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Long Discourses 25 – Dīgha Nikāya 25
DN 25 The Lion’s Roar at Udumbarikā’s Monastery – Udumbarikasutta
[Summary]
1. The Story of the Wanderer Nigrodha
1. Nigrodhaparibbājakavatthu
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
Now at that time the wanderer Nigrodha was residing in the lady Udumbarikā’s monastery for wanderers, together with a large assembly of three thousand wanderers.
Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi.
Then the householder Sandhāna left Rājagaha in the middle of the day to see the Buddha.
Atha kho sandhāno gahapati divā divassa rājagahā nikkhami bhagavantaṁ dassanāya.
Then it occurred to him,
Atha kho sandhānassa gahapatissa etadahosi:
“It’s the wrong time to see the Buddha,
“akālo kho bhagavantaṁ dassanāya.
as he’s in retreat.
Paṭisallīno bhagavā.
And it’s the wrong time to see the esteemed bhikkhū,
Manobhāvanīyānampi bhikkhūnaṁ asamayo dassanāya.
as they’re in retreat.
Paṭisallīnā manobhāvanīyā bhikkhū.
Why don’t I visit the wanderer Nigrodha at the lady Udumbarikā’s monastery for wanderers?”
Yannūnāhaṁ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyyan”ti.
So he went to the monastery of the wanderers.
Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami.
Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as
Tena kho pana samayena nigrodho paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā.
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.
Nigrodha saw Sandhāna coming off in the distance,
Addasā kho nigrodho paribbājako sandhānaṁ gahapatiṁ dūratova āgacchantaṁ.
and hushed his own assembly:
Disvā sakaṁ parisaṁ saṇṭhāpesi:
“Be quiet, good sirs, don’t make a sound.
“appasaddā bhonto hontu, mā bhonto saddamakattha.
The householder Sandhāna, a disciple of the ascetic Gotama, is coming.
Ayaṁ samaṇassa gotamassa sāvako āgacchati sandhāno gahapati.
He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Rājagaha.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā rājagahe paṭivasanti, ayaṁ tesaṁ aññataro sandhāno gahapati.
Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Appasaddakāmā kho panete āyasmanto appasaddavinītā, appasaddassa vaṇṇavādino.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.
Then those wanderers fell silent.
Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
Then Sandhāna went up to the wanderer Nigrodha, and exchanged greetings with him.
Atha kho sandhāno gahapati yena nigrodho paribbājako tenupasaṅkami, upasaṅkamitvā nigrodhena paribbājakena saddhiṁ sammodi.
When the greetings and polite conversation were over, he sat down to one side and said to Nigrodha,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sandhāno gahapati nigrodhaṁ paribbājakaṁ etadavoca:
“The way the wanderers make an uproar as they sit together and talk about all kinds of unworthy topics is one thing.
“aññathā kho ime bhonto aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.
Seyyathidaṁ—rājakathaṁ …pe… itibhavābhavakathaṁ iti vā.
It’s quite different to the way the Buddha frequents remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.”
Aññathā kho pana so bhagavā araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānī”ti.
When Sandhāna said this, Nigrodha said to him,
Evaṁ vutte, nigrodho paribbājako sandhānaṁ gahapatiṁ etadavoca:
“Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom?
“yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati?
Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion.
Suññāgārahatā samaṇassa gotamassa paññā aparisāvacaro samaṇo gotamo nālaṁ sallāpāya.
He just lurks on the periphery.
So antamantāneva sevati.
He’s just like the nilgai antelope, circling around and lurking on the periphery.
Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati.
Evameva suññāgārahatā samaṇassa gotamassa paññā;
aparisāvacaro samaṇo gotamo;
nālaṁ sallāpāya.
So antamantāneva sevati.
Please, householder, let the ascetic Gotama come to this assembly. I’ll sink him with just one question! I’ll roll him over and wrap him up like a hollow pot!”
Iṅgha, gahapati, samaṇo gotamo imaṁ parisaṁ āgaccheyya, ekapañheneva naṁ saṁsādeyyāma, tucchakumbhīva naṁ maññe orodheyyāmā”ti.
With clairaudience that is purified and superhuman, the Buddha heard this discussion between the householder Sandhāna and the wanderer Nigrodha.
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ.
Then the Buddha descended Vulture’s Peak Mountain and went to the peacocks’ feeding ground on the bank of the Sumāgadhā, where he walked mindfully in the open air.
Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena sumāgadhāya tīre moranivāpo tenupasaṅkami; upasaṅkamitvā sumāgadhāya tīre moranivāpe abbhokāse caṅkami.
Nigrodha saw him,
Addasā kho nigrodho paribbājako bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ.
and hushed his own assembly:
Disvāna sakaṁ parisaṁ saṇṭhāpesi:
“Be quiet, good sirs, don’t make a sound. The ascetic Gotama is walking mindfully on the bank of the Sumāgadhā.
“appasaddā bhonto hontu, mā bhonto saddamakattha, ayaṁ samaṇo gotamo sumāgadhāya tīre moranivāpe abbhokāse caṅkamati.
The venerable likes quiet and praises quiet.
Appasaddakāmo kho pana so āyasmā, appasaddassa vaṇṇavādī.
Hopefully if he sees that our assembly is quiet he’ll see fit to approach.
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyya.
If he comes, I’ll ask him this question:
Sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma:
‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?’”
‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’”ti?
Then those wanderers fell silent.
Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.
2. Mortification in Disgust of Sin
2. Tapojigucchāvāda
Then the Buddha went up to the wanderer Nigrodha,
Atha kho bhagavā yena nigrodho paribbājako tenupasaṅkami.
who said to him,
Atha kho nigrodho paribbājako bhagavantaṁ etadavoca:
“Come, Blessed One! Welcome, Blessed One!
“etu kho, bhante, bhagavā, svāgataṁ, bhante, bhagavato.
It’s been a long time since you took the opportunity to come here.
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.
Please, sir, sit down, this seat is ready.”
Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti.
The Buddha sat on the seat spread out,
Nisīdi bhagavā paññatte āsane.
while Nigrodha took a low seat and sat to one side.
Nigrodhopi kho paribbājako aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi.
The Buddha said to him,
Ekamantaṁ nisinnaṁ kho nigrodhaṁ paribbājakaṁ bhagavā etadavoca:
“Nigrodha, what were you sitting talking about just now? What conversation was left unfinished?”
“kāya nuttha, nigrodha, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
Nigrodha said,
Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca:
“Well, sir, I saw you walking mindfully and said:
“idha mayaṁ, bhante, addasāma bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ, disvāna evaṁ avocumhā:
‘If the ascetic Gotama comes, I’ll ask him this question:
‘sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma:
“Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?”’
“ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”’ti?
This is the conversation that was unfinished when the Buddha arrived.”
Ayaṁ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.
“It’s hard for you to understand this, Nigrodha, since you have a different view, creed, preference, practice, and tradition.
“Dujjānaṁ kho etaṁ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyaṁ.
Please ask me a question about the higher mortification in disgust of sin in your own tradition:
Iṅgha tvaṁ maṁ, nigrodha, sake ācariyake adhijegucche pañhaṁ puccha:
‘How are the conditions for the mortification in disgust of sin completed, and how are they incomplete?’”
‘kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā’”ti?
When he said this, those wanderers made an uproar,
Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ:
“It’s incredible, it’s amazing! The ascetic Gotama has such power and might! For he sets aside his own doctrine and invites discussion on the doctrine of others!”
“acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa gotamassa mahiddhikatā mahānubhāvatā, yatra hi nāma sakavādaṁ ṭhapessati, paravādena pavāressatī”ti.
Then Nigrodha, having quieted those wanderers, said to the Buddha,
Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca:
“Sir, we teach mortification in disgust of sin, regarding it as essential and clinging to it.
“mayaṁ kho, bhante, tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharāma.
How are the conditions for the mortification in disgust of sin completed, and how are they incomplete?”
Kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā”ti?
“It’s when a mortifier goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
“Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati,
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati,
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day.
so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko, sattāgāriko vā hoti sattālopiko, ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti, sattahipi dattīhi yāpeti;
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti, sattāhikampi āhāraṁ āhāreti, iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,
They tear out their hair and beard, committed to this practice.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,
They constantly stand, refusing seats.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,
They squat, committed to persisting in the squatting position.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,
They lie on a mat of thorns, making a mat of thorns their bed.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti,
They make their bed on a plank, or the bare ground.
phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti,
They lie only on one side.
ekapassayikopi hoti
They wear dust and dirt.
rajojalladharo,
They stay in the open air.
abbhokāsikopi hoti
They sleep wherever they lay their mat.
yathāsanthatiko,
They eat unnatural things, committed to the practice of eating unnatural foods.
vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto,
They don’t drink, committed to the practice of not drinking liquids.
apānakopi hoti apānakattamanuyutto,
They’re committed to the practice of samādhi in water three times a day, including the evening.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati.
What do you think, Nigrodha?
Taṁ kiṁ maññasi, nigrodha,
If this is so, is the mortification in disgust of sin complete, or incomplete?”
yadi evaṁ sante tapojigucchā paripuṇṇā vā hoti aparipuṇṇā vā”ti?
“Clearly, sir, if that is so the mortification in disgust of sin is complete, not incomplete.”
“Addhā kho, bhante, evaṁ sante tapojigucchā paripuṇṇā hoti, no aparipuṇṇā”ti.
“But even such a completed mortification has many defects, I say.”
“Evaṁ paripuṇṇāyapi kho ahaṁ, nigrodha, tapojigucchāya anekavihite upakkilese vadāmī”ti.
2.1. Defects
2.1. Upakkilesa
“But how does the Buddha say that even such a completed mortification has many defects?”
“Yathā kathaṁ pana, bhante, bhagavā evaṁ paripuṇṇāya tapojigucchāya anekavihite upakkilese vadatī”ti?
“Firstly, a mortifier undertakes a practice of mortification. They’re happy with that, as they’ve got all they wished for.
“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.
This is a defect in that mortifier.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier undertakes a practice of mortification. They glorify themselves and put others down on account of that.
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti.
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti.
This too is a defect in that mortifier.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier undertakes a practice of mortification. They become indulgent and infatuated and fall into negligence on account of that.
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati.
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati.
This too is a defect in that mortifier.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re happy with that, as they’ve got all they wished for.
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
This too is a defect in that mortifier.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They glorify themselves and put others down on account of that.
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti.
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti.
This too is a defect in that mortifier.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They become indulgent and infatuated and fall into negligence on account of that.
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati.
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati.
This too is a defect in that mortifier.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier becomes fussy about food, saying,
Puna caparaṁ, nigrodha, tapassī bhojanesu vodāsaṁ āpajjati:
‘This agrees with me, this doesn’t agree with me.’
‘idaṁ me khamati, idaṁ me nakkhamatī’ti.
What doesn’t agree with them they reluctantly give up.
So yañca khvassa nakkhamati, taṁ sāpekkho pajahati.
But what does agree with them they eat tied, infatuated, attached, blind to the drawbacks, and not understanding the escape.
Yaṁ panassa khamati, taṁ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati …pe…
This too is a defect in that mortifier.
ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier undertakes a practice of mortification out of longing for possessions, honor, and popularity, thinking,
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati lābhasakkārasilokanikantihetu:
‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’
‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe…
This too is a defect in that mortifier.
ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier rebukes a certain ascetic or brahmin,
Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā apasādetā hoti:
‘But what is this one doing, living in abundance! According to this ascetic’s doctrine, everything—
‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti.
plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together like the thunder of a tooth-hammer!’
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe…
This too is a defect in that mortifier.
ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families.
Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garukariyamānaṁ māniyamānaṁ pūjiyamānaṁ.
They think,
Disvā tassa evaṁ hoti:
‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families.
‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti.
But I, a self-mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they give rise to jealousy and stinginess regarding families.
Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu uppādetā hoti …pe…
This too is a defect in that mortifier.
ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier sits meditation only when people can see them.
Puna caparaṁ, nigrodha, tapassī āpāthakanisādī hoti …pe…
This too is a defect in that mortifier.
ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier sneaks about among families, thinking,
Puna caparaṁ, nigrodha, tapassī attānaṁ adassayamāno kulesu carati:
‘This is part of my mortification; this is part of my mortification.’
‘idampi me tapasmiṁ idampi me tapasmin’ti …pe…
This too is a defect in that mortifier.
ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier sometimes behaves in an underhand manner.
Puna caparaṁ, nigrodha, tapassī kiñcideva paṭicchannaṁ sevati.
When asked whether something agrees with them, they say it does, even though it doesn’t.
So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: ‘khamatī’ti.
Or they say it doesn’t, even though it does.
Khamamānaṁ āha: ‘nakkhamatī’ti.
Thus they tell a deliberate lie.
Iti so sampajānamusā bhāsitā hoti …pe…
This too is a defect in that mortifier.
ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier disagrees with the way that the Realized One or their disciple teaches Dhamma, even when they make a valid point.
Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ nānujānāti …pe…
This too is a defect in that mortifier.
ayampi kho, nigrodha, tapassino upakkileso hoti.
Furthermore, a mortifier is irritable and hostile …
Puna caparaṁ, nigrodha, tapassī kodhano hoti upanāhī.
Yampi, nigrodha, tapassī kodhano hoti upanāhī.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
offensive and contemptuous …
Puna caparaṁ, nigrodha, tapassī makkhī hoti paḷāsī …pe…
jealous and stingy …
issukī hoti maccharī …
devious and deceitful …
saṭho hoti māyāvī …
obstinate and vain …
thaddho hoti atimānī …
they have wicked desires, falling under the sway of wicked desires …
pāpiccho hoti pāpikānaṁ icchānaṁ vasaṁ gato …
they have wrong view, being attached to an extremist view …
micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato …
they’re attached to their own views, holding them tight, and refusing to let go.
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.
Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.
This too is a defect in that mortifier.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
What do you think, Nigrodha?
Taṁ kiṁ maññasi, nigrodha,
Are such mortifications defective or not?”
yadime tapojigucchā upakkilesā vā anupakkilesā vā”ti?
“Clearly, sir, they’re defective.
“Addhā kho ime, bhante, tapojigucchā upakkilesā, no anupakkilesā.
It’s possible that a mortifier might have all of these defects,
Ṭhānaṁ kho panetaṁ, bhante, vijjati yaṁ idhekacco tapassī sabbeheva imehi upakkilesehi samannāgato assa;
let alone one or other of them.”
ko pana vādo aññataraññatarenā”ti.
2.2. On Reaching the Shoots
2.2. Parisuddhapapaṭikappattakathā
“Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they’re not happy with that, as they still haven’t got all they wished for.
“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.
So they’re pure on that point.
Evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier undertakes a practice of mortification. They don’t glorify themselves or put others down on account of that.
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attānukkaṁseti na paraṁ vambheti …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
They don’t become indulgent …
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati …pe…
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re not happy with that, as they still haven’t got all they wished for …
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo …pe…
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
They don’t glorify themselves and put others down on account of possessions, honor, and popularity …
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṁseti na paraṁ vambheti …pe…
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
They don’t become indulgent because of it …
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier doesn’t become fussy about food, saying,
Puna caparaṁ, nigrodha, tapassī bhojanesu na vodāsaṁ āpajjati:
‘This agrees with me, this doesn’t agree with me.’
‘idaṁ me khamati, idaṁ me nakkhamatī’ti.
What doesn’t agree with them they readily give up.
So yañca khvassa nakkhamati, taṁ anapekkho pajahati.
But what does agree with them they eat without being tied, infatuated, attached, seeing the drawbacks, and understanding the escape.
Yaṁ panassa khamati, taṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier doesn’t undertake a practice of mortification out of longing for possessions, honor, and popularity …
Puna caparaṁ, nigrodha, tapassī na tapaṁ samādiyati lābhasakkārasilokanikantihetu:
‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’
‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier doesn’t rebuke a certain ascetic or brahmin,
Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā nāpasādetā hoti:
‘But what is this one doing, living in abundance! According to this ascetic’s doctrine, everything—
‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti.
plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together like the thunder of a tooth-hammer!’
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families.
Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garu kariyamānaṁ māniyamānaṁ pūjiyamānaṁ.
It never occurs to them,
Disvā tassa na evaṁ hoti:
‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families.
‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti.
But I, a self-mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they don’t give rise to jealousy and stinginess regarding families.
Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu nuppādetā hoti …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier doesn’t sit meditation only when people can see them.
Puna caparaṁ, nigrodha, tapassī na āpāthakanisādī hoti …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier doesn’t sneak about among families, thinking,
Puna caparaṁ, nigrodha, tapassī na attānaṁ adassayamāno kulesu carati:
‘This is part of my mortification; this is part of my mortification.’
‘idampi me tapasmiṁ, idampi me tapasmin’ti …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier never behaves in an underhand manner.
Puna caparaṁ, nigrodha, tapassī na kiñcideva paṭicchannaṁ sevati, so:
When asked whether something agrees with them, they say it doesn’t when it doesn’t.
‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha:
‘nakkhamatī’ti.
Or they say it does when it does.
Khamamānaṁ āha:
‘khamatī’ti.
Thus they don’t tell a deliberate lie.
Iti so sampajānamusā na bhāsitā hoti …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier agrees with the way that the Realized One or their disciple teaches Dhamma when they make a valid point.
Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ anujānāti …pe…
So they’re pure on that point.
evaṁ so tasmiṁ ṭhāne parisuddho hoti.
Furthermore, a mortifier is not irritable and hostile …
Puna caparaṁ, nigrodha, tapassī akkodhano hoti anupanāhī.
Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṁ so tasmiṁ ṭhāne parisuddho hoti.
offensive and contemptuous …
Puna caparaṁ, nigrodha, tapassī amakkhī hoti apaḷāsī …pe…
jealous and stingy …
anissukī hoti amaccharī …
devious and deceitful …
asaṭho hoti amāyāvī …
obstinate and vain …
atthaddho hoti anatimānī …
they don’t have wicked desires …
na pāpiccho hoti na pāpikānaṁ icchānaṁ vasaṁ gato …
and wrong view …
na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā samannāgato …
they’re not attached to their own views, holding them tight, and refusing to let go.
na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī.
Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī.
So they’re pure on that point.
Evaṁ so tasmiṁ ṭhāne parisuddho hoti.
What do you think, Nigrodha?
Taṁ kiṁ maññasi, nigrodha,
If this is so, is the mortification in disgust of sin purified or not?”
yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?
“Clearly, sir, it is purified. It has reached the peak and the pith.”
“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.
“No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak and the pith.
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca;
Rather, it has only reached the shoots.”
api ca kho papaṭikappattā hotī”ti.
2.3. On Reaching the Bark
2.3. Parisuddhatacappattakathā
“But at what point, sir, does the mortification in disgust of sin reach the peak and the pith?
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?
Please help me reach the peak and the pith!”
Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.
“Nigrodha, take a mortifier who is restrained in the fourfold restraint.
“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.
And how is a mortifier restrained in the fourfold restraint?
Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti?
It’s when a mortifier doesn’t kill living creatures, doesn’t get others to kill, and doesn’t approve of killing.
Idha, nigrodha, tapassī na pāṇaṁ atipāteti, na pāṇaṁ atipātayati, na pāṇamatipātayato samanuñño hoti.
They don’t steal, get others to steal, or approve of stealing.
Na adinnaṁ ādiyati, na adinnaṁ ādiyāpeti, na adinnaṁ ādiyato samanuñño hoti.
They don’t lie, get others to lie, or approve of lying.
Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti.
They don’t expect rewards from their practice, they don’t lead others to expect rewards, and they don’t approve of expecting rewards.
Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti.
That’s how a mortifier is restrained in the fourfold restraint.
Evaṁ kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.
When a mortifier has the fourfold restraint, that is their mortification.
Yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya.
They step forward, not falling back.
So abhiharati no hīnāyāvattati.
They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
After the meal, they return from almsround, sit down cross-legged with their body straight, and establish mindfulness right there.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Byāpādappadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṁ parisodheti.
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
They give up these five hindrances, corruptions of the heart that weaken wisdom.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
They meditate spreading a heart full of compassion …
Karuṇāsahagatena cetasā …pe…
They meditate spreading a heart full of rejoicing …
muditāsahagatena cetasā …pe…
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. Tathā dutiyaṁ. Tathā tatiyaṁ. Tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
What do you think, Nigrodha?
Taṁ kiṁ maññasi, nigrodha.
If this is so, is the mortification in disgust of sin purified or not?”
Yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?
“Clearly, sir, it is purified. It has reached the peak and the pith.”
“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.
“No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak and the pith.
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca;
Rather, it has only reached the bark.”
api ca kho tacappattā hotī”ti.
2.4. On Reaching the Softwood
2.4. Parisuddhaphegguppattakathā
“But at what point, sir, does the mortification in disgust of sin reach the peak and the pith?
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?
Please help me reach the peak and the pith!”
Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.
“Nigrodha, take a mortifier who is restrained in the fourfold restraint.
“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.
Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti …pe…
yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya.
So abhiharati no hīnāyāvattati.
So vivittaṁ senāsanaṁ bhajati …pe…
They give up these five hindrances, corruptions of the heart that weaken wisdom.
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
Then they meditate spreading a heart full of love …
mettāsahagatena cetasā …pe…
compassion …
karuṇāsahagatena cetasā …pe…
rejoicing …
muditāsahagatena cetasā …pe…
equanimity.
upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So anekavihitaṁ pubbenivāsaṁ anussarati seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ, tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
What do you think, Nigrodha?
Taṁ kiṁ maññasi, nigrodha,
If this is so, is the mortification in disgust of sin purified or not?”
yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?
“Clearly, sir, it is purified. It has reached the peak and the pith.”
“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti, no aparisuddhā, aggappattā ca sārappattā cā”ti.
“No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak and the pith.
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca;
Rather, it has only reached the softwood.”
api ca kho phegguppattā hotī”ti.
3. On Reaching the Heartwood
3. Parisuddhaaggappattasārappattakathā
“But at what point, sir, does the mortification in disgust of sin reach the peak and the pith?
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?
Please help me reach the peak and the pith!”
Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.
“Nigrodha, take a mortifier who is restrained in the fourfold restraint.
“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti.
Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti …pe…
yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya.
So abhiharati no hīnāyāvattati.
So vivittaṁ senāsanaṁ bhajati …pe…
They give up these five hindrances, corruptions of the heart that weaken wisdom.
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
Then they meditate spreading a heart full of love …
mettāsahagatena cetasā …pe…
equanimity …
upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
They recollect many kinds of past lives, with features and details.
So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
What do you think, Nigrodha?
Taṁ kiṁ maññasi, nigrodha,
If this is so, is the mortification in disgust of sin purified or not?”
yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?
“Clearly, sir, it is purified. It has reached the peak and the pith.”
“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.
“Nigrodha, at this point the mortification in disgust of sin has reached the peak and the pith.
“Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca hoti sārappattā ca.
Nigrodha, remember you said this to me:
Iti kho, nigrodha, yaṁ maṁ tvaṁ avacāsi:
‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?’
‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’ti.
Well, there is something better and finer than this. That’s what I use to guide my disciples, through which they claim solace in the fundamental purpose of the spiritual life.”
Iti kho taṁ, nigrodha, ṭhānaṁ uttaritarañca paṇītatarañca, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”ti.
When he said this, those wanderers made an uproar,
Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ:
“In that case, we’re lost, and so is our tradition! We don’t know anything better or finer than that!”
“ettha mayaṁ anassāma sācariyakā, na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti.
4. Nigrodha Feels Depressed
4. Nigrodhassapajjhāyana
Then the householder Sandhāna realized,
Yadā aññāsi sandhāno gahapati:
“Obviously, now these wanderers want to listen to what the Buddha says. They’re paying attention and applying their minds to understand!”
“aññadatthu kho dānime aññatitthiyā paribbājakā bhagavato bhāsitaṁ sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhāpentī”ti.
So he said to the wanderer Nigrodha,
Atha nigrodhaṁ paribbājakaṁ etadavoca:
“Nigrodha, remember you said this to me:
“iti kho, bhante nigrodha, yaṁ maṁ tvaṁ avacāsi:
‘Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom?
‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati,
Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on the periphery.
suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya, so antamantāneva sevati;
He’s just like the nilgai antelope, circling around and lurking on the periphery.
seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati.
Evameva suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya; so antamantāneva sevati;
Please, householder, let the ascetic Gotama come to this assembly. I’ll sink him with just one question! I’ll roll him over and wrap him up like a hollow pot!’
iṅgha, gahapati, samaṇo gotamo imaṁ parisaṁ āgaccheyya, ekapañheneva naṁ saṁsādeyyāma, tucchakumbhīva naṁ maññe orodheyyāmā’ti.
Now the Blessed One, perfected and fully awakened, has arrived here. Why don’t you send him out of the assembly to the periphery like a nilgai antelope? Why don’t you sink him with just one question? Why don’t you roll him over and wrap him up like a hollow pot?”
Ayaṁ kho so, bhante, bhagavā arahaṁ sammāsambuddho idhānuppatto, aparisāvacaraṁ pana naṁ karotha, gokāṇaṁ pariyantacāriniṁ karotha, ekapañheneva naṁ saṁsādetha, tucchakumbhīva naṁ orodhethā”ti.
When he said this, Nigrodha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.
Evaṁ vutte, nigrodho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
Knowing this, the Buddha said to him,
Atha kho bhagavā nigrodhaṁ paribbājakaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā nigrodhaṁ paribbājakaṁ etadavoca:
“Is it really true, Nigrodha—are those your words?”
“saccaṁ kira, nigrodha, bhāsitā te esā vācā”ti?
“It’s true, sir, those are my words. It was foolish, stupid, and unskillful of me.”
“Saccaṁ, bhante, bhāsitā me esā vācā, yathābālena yathāmūḷhena yathāakusalenā”ti.
“What do you think, Nigrodha?
“Taṁ kiṁ maññasi, nigrodha.
Have you heard that wanderers of the past who were elderly and senior, the teachers of teachers, said that
Kinti te sutaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics,
‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.
Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā.
like you do in your tradition these days?
Seyyathāpi tvaṁ etarahi sācariyako.
Or did they say that the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat, like I do these days?”
Udāhu, evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṁ etarahī’”ti.
“I have heard that wanderers of the past who were elderly and senior, said that
“Sutaṁ metaṁ, bhante. Paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
when the perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an uproar,
‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, na evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti.
Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā,
like I do in my tradition these days.
seyyathāpāhaṁ etarahi sācariyako.
They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.”
Evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.
“Nigrodha, you are a sensible and mature man. Did it not occur to you:
“Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi:
‘The Blessed One is awakened, tamed, serene, crossed over, and extinguished. And he teaches Dhamma for awakening, taming, serenity, crossing over, and extinguishment’?”
‘buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī’”ti?
5. The Culmination of the Spiritual Path
5. Brahmacariyapariyosānasacchikiriyā
Nigrodha said,
Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca:
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in that way.
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ bhagavantaṁ avacāsiṁ.
Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
“Indeed, Nigrodha, you made a mistake. It was foolish, stupid, and unskillful of you to speak in that way.
“Taggha tvaṁ, nigrodha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo maṁ tvaṁ evaṁ avacāsi.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Yato ca kho tvaṁ, nigrodha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.
For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.
Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjati.
Nigrodha, this is what I say:
Ahaṁ kho pana, nigrodha, evaṁ vadāmi:
Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi.
By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven years. They will live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati sattavassāni.
Let alone seven years.
Tiṭṭhantu, nigrodha, satta vassāni.
Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi.
By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in six years …
Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati cha vassāni.
five years …
Pañca vassāni …
four years …
cattāri vassāni …
three years …
tīṇi vassāni …
two years …
dve vassāni …
one year …
ekaṁ vassaṁ.
Tiṭṭhatu, nigrodha, ekaṁ vassaṁ.
Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṁ dhammaṁ desemi.
seven months …
Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati satta māsāni.
Tiṭṭhantu, nigrodha, satta māsāni …
six months …
cha māsāni …
five months …
pañca māsāni …
four months …
cattāri māsāni …
three months …
tīṇi māsāni …
two months …
dve māsāni …
one month …
ekaṁ māsaṁ …
a fortnight.
aḍḍhamāsaṁ.
Let alone a fortnight.
Tiṭṭhatu, nigrodha, aḍḍhamāso.
Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi.
By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven days.
Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati sattāhaṁ’.
6. The Wanderers Feel Depressed
6. Paribbājakānaṁpajjhāyana
Nigrodha, you might think,
Siyā kho pana te, nigrodha, evamassa:
‘The ascetic Gotama speaks like this because he wants pupils.’
‘antevāsikamyatā no samaṇo gotamo evamāhā’ti.
But you should not see it like this.
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
Let your teacher remain your teacher.
Yo eva vo ācariyo, so eva vo ācariyo hotu.
You might think,
Siyā kho pana te, nigrodha, evamassa:
‘The ascetic Gotama speaks like this because he wants us to give up our recitation.’
‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti.
But you should not see it like this.
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
Let your recitation remain as it is.
Yo eva vo uddeso so eva vo uddeso hotu.
You might think,
Siyā kho pana te, nigrodha, evamassa:
‘The ascetic Gotama speaks like this because he wants us to give up our livelihood.’
‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti.
But you should not see it like this.
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
Let your livelihood remain as it is.
Yo eva vo ājīvo, so eva vo ājīvo hotu.
You might think,
Siyā kho pana te, nigrodha, evamassa:
‘The ascetic Gotama speaks like this because he wants us to start doing things that are unskillful and considered unskillful in our tradition.’
‘ye no dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo samaṇo gotamo evamāhā’ti.
But you should not see it like this.
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
Let those things that are unskillful and considered unskillful in your tradition remain as they are.
Akusalā ceva vo te dhammā hontu akusalasaṅkhātā ca sācariyakānaṁ.
You might think,
Siyā kho pana te, nigrodha, evamassa:
‘The ascetic Gotama speaks like this because he wants us to stop doing things that are skillful and considered skillful in our tradition.’
‘ye no dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo samaṇo gotamo evamāhā’ti.
But you should not see it like this.
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ.
Let those things that are skillful and considered skillful in your tradition remain as they are.
Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṁ.
I do not speak for any of these reasons.
Iti khvāhaṁ, nigrodha, neva antevāsikamyatā evaṁ vadāmi, napi uddesā cāvetukāmo evaṁ vadāmi, napi ājīvā cāvetukāmo evaṁ vadāmi, napi ye vo dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo evaṁ vadāmi, napi ye vo dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo evaṁ vadāmi.
Nigrodha, there are things that are unskillful, corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. I teach Dhamma so that those things may be given up.
Santi ca kho, nigrodha, akusalā dhammā appahīnā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, yesāhaṁ pahānāya dhammaṁ desemi.
When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.”
Yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti.
When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, as if their minds were possessed by Māra.
Evaṁ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu yathā taṁ mārena pariyuṭṭhitacittā.
Then the Buddha thought,
Atha kho bhagavato etadahosi:
“All these foolish people have been touched by the Wicked One!
“sabbepime moghapurisā phuṭṭhā pāpimatā.
For not even a single one thinks,
Yatra hi nāma ekassapi na evaṁ bhavissati:
‘Come, let us lead the spiritual life under the ascetic Gotama for the sake of enlightenment—for what do seven days matter?’”
‘handa mayaṁ aññāṇatthampi samaṇe gotame brahmacariyaṁ carāma, kiṁ karissati sattāho’”ti?
Then the Buddha, having roared his lion’s roar in the lady Udumbarikā’s monastery for wanderers, rose into the air and landed on Vulture’s Peak.
Atha kho bhagavā udumbarikāya paribbājakārāme sīhanādaṁ naditvā vehāsaṁ abbhuggantvā gijjhakūṭe pabbate paccupaṭṭhāsi.
Meanwhile, the householder Sandhāna just went back to Rājagaha.
Sandhāno pana gahapati tāvadeva rājagahaṁ pāvisīti.
Udumbarika-Sīhanāda Sutta: The Lion’s Roar to the Udumbarikans. The wanderer Nigrodha, staying at the Udumbarika lodging, boasts that he can ‘floor the ascetic Gotama’ with a single question. He is of course defeated, and the Buddha shows a way beyond that of self-mortification - ‘to reach the pith’.