English
Yena tumhe anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā. Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā, na corābhinītā agārasmā anagāriyaṃ pabbajitā, na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā, na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā, nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti – nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā’’ti? ‘‘Evaṃ, bhante’’. ‘‘Evaṃ pabbajitena ca * `167. Atha kho bhagavato etadahosi –` – 167. Then it occurred to the Blessed One – * `‘‘yaṃnūnāhaṃ te kulaputte puccheyya’’nti!` – "What if I were to ask those young men?" * `Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi –` – Then indeed the Blessed One addressed the venerable Anuruddha – * `‘‘kacci tumhe, anuruddhā, abhiratā brahmacariye’’ti?` – "Are you, Anuruddha, delighted in the holy life?" * `‘‘Taggha mayaṃ, bhante, abhiratā brahmacariye’’ti.` – "Indeed, Venerable Sir, we are delighted in the holy life." * `‘‘Sādhu sādhu, anuruddhā!` – "Excellent, excellent, Anuruddha! * `Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye.` – This, Anuruddha, is fitting for you, young men, who out of faith have gone forth from home to homelessness, that you should delight in the holy life. * `Yena tumhe anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha` – You, Anuruddha, endowed with a fine youth, in the prime of life, with jet-black hair, could have enjoyed sensual pleasures, * `tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā.` – yet you, Anuruddha, though endowed with a fine youth, in the prime of life, with jet-black hair, have gone forth from home to homelessness. * `Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā,` – And you, Anuruddha, have not gone forth from home to homelessness out of fear of the king, * `na corābhinītā agārasmā anagāriyaṃ pabbajitā,` – nor out of fear of robbers, * `na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā,` – nor because of debt, * `na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā,` – nor out of fear, * `nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā.` – nor because of lack of livelihood. * `Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi,` – But rather, I am afflicted by birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; * `dukkhotiṇṇo dukkhapareto;` – afflicted by suffering, overcome by suffering; * `appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti –` – "Oh, that an end to this entire mass of suffering might be discerned!" – * `nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā’’ti?` – Was it not for this, Anuruddha, that you, out of faith, went forth from home to homelessness?" * `‘‘Evaṃ, bhante’’.` – "Yes, Venerable Sir." * `‘‘Evaṃ pabbajitena ca` – "And by one who has thus gone forth... (the sentence is cut off, so I will translate it as is, reflecting the cut-off nature). I will ensure the output is *only* the English translation, maintaining the line breaks and short sentences where appropriate to reflect the rhythm. Let's re-check the rhythm and structure. The first part has a call and response, then a repetition. The second part has a narrative, then a question and answer, then a longer speech by the Buddha with distinct clauses, then a final question and answer, and a cut-off sentence. I will try to keep the line breaks as close to the Pāli clauses as possible to maintain the rhythm. Example for the long sentence: `Yena tumhe anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha` `tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā.` This can be two lines in English. The list of reasons for going forth: `neva rājābhinītā agārasmā anagāriyaṃ pabbajitā,` `na corābhinītā agārasmā anagāriyaṃ pabbajitā,` `na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā,` `na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā,` `nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā.` This should definitely be multiple lines. The description of suffering: `Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi,` `dukkhotiṇṇo dukkhapareto;` `appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti –` This can also be multiple lines. I will proceed with the translation following these guidelines.addressed them – “Those young men, monks, who, for my sake, out of faith, have gone forth from home to homelessness, are those monks, monks, delighted in the holy life?” A second time, those monks were silent. A third time, indeed, the Blessed One, referring to those young men, addressed the monks – “Those young men, monks, who, for my sake, out of faith, have gone forth from home to homelessness, are those monks, monks, delighted in the holy life?” A third time, indeed, those monks were silent. 167. Then it occurred to the Blessed One – “What if I were to ask those young men?” Then indeed the Blessed One addressed the venerable Anuruddha – “Are you, Anuruddha, delighted in the holy life?” “Indeed, Venerable Sir, we are delighted in the holy life.” “Excellent, excellent, Anuruddha! This, Anuruddha, is fitting for you, young men, who out of faith have gone forth from home to homelessness, that you should delight in the holy life. You, Anuruddha, endowed with a fine youth, in the prime of life, with jet-black hair, could have enjoyed sensual pleasures; yet you, Anuruddha, though endowed with a fine youth, in the prime of life, with jet-black hair, have gone forth from home to homelessness. And you, Anuruddha, have not gone forth from home to homelessness out of fear of the king, nor out of fear of robbers, nor because of debt, nor out of fear, nor because of lack of livelihood. But rather, I am afflicted by birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; afflicted by suffering, overcome by suffering; ‘Oh, that an end to this entire mass of suffering might be discerned!’ – Was it not for this, Anuruddha, that you, out of faith, went forth from home to homelessness?” “Yes, Venerable Sir.” “And by one who has thus gone forth Now, Anuruddha, what should a noble son do? Anuruddha, if he does not attain the joy and pleasure of seclusion from sensual pleasures, seclusion from unwholesome states, or anything more peaceful than that, then covetousness overwhelms his mind, ill will overwhelms his mind, sloth and torpor overwhelm his mind, restlessness and remorse overwhelm his mind, doubt overwhelms his mind, discontent overwhelms his mind, languor overwhelms his mind. Anuruddha, if he does not attain the joy and pleasure of seclusion from sensual pleasures, seclusion from unwholesome states, or anything more peaceful than that. Anuruddha, if he attains the joy and pleasure of seclusion from sensual pleasures, seclusion from unwholesome states, or anything more peaceful than that, then covetousness does not overwhelm his mind, ill will does not overwhelm his mind, sloth and torpor do not overwhelm his mind, restlessness and remorse do not overwhelm his mind, doubt does not overwhelm his mind, discontent does not overwhelm his mind, languor does not overwhelm his mind. Anuruddha, if he attains the joy and pleasure of seclusion from sensual pleasures, seclusion from unwholesome states, or anything more peaceful than that. 168. "What do you think, Anuruddha, of me – 'The taints that defile, lead to renewed existence, cause suffering, result in pain, and lead to birth, aging, and death in the future, are not abandoned by the Tathāgata; therefore the Tathāgata uses some things reflectively, endures some things reflectively, avoids some things reflectively, and dispels some things reflectively'?" "Indeed, Venerable Sir, we do not think this of the Blessed One – 'The taints that defile, lead to renewed existence, cause suffering, result in pain, and lead to birth, aging, and death in the future, are not abandoned by the Tathāgata; therefore the Tathāgata uses some things reflectively..." endures it with understanding, avoids it with understanding, dispels it with understanding.’ Thus, indeed, Venerable Sir, it is for the Blessed One – ‘Those defilements that are corrupting, leading to renewed existence, accompanied by suffering, resulting in pain, and causing future birth, aging, and death, they are abandoned by the Tathāgata; therefore the Tathāgata uses it with understanding, endures it with understanding, avoids it with understanding, dispels it with understanding.’ ” “Excellent, excellent, Anuruddha! For the Tathāgata, Anuruddha, those defilements that are corrupting, leading to renewed existence, accompanied by suffering, resulting in pain, and causing future birth, aging, and death, they are abandoned, uprooted, made like a palm stump, brought to non-existence, and are incapable of future arising. Just as, Anuruddha, a palm tree whose crown has been cut off is incapable of growing again; even so, Anuruddha, for the Tathāgata, those defilements that are corrupting, leading to renewed existence, accompanied by suffering, resulting in pain, and causing future birth, aging, and death, they are abandoned, uprooted, made like a palm stump, brought to non-existence, and are incapable of future arising; therefore the Tathāgata uses it with understanding, endures it with understanding, avoids it with understanding, dispels it with understanding.”