4👑☸AN 8 vagga 2

11. At Verañja


11. Verañjasutta	11. At Verañja
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle.	At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru.
Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the brahmin Verañja went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“Sutaṃ metaṃ, bho gotama:	“Master Gotama, I have heard that
‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.	the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, tatheva.	And this is indeed the case,
Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.	for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, na sampannamevā”ti.	This is not appropriate, Master Gotama.”
“Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ.	“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat.
Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.	If the Realized One bowed down or rose up or offered a seat to anyone, their head would explode!”


“Arasarūpo bhavaṃ gotamo”ti.	“Master Gotama lacks taste.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say
‘arasarūpo samaṇo gotamo’ti.	that I lack taste.
Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.	For the Realized One has given up taste for sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I lack taste.
‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (1)	But that’s not what you’re talking about.”


“Nibbhogo bhavaṃ gotamo”ti.	“Master Gotama is indelicate.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say
‘nibbhogo samaṇo gotamo’ti.	that I’m indelicate.
Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	For the Realized One has given up delight in sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m indelicate.
‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (2)	But that’s not what you’re talking about.”


“Akiriyavādo bhavaṃ gotamo”ti.	“Master Gotama is a teacher of inaction.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘akiriyavādo samaṇo gotamo’ti.	I’m a teacher of inaction.
Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi.	For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m a teacher of inaction.
‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (3)	But that’s not what you’re talking about.”


“Ucchedavādo bhavaṃ gotamo”ti.	“Master Gotama is a teacher of annihilationism.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘ucchedavādo samaṇo gotamo’ti.	I’m a teacher of annihilationism.
Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi.	For I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m a teacher of annihilationism.
‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (4)	But that’s not what you’re talking about.”


“Jegucchī bhavaṃ gotamo”ti.	“Master Gotama is disgusted.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘jegucchī samaṇo gotamo’ti.	I’m disgusted.
Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	For I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m digusted.
‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (5)	But that’s not what you’re talking about.”


“Venayiko bhavaṃ gotamo”ti.	“Master Gotama is an exterminator.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘venayiko samaṇo gotamo’ti.	I’m an exterminator.
Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi.	For I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m an exterminator.
‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (6)	But that’s not what you’re talking about.”


“Tapassī bhavaṃ gotamo”ti.	“Master Gotama is a mortifier.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘tapassī samaṇo gotamo’ti.	I’m a mortifier.
Tapanīyāhaṃ, brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.	For I say that bad conduct by way of body, speech, and mind should be mortified.
Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi.	I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m a mortifier.
‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti. (7)	But that’s not what you’re talking about.”


“Apagabbho bhavaṃ gotamo”ti.	“Master Gotama is an abortionist.”
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, brahmin, a sense in which you could rightly say that
‘apagabbho samaṇo gotamo’ti.	I’m an abortionist.
Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi.	I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m an abortionist.
‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi. (8)	But that’s not what you’re talking about.


Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.	Suppose, brahmin, there was a chicken with eight or ten or twelve eggs.
Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni.	And she properly sat on them to keep them warm and incubated.
Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo: ‘jeṭṭho vā kaniṭṭho vā’”ti?	Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?”
“Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṃ, bho gotama, jeṭṭho hotī”ti.	“Master, Gotama, that should be called the eldest. For it is the eldest among them.”


“Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho.	“In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening.
Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa.	So, brahmin, I am the eldest and the best in the world.


Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.	My energy was roused up and unflagging, my remembering was established and lucid, my body was tranquil and undisturbed, and my mind was undistractify-&-lucidifyd in samādhi.
So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi;	Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi;	As the directed-thought and evaluation were stilled, I entered and remained in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi;	And with the fading away of rapture, I entered and remained in the third jhāna, where I meditated with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe: ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.	I recollected 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 evolving, many eons of the world contracting and evolving. I remembered: ‘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 I recollected my many kinds of past lives, with features and details.


Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā;	This was the first knowledge, which I achieved in the first watch of the night.
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (1)	This was my first breaking out, like a chick breaking out of the eggshell.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.	With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings 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 acted 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 acted 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, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds.


Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā;	This was the second knowledge, which I achieved in the middle watch of the night.
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. (2)	This was my second breaking out, like a chick breaking out of the eggshell.


So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.	When my mind had undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ;	I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.	I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.	Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.	When it was freed, I knew it was freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.	I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’


Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā;	This was the third knowledge, which I achieved in the last watch of the night.
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.	Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute.
Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā”ti. (3)	This was my third breaking out, like a chick breaking out of the eggshell.”


Evaṃ vutte, verañjo brāhmaṇo bhagavantaṃ etadavoca:	When he said this, the brahmin Verañja said to the Buddha:
“jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo.	“Master Gotama is the eldest! Master Gotama is the best!
Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

12. With Sīha


12. Sīhasutta	12. With Sīha
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṃghassa vaṇṇaṃ bhāsanti.	Now at that time several very prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.


Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti.	Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly.
Atha kho sīhassa senāpatissa etadahosi:	He thought:
“nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṃghassa vaṇṇaṃ bhāsanti.	“That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
Yannūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.	Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	Then General Sīha went to Nigaṇṭha Nātaputta and said to him:
“icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.	“Sir, I’d like to go to see the ascetic Gotama.”


“Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi?	“But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction?
Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti.	For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.”
Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.	Then Sīha’s determination to go and see the Buddha died down.


Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa … pe … dhammassa … pe … saṅghassa vaṇṇaṃ bhāsanti.	For a second time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Dutiyampi kho sīhassa senāpatissa etadahosi:	And for a second time Sīha thought:
“nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa … pe … saṅghassa vaṇṇaṃ bhāsanti.
Yannūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.	“Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!”
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca:	Then General Sīha went to Nigaṇṭha Nātaputta …
“icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.


“Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi?
Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti.
Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.	Then for a second time Sīha’s determination to go and see the Buddha died down.


Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa … pe … dhammassa … pe … saṃghassa vaṇṇaṃ bhāsanti.	For a third time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways.
Tatiyampi kho sīhassa senāpatissa etadahosi:	And for a third time Sīha thought:
“nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṃghassa vaṇṇaṃ bhāsanti.	“That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways.
Kiṃ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā?	What can these Jains do to me, whether I consult with them or not?
Yannūnāhaṃ anapaloketvāva nigaṇṭhe taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.	Why don’t I, without consulting them, go to see that Blessed One, the perfected one, the fully awakened Buddha!”


Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṃ dassanāya.	Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi.	He went by carriage as far as the terrain allowed, then descended and went by foot.
Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca:	Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him:


“Sutaṃ metaṃ, bhante:	“Sir, I have heard this:
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti.	‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’
Ye te, bhante, evamāhaṃsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati?	I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?
Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti.	For we don’t want to misrepresent the Blessed One.”


“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	“There is, Sīha, a sense in which you could rightly say that
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (1)	I believe in inaction, I teach inaction, and I guide my disciples in that way.


Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (2)	I believe in action, I teach action, and I guide my disciples in that way.


Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (3)	I believe in annihilationism, I teach annihilation, and I guide my disciples in that way.


Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (4)	I’m disgusted, I teach disgust, and I guide my disciples in that way.


Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (5)	I'm an exterminator, I teach extermination, and I guide my disciples in that way.


Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (6)	I’m a mortifier, I teach mortification, and I guide my disciples in that way.


Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (7)	I’m an abortionist, I teach abortion, and I guide my disciples in that way.


Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And there is a sense in which you could rightly say that
‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (8)	I’m ambitious, I teach ambition, and I guide my disciples in that way.


Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I believe in inaction, I teach inaction, and I guide my disciples in that way?
Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa;	I teach inaction regarding bad bodily, verbal, and mental conduct,
anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi.	and the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I teach inaction.
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (1)


Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I believe in action, I teach action, and I guide my disciples in that way?
Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa;	I teach action regarding good bodily, verbal, and mental conduct,
anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi.	and the many kinds of skillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I teach action.
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (2)


Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I believe in annihilationism, I teach annihilation, and I guide my disciples in that way?
Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa mohassa;	I teach the annihilation of greed, hate, and delusion,
anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi.	and the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I teach annihilationism.
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (3)


Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I’m disgusted, I teach disgust, and I guide my disciples in that way?
Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena;	I’m disgusted by bad conduct by way of body, speech, and mind,
jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	and by attainment of the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m disgusted.
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (4)


Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I'm an exterminator, I teach extermination, and I guide my disciples in that way?
Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa;	I teach the extermination of greed, hate, and delusion,
anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi.	and the many kinds of unskillful things.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m an exterminator.
‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (5)


Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I’m a mortifier, I teach mortification, and I guide my disciples in that way?
Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.	I say that bad conduct by way of body, speech, and mind should be mortified.
Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi.	I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m a mortifier.
‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (6)


Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I’m an abortionist, I teach abortion, and I guide my disciples in that way?
Yassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi.	I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.	The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m an abortionist.
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti. (7)


Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	And what’s the sense in which you could rightly say that
‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti?	I’m ambitious, I teach ambition, and I guide my disciples in that way?
Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi.	I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way.
Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya:	In this sense you could rightly say that I’m ambitious.”
‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’”ti. (8)


Evaṃ vutte, sīho senāpati bhagavantaṃ etadavoca:	When he said this, General Sīha said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe …	“Excellent, sir! Excellent!
upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”


“Anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī”ti.	“Sīha, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha: ‘anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration.
Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ:	For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Vesālī, saying:
‘sīho amhākaṃ senāpati sāvakattaṃ upagato’ti.	‘General Sīha has become our disciple!’
Atha ca pana bhagavā evamāha: ‘anuviccakāraṃ, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti.	And yet the Buddha tells me to act after careful consideration.
Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	For a second time, I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”


“Dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī”ti.	“For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.”
“Imināpāhaṃ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha:	“Now I’m even more delighted and satisfied with the Buddha, since he tells me to
‘dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti.	consider giving to the Jain ascetics when they come.
Sutaṃ metaṃ, bhante:	Sir, I have heard this:
‘samaṇo gotamo evamāha—	‘The ascetic Gotama says:
mayhameva dānaṃ dātabbaṃ, mayhameva sāvakānaṃ dātabbaṃ;	“Gifts should only be given to me, and to my disciples.
mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ;	Only what is given to me is very fruitful, not what is given to others.
mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti,	Only what is given to my disciples is very fruitful, not what is given to the disciples of others.”’
atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti.	Yet the Buddha encourages me to give to the Jain ascetics.
Api ca, bhante, mayamettha kālaṃ jānissāma.	Well, sir, we’ll know the proper time for that.
Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	For a third time, I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”


Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ kathesi, seyyathidaṃ—	Then the Buddha taught Sīha step by step, with
dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi.	a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi—	And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas:
dukkhaṃ samudayaṃ nirodhaṃ maggaṃ.	suffering, its origin, its cessation, and the path.
Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya;	Just as a clean cloth rid of stains would properly absorb dye,
evamevaṃ sīhassa senāpatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”


Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha:
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	“Sir, may the Buddha together with the monk Saṅgha please accept tomorrow’s meal from me.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Sīha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.


Atha kho sīho senāpati aññataraṃ purisaṃ āmantesi:	Then Sīha addressed a certain man:
“gaccha tvaṃ, ambho purisa, pavattamaṃsaṃ jānāhī”ti.	“Mister, please find out if there is any meat ready for sale.”
Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed General Sīha had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“kālo, bhante, niṭṭhitaṃ bhattan”ti.	“Sir, it’s time. The meal is ready.”


Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṃghena.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sīha’s home, where he sat on the seat spread out, together with the Saṅgha of monks.
Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti:	Now at that time many Jain ascetics in Vesālī went from street to street and square to square, calling out with raised arms:
“ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ.	“Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman”ti.	The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.”


Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi:	Then a certain person went up to Sīha and whispered in his ear:
“yagghe, bhante, jāneyyāsi.	“Please sir, you should know this.
Ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti:	Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms:
‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ.	‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal.
Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti.	The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’”
Alaṃ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa.	“Enough, sir. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha.
Na ca panete āyasmanto jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhituṃ;	They’ll never stop misrepresenting the Buddha with their false, baseless, lying, untruthful claims.
na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā”ti.	We would never deliberately take the life of a living creature, not even for life’s sake.”


Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Sīha served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho sīho senāpati bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side.
Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.	Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.

14. A Wild Colt


14. Assakhaḷuṅkasutta	14. A Wild Colt
“Aṭṭha ca, bhikkhave, assakhaḷuṅke desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose.	“monks, I will teach you about eight wild colts and eight flaws in horses, and about eight wild people and eight flaws in people.
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā?	“And what, monks, are the eight wild colts and eight flaws in horses?
Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ pavatteti.	Firstly, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts back right up and spin the chariot behind them.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, paṭhamo assadoso.	This is the first flaw of a horse.


Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts jump back, wreck the hub, and break the triple rod.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, dutiyo assadoso.	This is the second flaw of a horse.


Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts shake the cart-pole off their thigh and trample it.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, tatiyo assadoso.	This is the third flaw of a horse.


Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts take a wrong turn, sending the chariot off track.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, catuttho assadoso.	This is the fourth flaw of a horse.


Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṃ paggaṇhati purime pāde.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts rear up and strike out with their fore-legs.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, pañcamo assadoso.	This is the fifth flaw of a horse.


Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts ignore the trainer and the goad, spit out the bit, and go wherever they want.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, chaṭṭho assadoso.	This is the sixth flaw of a horse.


Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, sattamo assadoso.	This is the seventh flaw of a horse.


Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati.	Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts tuck in their fore-legs and hind-legs, and sit right down on their four legs.
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti.	Some wild colts are like that.
Ayaṃ, bhikkhave, aṭṭhamo assadoso.	This is the eighth flaw of a horse.
Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā.	These are the eight wild colts and the eight flaws in horses.


Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā?	And what are the eight wild people and eight flaws in people?
Idha, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Firstly, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti.	But the accused monk evades it by saying they don’t remember.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ vatteti;	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, paṭhamo purisadoso.	This is the first flaw of a person.


Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati:	But the accused monk objects to the accuser:
‘kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena.	‘What has an incompetent fool like you got to say?
Tvampi nāma bhaṇitabbaṃ maññasī’ti.	How on earth could you imagine you’ve got something worth saying!’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati;	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, dutiyo purisadoso.	This is the second flaw of a person.


Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno codakasseva paccāropeti:	But the accused monk retorts to the accuser:
‘tvaṃ khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti.	‘Well, you’ve fallen into such-and-such an offense. You should deal with that first.’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati;	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, shake the cart-pole off their thigh and trample it.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, tatiyo purisadoso.	This is the third flaw of a person.


Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti.	But the accused monk dodges the issue, distracts the discussion with irrelevant points, and displays irritation, hate, and bitterness.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti;	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, take a wrong turn, sending the chariot off track.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, catuttho purisadoso.	This is the fourth flaw of a person.


Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhuvikkhepaṃ karoti.	But the accused monk gesticulates while speaking in the middle of the Saṅgha.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṃ paggaṇhati purime pāde;	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, rear up and strike out with their fore-legs.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, pañcamo purisadoso.	This is the fifth flaw of a person.


Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati.	But the accused monk ignores the Saṅgha and the accusation and, though still guilty of the offense, they go wherever they want.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati;	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, chaṭṭho purisadoso.	This is the sixth flaw of a person.


Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ āpannomhī’ti so tuṇhībhāvena saṃghaṃ viheṭheti.	But the accused monk neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent.
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti;	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, sattamo purisadoso.	This is the seventh flaw of a person.


Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti.	Furthermore, the monks accuse a monk of an offense.
So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha:	But the accused monk says this:
‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā yāva idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti.	‘Why are you venerables making so much of an issue over me? Now I’ll reject the training and return to a lesser life.’
So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha:	When they have rejected the training, they say:
‘idāni kho tumhe āyasmanto attamanā hothā’ti?	‘Well, venerables, are you happy now?’
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati;	I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti.	Some wild people are like that.
Ayaṃ, bhikkhave, aṭṭhamo purisadoso.	This is the eighth flaw of a person.
Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā”ti.	These are the eight wild people and eight flaws in people.”

19. With Pahārāda


19. Pahārādasutta	19. With Pahārāda
Ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle.	At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru.
Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pahārādaṃ asurindaṃ bhagavā etadavoca:	Then Pahārāda, lord of demons, went up to the Buddha, bowed, and stood to one side. The Buddha said to him:


“Api pana, pahārāda, asurā mahāsamudde abhiramantī”ti?	“Well, Pahārāda, do the demons love the ocean?”
“Abhiramanti, bhante, asurā mahāsamudde”ti.	“Sir, they do indeed.”
“Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantī”ti?	“But seeing what incredible and amazing things do the demons love the ocean?”
“Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.	“Sir, seeing eight incredible and amazing things the demons love the ocean.
Katame aṭṭha?	What eight?
Mahāsamuddo, bhante, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto.	The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
Yampi, bhante, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;
ayaṃ, bhante, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (1)	This is the first thing the demons love about the ocean.


Puna caparaṃ, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati.	Furthermore, the ocean is consistent and doesn’t overflow its boundaries.
Yampi, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati;
ayaṃ, bhante, mahāsamudde dutiyo acchariyo abbhuto dhammo yaṃ disvā disvā asurā mahāsamudde abhiramanti. (2)	This is the second thing the demons love about the ocean.


Puna caparaṃ, bhante, mahāsamuddo na matena kuṇapena saṃvasati.	Furthermore, the ocean doesn’t accommodate a corpse,
Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti.	but quickly carries it to the shore and strands it on the beach.
Yampi, bhante, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti;
ayaṃ, bhante, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (3)	This is the third thing the demons love about the ocean.


Puna caparaṃ, bhante, yā kāci mahānadiyo, seyyathidaṃ—	Furthermore, when they reach the ocean, all the great rivers—that is,
gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti.	the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.
Yampi, bhante, yā kāci mahānadiyo, seyyathidaṃ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti;
ayaṃ, bhante, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (4)	This is the fourth thing the demons love about the ocean.


Puna caparaṃ, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati.	Furthermore, for all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.
Yampi, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati;
ayaṃ, bhante, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (5)	This is the fifth thing the demons love about the ocean.


Puna caparaṃ, bhante, mahāsamuddo ekaraso loṇaraso.	Furthermore, the ocean has just one taste, the taste of salt.
Yampi, bhante, mahāsamuddo ekaraso loṇaraso;
ayaṃ, bhante, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (6)	This is the sixth thing the demons love about the ocean.


Puna caparaṃ, bhante, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ.	Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds.
Yampi, bhante, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ;
ayaṃ, bhante, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. (7)	This is the seventh thing the demons love about the ocean.


Puna caparaṃ, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā.	Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
Yampi, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā … pe … tiyojana … catuyojana … pañcayojanasatikāpi attabhāvā;
ayaṃ, bhante, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.	This is the eighth thing the demons love about the ocean.
Ime kho, bhante, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti. (8)	Seeing these eight incredible and amazing things the demons love the ocean.


Api pana, bhante, bhikkhū imasmiṃ dhammavinaye abhiramantī”ti?	Well, sir, do the monks love this teaching and training?”
“Abhiramanti, pahārāda, bhikkhū imasmiṃ dhammavinaye”ti.	“They do indeed, Pahārāda.”
“Kati pana, bhante, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti?	“But seeing how many incredible and amazing things do the monks love this teaching and training?”
“Aṭṭha, pahārāda, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.	“Seeing eight incredible and amazing things, Pahārāda, the monks love this teaching and training.
Katame aṭṭha?	What eight?
Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;	The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
evamevaṃ kho, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho.	In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly.
Yampi, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho;
ayaṃ, pahārāda, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (1)	This is the first thing the monks love about this teaching and training.


Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṃ nātivattati;	The ocean is consistent and doesn’t overflow its boundaries.
evamevaṃ kho, pahārāda, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti.	In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life.
Yampi, pahārāda, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti;
ayaṃ, pahārāda, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (2)	This is the second thing the monks love about this teaching and training.


Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti thalaṃ ussāreti;	The ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach.


evamevaṃ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena.	In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them.
Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena;
ayaṃ, pahārāda, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (3)	This is the third thing the monks love about this teaching and training.


Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṃ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti;	When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’.
evamevaṃ kho, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti.	In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, merchants, and workers—lose their former names and clans and are simply considered ‘Sakyan ascetics’.
Yampi, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti;
ayaṃ, pahārāda, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (4)	This is the fourth thing the monks love about this teaching and training.


Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati;	For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up.
evamevaṃ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati.	In the same way, though several monks become fully nirvana'd through the natural principle of nirvana, without anything left over, the natural principle of nirvana never empties or fills up.
Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati;
ayaṃ, pahārāda, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (5)	This is the fifth thing the monks love about this teaching and training.


Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso;	The ocean has just one taste, the taste of salt.
evamevaṃ kho, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso.	In the same way, this teaching and training has one taste, the taste of freedom.
Yampi, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso;
ayaṃ, pahārāda, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (6)	This is the sixth thing the monks love about this teaching and training.


Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ;	The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds.
evamevaṃ kho, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.	In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Yampi, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo;
ayaṃ, pahārāda, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (7)	This is the seventh thing the monks love about this teaching and training.


Seyyathāpi, pahārāda, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā;	Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
evamevaṃ kho, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno.	In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected ones, and the one practicing for perfection.
Yampi, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno;
ayaṃ, pahārāda, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. (8)	This is the eighth thing the monks love about this teaching and training.


Ime kho, pahārāda, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti.	Seeing these eight incredible and amazing things, Pahārāda, the monks love this teaching and training.”

20. Sabbath


20. Uposathasutta	20. Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṃghaparivuto nisinno hoti.	Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
“abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṃgho.	“Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.	Please, sir, may the Buddha recite the monastic code to the monks.”


Evaṃ vutte, bhagavā tuṇhī ahosi.	But when he said this, the Buddha kept silent.
Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
“abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho.	“Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha has been sitting long.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.	Please, sir, may the Buddha recite the monastic code to the monks.”
Dutiyampi kho bhagavā tuṇhī ahosi.	But for a second time the Buddha kept silent.
Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca:	For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said:
“abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ, nandimukhī ratti;	“Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night.
ciranisinno bhikkhusaṅgho.	And the Saṅgha has been sitting long.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.	Please, sir, may the Buddha recite the monastic code to the monks.”
“Aparisuddhā, ānanda, parisā”ti.	“Ānanda, the assembly is not pure.”


Atha kho āyasmato mahāmoggallānassa etadahosi:	Then Venerable Mahāmoggallāna thought:
“kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha:	“Who is the Buddha talking about?”
‘aparisuddhā, ānanda, parisā’”ti?
Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi.	Then he focused on comprehending the minds of everyone in the Saṅgha.
Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ;	He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha.
disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ etadavoca:	When he saw him he got up from his seat, went up to him and said:
“uṭṭhehāvuso, diṭṭhosi bhagavatā.	“Get up, reverend. The Buddha has seen you.
Natthi te bhikkhūhi saddhiṃ saṃvāso”ti.	You can’t live in communion with the monks.”


Evaṃ vutte, so puggalo tuṇhī ahosi.	But when he said this, that person kept silent.
Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca:	For a second time …
“uṭṭhehāvuso, diṭṭhosi bhagavatā.
Natthi te bhikkhūhi saddhiṃ saṃvāso”ti.
Dutiyampi kho so puggalo tuṇhī ahosi.
Tatiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca:	For a third time …
“uṭṭhehāvuso, diṭṭhosi bhagavatā.
Natthi te bhikkhūhi saddhiṃ saṃvāso”ti.
Tatiyampi kho so puggalo tuṇhī ahosi.	But for a third time that person kept silent.


Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him:
“nikkhāmito so, bhante, puggalo mayā.	“I have ejected that person.
Parisuddhā parisā.	The assembly is pure.
Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.	Please, sir, may the Buddha recite the monastic code to the monks.”
“Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna.	“It’s incredible, Moggallāna, it’s amazing,
Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī”ti.	how that foolish man waited to be taken by the arm!”


Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“tumheva dāni, bhikkhave, uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha.	“Now, monks, you should perform the sabbath and recite the monastic code.
Na dānāhaṃ, bhikkhave, ajjatagge uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi.	From this day forth, I will not perform the sabbath or recite the monastic code.
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya pātimokkhaṃ uddiseyya.	It’s impossible, monks, it can’t happen that a Realized One could recite the monastic code in an impure assembly.


Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti.	Seeing these eight incredible and amazing things the demons love the ocean.
Katame aṭṭha?	What eight?
Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto.	The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;
ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti (yathā purime tathā vitthāro.)	This is the first thing the demons love about the ocean. (Expand in detail as in the previous sutta.) …
… pe …


Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā.	Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā;
ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.	This is the eighth thing the demons love about the ocean.
Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṃ disvā disvā asurā mahāsamudde abhiramanti.	Seeing these eight incredible and amazing things the demons love the ocean.


Evamevaṃ kho, bhikkhave, aṭṭha imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.	In the same way, seeing eight incredible and amazing things, monks, the monks love this teaching and training.
Katame aṭṭha?	What eight?
Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto;	The ocean gradually slants, slopes, and inclines, with no abrupt precipice.
evamevaṃ kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho.	In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly.
Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho;
ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti … pe …	This is the first thing the monks love about this teaching and training. …
seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā … pe … pañcayojanasatikāpi attabhāvā;	Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long.
evamevaṃ kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā arahattāya paṭipanno.	In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.
Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā arahattāya paṭipanno;
ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.	This is the eighth thing the monks love about this teaching and training.
Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti.	Seeing these eight incredible and amazing things, the monks love this teaching and training.”


13. Assājānīyasutta	13. A Thoroughbred
“Aṭṭhahi, bhikkhave, aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with eight factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, rañño bhaddo assājānīyo ubhato sujāto hoti—	It’s when a fine royal thoroughbred is well born on both
mātito ca pitito ca.	the mother’s and the father’s sides.
Yassaṃ disāyaṃ aññepi bhaddā assājānīyā jāyanti, tassaṃ disāyaṃ jāto hoti.	He’s bred in the region fine thoroughbreds come from.
Yaṃ kho panassa bhojanaṃ denti—	Whatever food he’s given,
allaṃ vā sukkhaṃ vā—	fresh or dry,
taṃ sakkaccaṃyeva paribhuñjati avikiranto.	he eats carefully, without making a mess.
Jegucchī hoti uccāraṃ vā passāvaṃ vā abhinisīdituṃ vā abhinipajjituṃ vā.	He’s disgusted by sitting or lying down in excrement or urine.
Sorato hoti sukhasaṃvāso, na ca aññe asse ubbejetā.	He’s sweet-natured and pleasant to live with, and he doesn’t upset the other horses.
Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ sārathissa āvikattā hoti.	He openly shows his tricks, bluffs, ruses, and feints to his trainer,
Tesamassa sārathi abhinimmadanāya vāyamati.	so the trainer can try to subdue them.
Vāhī kho pana hoti.	He carries his load, determining:
‘Kāmaññe assā vahantu vā mā vā, ahamettha vahissāmī’ti cittaṃ uppādeti.	‘Whether or not the other horses carry their loads, I’ll carry mine.’
Gacchanto kho pana ujumaggeneva gacchati.	He always walks in a straight path.
Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṃ upadaṃsetā.	He’s strong, and stays strong even until death.
Imehi kho, bhikkhave, aṭṭhahi aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A fine royal thoroughbred with these eight factors is worthy of a king. …


Evamevaṃ kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Yaṃ kho panassa bhojanaṃ denti—	Whatever food they’re given,
lūkhaṃ vā paṇītaṃ vā—	coarse or fine,
taṃ sakkaccaṃyeva paribhuñjati avihaññamāno.	they eat carefully, without annoyance.
Jegucchī hoti kāyaduccaritena vacīduccaritena manoduccaritena;	They're disgusted with bad conduct by way of body, speech, or mind,
jegucchī hoti anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.	and by attainment of the many kinds of unskillful things.
Sorato hoti sukhasaṃvāso, na aññe bhikkhū ubbejetā.	They're sweet-natured and pleasant to live with, and they doesn’t upset the other monks.
Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ āvikattā hoti satthari vā viññūsu vā sabrahmacārīsu.	They openly show their tricks, bluffs, ruses, and feints to their sensible spiritual companions,
Tesamassa satthā vā viññū vā sabrahmacārī abhinimmadanāya vāyamati.	so they can try to subdue them.
Sikkhitā kho pana hoti.	They do their training, determining:
‘Kāmaññe bhikkhū sikkhantu vā mā vā, ahamettha sikkhissāmī’ti cittaṃ uppādeti.	‘Whether or not the other monks do their training, I’ll do mine.’
Gacchanto kho pana ujumaggeneva gacchati;	They always walk in a straight path.
tatrāyaṃ ujumaggo, seyyathidaṃ—	And here the straight path is
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Āraddhavīriyo viharati:	They’re energetic:
‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti.	‘Gladly, let my skin, sinews, and bones remain! Let the blood and flesh waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.”


15. Malasutta	15. Stains
“Aṭṭhimāni, bhikkhave, malāni.	“monks, there are these eight stains.
Katamāni aṭṭha?	What eight?
Asajjhāyamalā, bhikkhave, mantā;	Not reciting is the stain of hymns.
anuṭṭhānamalā, bhikkhave, gharā;	Neglect is the stain of houses.
malaṃ, bhikkhave, vaṇṇassa kosajjaṃ;	Laziness is the stain of beauty.
pamādo, bhikkhave, rakkhato malaṃ;	Negligence is a guard’s stain.
malaṃ, bhikkhave, itthiyā duccaritaṃ;	Misconduct is a woman’s stain.
maccheraṃ, bhikkhave, dadato malaṃ;	Stinginess is a giver’s stain.
malā, bhikkhave, pāpakā akusalā dhammā asmiṃ loke paramhi ca;	Bad, unskillful qualities are a stain in this world and the next.
tato, bhikkhave, malā malataraṃ avijjā paramaṃ malaṃ.	Worse than any of these is ignorance, the worst stain of all.
Imāni kho, bhikkhave, aṭṭha malānīti.	These are the eight stains.


Asajjhāyamalā mantā,	Hymns get stained when they’re not recited.
anuṭṭhānamalā gharā;	The stain of houses is neglect.
Malaṃ vaṇṇassa kosajjaṃ,	Laziness is the stain of beauty.
pamādo rakkhato malaṃ.	A guard’s stain is negligence.


Malitthiyā duccaritaṃ,	Misconduct is a woman’s stain.
maccheraṃ dadato malaṃ;	A giver’s stain is stinginess.
Malā ve pāpakā dhammā,	Bad qualities are a stain
asmiṃ loke paramhi ca;	in this world and the next.
Tato malā malataraṃ,	But a worse stain than these
avijjā paramaṃ malan”ti.	is ignorance, the worst of stains.”


16. Dūteyyasutta	16. Going on a Mission
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati.	“monks, a monk with eight qualities is worthy of going on a mission.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako—	It’s a monk who learns and educates others. They memorize and help others remember. They understand and help others understand. They’re skilled at knowing what’s on topic and what isn’t. And they don’t cause disputes.
imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati.	A monk with these eight qualities is worthy of going on a mission.
Aṭṭhahi, bhikkhave, dhammehi samannāgato sāriputto dūteyyaṃ gantumarahati.	With eight qualities Sāriputta is worthy of going on a mission.
Katamehi aṭṭhahi?	What eight?
Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako.	He learns and educates others. He memorizes and helps others remember. He understands and helps others understand. He’s skilled at knowing what’s on topic and what isn’t. And he doesn’t cause disputes.
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato sāriputto dūteyyaṃ gantumarahatīti.	With these eight qualities Sāriputta is worthy of going on a mission.


Yo ve na byathati patvā,	They don’t tremble when arriving
parisaṃ uggavādiniṃ;	at an assembly of fierce debaters.
Na ca hāpeti vacanaṃ,	They don’t omit any words,
na ca chādeti sāsanaṃ.	or conceal the instructions.


Asandiddhañca bhaṇati,	Their words aren’t poisoned,
Pucchito na ca kuppati;	and they don’t tremble when questioned.
Sa ve tādisako bhikkhu,	Such a monk
Dūteyyaṃ gantumarahatī”ti.	is worthy of going on a mission.”


AN 8.17 paṭhama-bandhana-sutta	AN 8.17 first Bondage discourse

♦ 17. “aṭṭhahi, bhikkhave,	183“(there are) eight of these, ********,
ākārehi itthī purisaṃ bandhati.	ways (a) woman {binds} man.
katamehi aṭṭhahi?	which eight?

ruṇṇena, bhikkhave, itthī purisaṃ bandhati;	1. (by) crying, monks, (a) woman {binds} man;
hasitena, bhikkhave, itthī purisaṃ bandhati;	2. (by) smiling-or-laughing, monks, (a) woman {binds} man;
bhaṇitena, bhikkhave, itthī purisaṃ bandhati;	3. (by) speaking, monks, (a) woman {binds} man;
ākappena, bhikkhave, itthī purisaṃ bandhati;	4. (by) attire, monks, (a) woman {binds} man;
vanabhaṅgena, bhikkhave, itthī purisaṃ bandhati;	5. (by) a present, monks, (a) woman {binds} man;
gandhena, bhikkhave, itthī purisaṃ bandhati;	6. (by) smell, monks, (a) woman {binds} man;
rasena, bhikkhave, itthī purisaṃ bandhati;	7. (by) taste, monks, (a) woman {binds} man;
phassena, bhikkhave, itthī purisaṃ bandhati.	8. (by) touch, monks, (a) woman {binds} man;

imehi kho, bhikkhave, aṭṭhah-ākārehi	in these eight-ways
itthī purisaṃ bandhati.	A woman {binds} a man.
te, bhikkhave, sattā su-baddhā VAR,	Those beings are thoroughly-bound
ye VAR phassena baddhā”ti VAR.	who are {bound} by touch.”
sattamaṃ.	(end of sutta)


18. Dutiya-bandhana-sutta	18. Imprisonment (2nd)
“Aṭṭhahi, bhikkhave, ākārehi puriso itthiṃ bandhati.	“(there are) eight-of-these, ********, ways (for a) man {to bind a} woman.
Katamehi aṭṭhahi?	What eight?
Ruṇṇena, bhikkhave, puriso itthiṃ bandhati;	(with) weeping, monks, (a) man {binds} (a) woman ********;
hasitena, bhikkhave, puriso itthiṃ bandhati;	(with) laughing, monks, (a) man {binds} (a) woman ********;
bhaṇitena, bhikkhave, puriso itthiṃ bandhati;	(with) speaking, monks, (a) man {binds} (a) woman ********;
ākappena, bhikkhave, puriso itthiṃ bandhati;	(with) appearance, monks, (a) man {binds} (a) woman ********;
vanabhaṅgena, bhikkhave, puriso itthiṃ bandhati;	(with) gifts of wildflowers, monks, (a) man {binds} (a) woman ********;
gandhena, bhikkhave, puriso itthiṃ bandhati;	(with) scents, monks, (a) man {binds} (a) woman ********;
rasena, bhikkhave, puriso itthiṃ bandhati;	(with) tastes, monks, (a) man {binds} (a) woman ********;
phassena, bhikkhave, puriso itthiṃ bandhati.	(with) touch. monks, (a) man {binds} (a) woman ********;
Imehi kho, bhikkhave, aṭṭhah-ākārehi puriso itthiṃ bandhati.	(with) these *, ******, eight-ways (a) man {binds} (a) woman.
Te, bhikkhave, sattā su-baddhā,	Those beings are thoroughly-bound
ye phassena baddhā”ti.	who are {bound} by touch.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 8 vagga 2

AN 8 vagga 2

AN 8 vagga 2. Mahāvagga

2. The Great Chapter

11. At Verañja

12. With Sīha

13. A Thoroughbred

14. A Wild Colt

15. Stains

16. Going on a Mission

AN 8.17 bound (1st)

AN 8.18 b.bodhi trans.

AN 8.18 second-bondage-discourse

19. With Pahārāda

20. Sabbath

☸ Lucid 24.org 🐘🐾‍

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 8	Numbered Discourses 8