ arahato sammāsambuddhassa.“That is credible for the Master Gotama, as would be the case for one who is worthy & rightly self-awakened. Abhijānāti kho pana bhavaṁ gotamo divā supitā”ti?But does the Master Gotama recall sleeping during the day?”

“Abhijānāmahaṁ, aggivessana, gimhānaṁ pacchime māse pacchābhattaṁ piṇḍapātapaṭikkanto catugguṇaṁ saṅghāṭiṁ paññapetvā dakkhiṇena passena sato sampajāno niddaṁ okkamitā”ti.“I recall, Aggivessana, in the last month of the hot season, after the meal, returning from my almsround, setting out my outer robe folded in four, lying down on my right side, and falling asleep while mindful & alert.”

“Etaṁ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṁ vadantī”ti?“There are some contemplatives & brahmans, Master Gotama, who would call that dwelling in delusion.”

“Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā.“It’s not to that extent that one is deluded or undeluded, Aggivessana. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca,As to how one is deluded or undeluded, taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.listen and pay close attention. I will speak.”

“Evaṁ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi.“As you say, Master Gotama,” Saccaka responded.

Bhagavā etadavoca:The Blessed One said:

“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi.“In whomever the effluents that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death are not abandoned: Him I call deluded. Āsavānañhi, aggivessana, appahānā sammūḷho hoti.For it is from not abandoning the effluents that one is deluded. Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi.In whomever the effluents that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death are abandoned: Him I call undeluded. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.For it is from abandoning the effluents that one is undeluded.

Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.In the Tathāgata, Aggivessana, the effluents that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā;Just as a palmyra cut off at the crown is incapable of further growth, evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā”ti.in the same way in the Tathāgata the effluents that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.”

Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca:When this was said, Saccaka the Nigaṇṭha said to the Blessed One: “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.“It’s amazing, Master Gotama. It’s astounding— Yāvañcidaṁ bhoto gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa.that when Master Gotama is addressed rudely again & again, is assailed by presumptuous courses of speech, the color of his skin brightens, the color of his face clears, as would be the case with one who is worthy & rightly self-awakened.

Abhijānāmahaṁ, bho gotama, pūraṇaṁ kassapaṁ vādena vādaṁ samārabhitā.I recall engaging Pūraṇa Kassapa in debate. Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.He, when engaged in debate by me, spoke evasively and led the discussion astray, displayed irritation, aversion, & peevishness. Bhoto pana gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa.
Bhoto pana → bhoto kho pana (bj)But when Master Gotama is addressed rudely again & again, is assailed by presumptuous courses of speech, the color of his skin brightens, the color of his face clears, as would be the case with one who is worthy & rightly self-awakened.

Abhijānāmahaṁ, bho gotama, makkhaliṁ gosālaṁ …pe…I recall engaging Makkhali Gosāla… ajitaṁ kesakambalaṁ …Ajita Kesakambalin… pakudhaṁ kaccāyanaṁ …Pakudha Kaccāyana… sañjayaṁ belaṭṭhaputtaṁ …Sañjaya Velaṭṭhaputta… nigaṇṭhaṁ nāṭaputtaṁ vādena vādaṁ samārabhitā.Nigaṇṭha Nāṭaputta in debate. Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.He, when engaged in debate by me, spoke evasively and led the discussion astray, displayed irritation, aversion, & peevishness. Bhoto pana gotamassa evaṁ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṁ arahato sammāsambuddhassa.But when Master Gotama is addressed rudely again & again, is assailed by presumptuous courses of speech, the color of his skin brightens, the color of his face clears, as would be the case with one who is worthy & rightly self-awakened.

Handa ca dāni mayaṁ, bho gotama, gacchāma.And now, Master Gotama, I am going. Bahukiccā mayaṁ, bahukaraṇīyā”ti.Many are my duties, many my responsibilities.”

“Yassadāni tvaṁ, aggivessana, kālaṁ maññasī”ti.“Then do, Aggivessana, what you think it is now time to do.”

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.So Saccaka the Nigaṇṭha, delighting in & approving of the Blessed One’s words, got up from his seat and left.

Mahāsaccakasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.