1 – DN 1 Brahmajāla: The Prime Net

(derived from B. Sujato 2018/12)

1.1 - Talk on Wanderers

Brahmajālasutta	The Prime Net
1. Paribbājakakathā	1. Talk on Wanderers
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi.	At one time the Buddha was traveling along the road between Rājagaha and Nālanda together with a large Saṅgha of around five hundred monks.
Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena.	The wanderer Suppiya was also traveling along the same road, together with his pupil, the brahmin student Brahmadatta.
Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṃghassa avaṇṇaṃ bhāsati;	Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṃghassa vaṇṇaṃ bhāsati.	but his pupil Brahmadatta praised them in many ways.
Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṃghañca.	And so both teacher and pupil followed behind the Buddha and the Saṅgha of monks directly contradicting each other.
Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi saddhiṃ bhikkhusaṃghena.	Then the Buddha took up residence for the night in the royal rest-house in Ambalaṭṭhikā together with the Saṅgha of monks.
Suppiyopi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi antevāsinā brahmadattena māṇavena.	And Suppiya and Brahmadatta did likewise.
Tatrapi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṃghassa avaṇṇaṃ bhāsati;	There too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways,
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṃghassa vaṇṇaṃ bhāsati.	but his pupil Brahmadatta praised them in many ways.
Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.	And so both teacher and pupil kept on directly contradicting each other.
Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi:	Then several monks rose at the crack of dawn and sat together in the pavilion. The topic of evaluation came up:
“acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā.	“It’s incredible, reverends, it’s amazing how the diverse beliefs of sentient beings have been clearly comprehended by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati;	For this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways,
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.	while his pupil Brahmadatta praises them in many ways.
Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti.	And so both teacher and pupil followed behind the Buddha and the Saṅgha of monks directly contradicting each other.”
Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:	When the Buddha found out about this discussion on evaluation among the monks, he went to the pavilion, where he sat on the seat spread out and addressed the monks:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?	“monks, what were you sitting talking about just now? What conversation was left unfinished?”
Evaṃ vutte, te bhikkhū bhagavantaṃ etadavocuṃ:	The monks told him what had happened, adding:
“idha, bhante, amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi:
‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā.
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati;
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.
Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti.
Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.	“This was our conversation that was unfinished when the Buddha arrived.”
“Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.	“monks, if others criticize me, the teaching, or the Saṅgha, don’t make yourselves resentful, bitter, and exasperated.
Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo.	You’ll get angry and upset, which would be an obstacle for you alone.
Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā”ti?	If others were to criticize me, the teaching, or the Saṅgha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?”
“No hetaṃ, bhante”.	“No, sir.”
“Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ:	“If others criticize me, the teaching, or the Saṅgha, you should explain that what is untrue is in fact untrue:
‘itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī’ti.	‘This is why that’s untrue, this is why that’s false. There’s no such thing in us, it’s not found among us.’
Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṃghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ.	If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited.
Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṃghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo.	You’ll get thrilled, elated, and excited, which would be an obstacle for you alone.
Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṃghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ:	If others praise me, the teaching, or the Saṅgha, you should acknowledge that what is true is in fact true:
‘itipetaṃ bhūtaṃ, itipetaṃ tacchaṃ, atthi cetaṃ amhesu, saṃvijjati ca panetaṃ amhesū’ti.	‘This is why that’s true, this is why that’s correct. There is such a thing in us, it is found among us.’

1.2 - Ethics

1.2.1 - The Shorter Section on Ethics

2. Sīla	2. Ethics
2.1. Cūḷasīla	2.1. The Shorter Section on Ethics
Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	When an ordinary person speaks praise of the Realized One, they speak only of trivial, insignificant details of mere ethics.
Katamañca taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya?	And what are the trivial, insignificant details of mere ethics that an ordinary person speaks of?
‘Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti—	‘The ascetic Gotama has given up killing living creatures. He has renounced the rod and the sword. He’s scrupulous and kind, living full of compassion for all living beings.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti—	‘The ascetic Gotama has given up stealing. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti—	‘The ascetic Gotama has given up unchastity. He is celibate, set apart, avoiding the common practice of sex.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṃvādako lokassā’ti—	‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā’ti—	‘The ascetic Gotama has given up divisive speech. He doesn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā’ti—	‘The ascetic Gotama has given up harsh speech. He speaks in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitan’ti—	‘The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—	‘The ascetic Gotama refrains from injuring plants and seeds.’
iti vā hi, bhikkhave … pe ….
‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā ….	‘He eats in one part of the day, abstaining from eating at night and food at the wrong time.’
Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo ….	‘He refrains from dancing, singing, music, and seeing shows.’
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo ….	‘He refrains from beautifying and adorning himself with garlands, perfumes, and makeup.’
Uccāsayanamahāsayanā paṭivirato samaṇo gotamo ….	‘He refrains from high and luxurious beds.’
Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo ….	‘He refrains from receiving gold and money,
Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo ….	raw grains,
Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo ….	raw meat,
Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo ….	women and girls,
Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo ….	male and female bondservants,
Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo ….	goats and sheep,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo ….	chickens and pigs,
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo ….	elephants, cows, horses, and mares,
Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo ….	and fields and land.’
Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo ….	‘He refrains from running errands and messages;
Kayavikkayā paṭivirato samaṇo gotamo ….	buying and selling;
Tulākūṭakaṃsakūṭamānakūṭā paṭivirato samaṇo gotamo ….	falsifying weights, metals, or measures;
Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo ….	bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti—	mutilation, murder, abduction, banditry, plunder, and violence.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
Cūḷasīlaṃ niṭṭhitaṃ.	The shorter section on ethics is finished.

1.2.2 - The Middle Section on Ethics

2.2. Majjhimasīla	2.2. The Middle Section on Ethics
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.
seyyathidaṃ—mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ;	These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth.
iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such injury to plants and seeds.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own enjoyment.
seyyathidaṃ—annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ	This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and material possessions.
iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from storing up such goods.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows.
seyyathidaṃ—naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ	This includes such things as dancing, singing, music, performances, and story telling; clapping, gongs, and kettle-drums; art exhibitions and acrobatic displays; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews.
iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such shows.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence.
seyyathidaṃ—aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ	This includes such things as checkers, draughts, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy ploughs, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and guessing another’s thoughts.
iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such gambling.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.
seyyathidaṃ—āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ	This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double- or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.
iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such bedding.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ—	‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup.
ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni	This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, head-bands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, choweries, and long-fringed white robes.
iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such beautification and adornment.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in unworthy talk. This includes such topics as
seyyathidaṃ—rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such unworthy talk.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.
seyyathidaṃ—na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti	They say such things as: “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such argumentative talk.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages.
seyyathidaṃ—raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ “idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā”ti	This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: “Go here, go there. Take this, bring that from there.”
iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such errands.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṃ nijigīsitāro ca	‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deception, flattery, hinting, and belittling, and using material possessions to pursue other material possessions.
iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such deception and flattery.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
Majjhimasīlaṃ niṭṭhitaṃ.	The middle section on ethics is finished.

1.2.3 - The Large Section on Ethics

2.3. Mahāsīla	2.3. The Large Section on Ethics
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
seyyathidaṃ—aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ	This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and animal cries.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
seyyathidaṃ—maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ	This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
seyyathidaṃ—raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati	This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
seyyathidaṃ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati	This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
seyyathidaṃ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ	This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
seyyathidaṃ—āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ	This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, curses to prevent conception, bind the tongue, or lock the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti,	‘There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
seyyathidaṃ—santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho	This includes rites for propitiation, for fulfilling wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—	The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.’
iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	Such is an ordinary person’s praise of the Realized One.
Idaṃ kho, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.	These are the trivial, insignificant details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One.
Mahāsīlaṃ niṭṭhitaṃ.	The longer section on ethics is finished.

1.3 - Views

1.3.1 - Theories About the Past

3. Diṭṭhi	3. Views
3.1. Pubbantakappika	3.1. Theories About the Past
Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things.
Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?	And what are these principles?
Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.	There are some ascetics and brahmins who theorize about the past, and assert various hypotheses concerning the past on eighteen grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?	And what are the eighteen grounds on which they rely?

1.3.1.1 - Eternalism

3.1.1. Sassatavāda	3.1.1. Eternalism
Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṃ attānañca lokañca paññapenti catūhi vatthūhi.	There are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi?	And what are the four grounds on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte () anekavihitaṃ pubbenivāsaṃ anussarati.	It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their many kinds of past lives.
Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the cosmos contracting, many eons of the cosmos evolving, many eons of the cosmos contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So evamāha:	They say:
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;	‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisamaṃ.	They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.
Taṃ kissa hetu?	Why is that?
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi.	Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I recollect my many kinds of past lives,
Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: “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.	with features and details.
Imināmahaṃ etaṃ jānāmi:	Because of this I know:
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;	“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.	They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti. (1: 1)	This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti?	And what is the second ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.	It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their many kinds of past lives.
Seyyathidaṃ—ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni: ‘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 anussarati.	That is: one eon of the cosmos contracting and evolving; two, three, four, five, or ten eons of the cosmos contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So evamāha:	They say:
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;	‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisamaṃ.	They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.
Taṃ kissa hetu?	Why is that?
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi.	Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I recollect my many kinds of past lives,
Seyyathidaṃ—ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni: “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.	with features and details.
Imināmahaṃ etaṃ jānāmi:	Because of this I know:
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.	“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’
Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti. (2: 2)	This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti?	And what is the third ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.	It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their many kinds of past lives.
Seyyathidaṃ—dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni: ‘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 anussarati.	That is: ten eons of the cosmos contracting and evolving; twenty, thirty, or forty eons of the cosmos contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So evamāha:	They say:
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;	‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisamaṃ.	They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.
Taṃ kissa hetu?	Why is that?
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi.	Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I recollect my many kinds of past lives,
Seyyathidaṃ—dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni: “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.	with features and details.
Imināmahaṃ etaṃ jānāmi:	Because of this I know:
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti.	“The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.”’
Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti. (3: 3)	This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti?	And what is the fourth ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī, so takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ evamāha:	It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;	‘The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.	They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti. (4: 4)	This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi.	These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.	Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none.
Tayidaṃ, bhikkhave, tathāgato pajānāti:	The Realized One understands this:
‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti,	‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’
tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti; tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.	He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized nirvana within himself.
Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.	Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.

1.3.1.2 - Partial Eternalism

3.1.2. Ekaccasassatavāda	3.1.2. Partial Eternalism
Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi.	There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi?	And what are the four grounds on which they rely?
Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati.	There comes a time when, after a very long period has passed, this cosmos contracts.
Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti.	As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance.
Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.	There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati.	There comes a time when, after a very long period has passed, this cosmos expands.
Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati.	As it expands an empty mansion of Brahmā appears.
Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati.	Then a certain sentient being—due to the running out of their life-span or merit—passes away from that group of radiant deities and is reborn in that empty mansion of Brahmā.
So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.	There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā uppajjati:	But after staying there all alone for a long time, they become dissatisfied and anxious:
‘aho vata aññepi sattā itthattaṃ āgaccheyyun’ti.	‘Oh, if only another being would come to this state of existence.’
Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ.	Then other sentient beings—due to the running out of their life-span or merit—pass away from that group of radiant deities and are reborn in that empty mansion of Brahmā in company with that being.
Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.	There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti:	Now, the being who was reborn there first thinks:
‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ.	‘I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Mayā ime sattā nimmitā.	These beings were created by me!
Taṃ kissa hetu?	Why is that?
Mamañhi pubbe etadahosi:	Because first I thought:
“aho vata aññepi sattā itthattaṃ āgaccheyyun”ti.	“Oh, if only another being would come to this state of existence.”
Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā’ti.	Such was my heart’s wish, and then these creatures came to this state of existence.’
Yepi te sattā pacchā upapannā, tesampi evaṃ hoti:	And the beings who were reborn there later also think:
‘ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ.	‘This must be Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Iminā mayaṃ bhotā brahmunā nimmitā.	And we have been created by him.
Taṃ kissa hetu?	Why is that?
Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ, mayaṃ panamha pacchā upapannā’ti.	Because we see that he was reborn here first, and we arrived later.’
Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca.	And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.
Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.	It’s possible that one of those beings passes away from that group and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.	Having done so, they go forth from the lay life to homelessness.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.	By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:	They say:
‘yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati.	‘He who is Brahmā—the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born—is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti.	We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.
Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti. (1: 5)	This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti?	And what is the second ground on which they rely?
Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā te devā tamhā kāyā cavanti.	There are gods named ‘depraved by play.’ They spend too much time laughing, playing, and making merry. And in doing so, they lose their rememberfulness, and they pass away from that group of gods.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.	It’s possible that one of those beings passes away from that group and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.	Having done so, they go forth from the lay life to homelessness.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.	By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:	They say:
‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati. Satiyā asammosā te devā tamhā kāyā na cavanti;	‘The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their rememberfulness, and don’t pass away from that group of gods.
niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti.	They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā khiḍḍāpadosikā, te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā. Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati. Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā	But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our rememberfulness, and passed away from that group of gods.
aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti.	We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’
Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti. (2: 6)	This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti?	And what is the third ground on which they rely?
Santi, bhikkhave, manopadosikā nāma devā, te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.	There are gods named ‘malevolent’. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that group of gods.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.	It’s possible that one of those beings passes away from that group and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.	Having done so, they go forth from the lay life to homelessness.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.	By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:	They say:
‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,	‘The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that group of gods.
niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti.	They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā	But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that group of gods.
aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti.	We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.’
Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti. (3: 7)	This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti?	And what is the fourth ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha:	It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:
‘yaṃ kho idaṃ vuccati cakkhuṃ itipi sotaṃ itipi ghānaṃ itipi jivhā itipi kāyo itipi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo.	‘That which is called “the eye” or “the ear” or “the nose” or “the tongue” or “the body”: that self is impermanent, not lasting, transient, perishable.
Yañca kho idaṃ vuccati cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti.	That which is called “mind” or “sentience” or “consciousness”: that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.’
Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti. (4: 8)	This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi.	These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.	Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none.
Tayidaṃ, bhikkhave, tathāgato pajānāti:	The Realized One understands this:
‘ime diṭṭhiṭṭhānā evaṅgahitā evaṃparāmaṭṭhā evaṅgatikā bhavanti evaṃabhisamparāyā’ti.	‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’
Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.	He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized nirvana within himself.
Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.	Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.

1.3.1.3 - The Cosmos is Finite or Infinite

3.1.3. Antānantavāda	3.1.3. The Cosmos is Finite or Infinite
Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi.	There are some ascetics and brahmins who theorize about size, and assert that the cosmos is finite or infinite on four grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi?	And what are the four grounds on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte antasaññī lokasmiṃ viharati.	It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they meditate perceiving the cosmos as finite.
So evamāha:	They say:
‘antavā ayaṃ loko parivaṭumo.	‘The cosmos is finite and bounded.
Taṃ kissa hetu?	Why is that?
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte antasaññī lokasmiṃ viharāmi.	Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I meditate perceiving the cosmos as finite.
Imināmahaṃ etaṃ jānāmi:	Because of this I know:
“yathā antavā ayaṃ loko parivaṭumo”’ti.	“The cosmos is finite and bounded.”’
Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti. (1: 9)	This is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti?	And what is the second ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anantasaññī lokasmiṃ viharati.	It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they meditate perceiving the cosmos as infinite.
So evamāha:	They say:
‘ananto ayaṃ loko apariyanto.	‘The cosmos is infinite and unbounded.
Ye te samaṇabrāhmaṇā evamāhaṃsu:	The ascetics and brahmins who say that
“antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā.	the cosmos is finite are wrong.
Ananto ayaṃ loko apariyanto.	The cosmos is infinite and unbounded.
Taṃ kissa hetu?	Why is that?
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte anantasaññī lokasmiṃ viharāmi.	Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I meditate perceiving the cosmos as infinite.
Imināmahaṃ etaṃ jānāmi:	Because of this I know:
“yathā ananto ayaṃ loko apariyanto”’ti.	“The cosmos is infinite and unbounded.”’
Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti. (2: 10)	This is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti?	And what is the third ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharati, tiriyaṃ anantasaññī.	It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally.
So evamāha:	They say:
‘antavā ca ayaṃ loko ananto ca.	‘The cosmos is both finite and infinite.
Ye te samaṇabrāhmaṇā evamāhaṃsu:	The ascetics and brahmins who say that
“antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā.	the cosmos is finite are wrong,
Yepi te samaṇabrāhmaṇā evamāhaṃsu:	and so are those who say that
“ananto ayaṃ loko apariyanto”ti, tesampi musā.	the cosmos is infinite.
Antavā ca ayaṃ loko ananto ca.	The cosmos is both finite and infinite.
Taṃ kissa hetu?	Why is that?
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharāmi, tiriyaṃ anantasaññī.	Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an undistractible-lucidity of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally.
Imināmahaṃ etaṃ jānāmi:	Because of this I know:
“yathā antavā ca ayaṃ loko ananto cā”’ti.	“The cosmos is both finite and infinite.”’
Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti. (3: 11)	This is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti?	And what is the fourth ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha:	It’s when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:
‘nevāyaṃ loko antavā, na panānanto.	‘The cosmos is neither finite nor infinite.
Ye te samaṇabrāhmaṇā evamāhaṃsu:	The ascetics and brahmins who say that
“antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā.	the cosmos is finite are wrong,
Yepi te samaṇabrāhmaṇā evamāhaṃsu:	as are those who say that
“ananto ayaṃ loko apariyanto”ti, tesampi musā.	the cosmos is infinite,
Yepi te samaṇabrāhmaṇā evamāhaṃsu:	and also those who say that
“antavā ca ayaṃ loko ananto cā”ti, tesampi musā.	the cosmos is both finite and infinite.
Nevāyaṃ loko antavā, na panānanto’ti.	The cosmos is neither finite nor infinite.’
Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti. (4: 12)	This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi.	These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.	Any ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none.
Tayidaṃ, bhikkhave, tathāgato pajānāti:	The Realized One understands this:
‘ime diṭṭhiṭṭhānā evaṅgahitā evaṃparāmaṭṭhā evaṅgatikā bhavanti evaṃabhisamparāyā’ti.	‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’
Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.	He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized nirvana within himself.
Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.	Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.

1.3.1.4 - Equivocators

3.1.4. Amarāvikkhepavāda	3.1.4. Equivocators
Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi.	There are some ascetics and brahmins who are equivocators. Whenever they’re asked a question, they resort to evasiveness and equivocation on four grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?	And what are the four grounds on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti.	It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan”ti yathābhūtaṃ nappajānāmi.	‘I don’t truly understand what is skillful and what is unskillful.
Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto, “idaṃ akusalan”ti yathābhūtaṃ appajānanto, “idaṃ kusalan”ti vā byākareyyaṃ, “idaṃ akusalan”ti vā byākareyyaṃ, taṃ mamassa musā.	If I were to declare that something was skillful or unskillful I might be wrong.
Yaṃ mamassa musā, so mamassa vighāto.	That would be stressful for me,
Yo mamassa vighāto so mamassa antarāyo’ti.	and that stress would be an obstacle.’
Iti so musāvādabhayā musāvādaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ:	So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to evasiveness and equivocation:
‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.	‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. (1: 13)	This is the first ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ?	And what is the second ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti.	It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan”ti yathābhūtaṃ nappajānāmi.	‘I don’t truly understand what is skillful and what is unskillful.
Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto, “idaṃ akusalan”ti yathābhūtaṃ appajānanto, “idaṃ kusalan”ti vā byākareyyaṃ, “idaṃ akusalan”ti vā byākareyyaṃ, tattha me assa chando vā rāgo vā doso vā paṭigho vā.	If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or repulsion.
Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṃ mamassa upādānaṃ.	That would be grasping on my part.
Yaṃ mamassa upādānaṃ, so mamassa vighāto.	That would be stressful for me,
Yo mamassa vighāto, so mamassa antarāyo’ti.	and that stress would be an obstacle.’
Iti so upādānabhayā upādānaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ:	So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to evasiveness and equivocation:
‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.	‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. (2: 14)	This is the second ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation.
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ?	And what is the third ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti.	It’s when some ascetic or brahmin doesn’t truly understand what is skillful and what is unskillful.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan”ti yathābhūtaṃ nappajānāmi.	‘I don’t truly understand what is skillful and what is unskillful.
Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto “idaṃ akusalan”ti yathābhūtaṃ appajānanto “idaṃ kusalan”ti vā byākareyyaṃ, “idaṃ akusalan”ti vā byākareyyaṃ;	Suppose I were to declare that something was skillful or unskillful.
santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni,	There are clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.
te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ.	They might pursue, press, and grill me about that.
Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ.	I’d be stumped by such a grilling.
Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto.	That would be stressful for me,
Yo mamassa vighāto, so mamassa antarāyo’ti.	and that stress would be an obstacle.’
Iti so anuyogabhayā anuyogaparijegucchā nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ:	So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they’re asked a question, they resort to evasiveness and equivocation:
‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.	‘I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. (3: 15)	This is the third ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation.
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ?	And what is the fourth ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho.	It’s when some ascetic or brahmin is dull and stupid.
So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ:	Because of that, whenever they’re asked a question, they resort to evasiveness and equivocation:
‘atthi paro loko’ti iti ce maṃ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ,	‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so.
‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.	But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.
‘Natthi paro loko … pe …	Suppose you were to ask me whether there is no other world …
‘atthi ca natthi ca paro loko … pe …	whether there both is and is not another world …
‘nevatthi na natthi paro loko … pe …	whether there neither is nor is not another world …
‘atthi sattā opapātikā … pe …	whether there are beings who are reborn spontaneously …
‘natthi sattā opapātikā … pe …	whether there are not beings who are reborn spontaneously …
‘atthi ca natthi ca sattā opapātikā … pe …	whether there both are and are not beings who are reborn spontaneously …
‘nevatthi na natthi sattā opapātikā … pe …	whether there neither are nor are not beings who are reborn spontaneously …
‘atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …	whether there is fruit and result of good and bad deeds …
‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …	whether there is not fruit and result of good and bad deeds …
‘atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …	whether there both is and is not fruit and result of good and bad deeds …
‘nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …	whether there neither is nor is not fruit and result of good and bad deeds …
‘hoti tathāgato paraṃ maraṇā … pe …	whether a Realized One exists after death …
‘na hoti tathāgato paraṃ maraṇā … pe …	whether a Realized One doesn’t exist after death …
‘hoti ca na ca hoti tathāgato paraṃ maraṇā … pe …	whether a Realized One both exists and doesn’t exist after death …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce maṃ pucchasi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ,	whether a Realized One neither exists nor doesn’t exist after death. If I believed there was, I would say so.
‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.	But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ. (4: 16)	This is the fourth ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi.	These are the four grounds on which those ascetics and brahmins who are equivocators resort to evasiveness and equivocation whenever they’re asked a question.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …	Any ascetics and brahmins who resort to equivocation do so on one or other of these four grounds. Outside of this there is none.
pe …	The Realized One understands this …
yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	And those who genuinely praise the Realized One would rightly speak of these things.

1.3.1.5 - Doctrines of Origination by Chance

3.1.5. Adhiccasamuppannavāda	3.1.5. Doctrines of Origination by Chance
Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi.	There are some ascetics and brahmins who theorize about chance. They assert that the self and the cosmos arose by chance on two grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi?	And what are the two grounds on which they rely?
Santi, bhikkhave, asaññasattā nāma devā.	There are gods named ‘non-percipient beings’.
Saññuppādā ca pana te devā tamhā kāyā cavanti.	When perception arises they pass away from that group of gods.
Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.	It’s possible that one of those beings passes away from that group and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.	Having done so, they go forth from the lay life to homelessness.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte saññuppādaṃ anussarati, tato paraṃ nānussarati.	By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect the arising of perception, but no further.
So evamāha:	They say:
‘adhiccasamuppanno attā ca loko ca.	‘The self and the cosmos arose by chance.
Taṃ kissa hetu?	Why is that?
Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti.	Because formerly I didn’t exist. Now, having not been, I’ve sprung into existence.’
Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti. (1: 17)	This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance.
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti?	And what is the second ground on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī.	It’s when some ascetic or brahmin relies on logic and inquiry.
So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha:	They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective:
‘adhiccasamuppanno attā ca loko cā’ti.	‘The self and the cosmos arose by chance.’
Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti. (2: 18)	This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi.	These are the two grounds on which those ascetics and brahmins who theorize about chance assert that the self and the cosmos arose by chance.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …	Any ascetics and brahmins who theorize about chance do so on one or other of these two grounds. Outside of this there is none.
pe …	The Realized One understands this …
yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	And those who genuinely praise the Realized One would rightly speak of these things.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.	These are the eighteen grounds on which those ascetics and brahmins who theorize about the past assert various hypotheses concerning the past.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā.	Any ascetics and brahmins who theorize about the past do so on one or other of these eighteen grounds. Outside of this there is none.
Tayidaṃ, bhikkhave, tathāgato pajānāti:	The Realized One understands this:
‘ime diṭṭhiṭṭhānā evaṅgahitā evaṃparāmaṭṭhā evaṅgatikā bhavanti evaṃabhisamparāyā’ti.	‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’
Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.	He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized nirvana within himself.
Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.	Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.

1.3.2 - Theories About the Future

3.2. Aparantakappika	3.2. Theories About the Future
Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.	There are some ascetics and brahmins who theorize about the future, and assert various hypotheses concerning the future on forty-four grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?	And what are the forty-four grounds on which they rely?

1.3.2.1 - Percipient Life After Death

3.2.1. Saññīvāda	3.2.1. Percipient Life After Death
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi.	There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi?	And what are the sixteen grounds on which they rely?
‘Rūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. (1: 19)	They assert: ‘The self is sound and percipient after death, and it is physical …
‘Arūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. (2: 20)	non-physical …
‘Rūpī ca arūpī ca attā hoti … pe …. (3: 21)	both physical and non-physical …
‘Nevarūpī nārūpī attā hoti …. (4: 22)	neither physical nor non-physical …
‘Antavā attā hoti …. (5: 23)	finite …
‘Anantavā attā hoti …. (6: 24)	infinite …
‘Antavā ca anantavā ca attā hoti …. (7: 25)	both finite and infinite …
‘Nevantavā nānantavā attā hoti …. (8: 26)	neither finite nor infinite …
‘Ekattasaññī attā hoti …. (9: 27)	of unified perception …
‘Nānattasaññī attā hoti …. (10: 28)	of diverse perception …
‘Parittasaññī attā hoti …. (11: 29)	of limited perception …
‘Appamāṇasaññī attā hoti …. (12: 30)	of limitless perception …
‘Ekantasukhī attā hoti …. (13: 31)	experiences nothing but happiness …
‘Ekantadukkhī attā hoti …. (14: 32)	experiences nothing but suffering …
‘Sukhadukkhī attā hoti …. (15: 33)	experiences both happiness and suffering …
‘Adukkhamasukhī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti. (16: 34)	experiences neither happiness nor suffering.’
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi.	These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …	Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none.
pe …	The Realized One understands this …
yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	And those who genuinely praise the Realized One would rightly speak of these things.

1.3.2.2 - Non-Percipient Life After Death

3.2.2. Asaññīvāda	3.2.2. Non-Percipient Life After Death
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi.	There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?	And what are the eight grounds on which they rely?
‘Rūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. (1: 35)	They assert: ‘The self is sound and non-percipient after death, and it is physical …
‘Arūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. (2: 36)	non-physical …
‘Rūpī ca arūpī ca attā hoti … pe …. (3: 37)	both physical and non-physical …
‘Nevarūpī nārūpī attā hoti …. (4: 38)	neither physical nor non-physical …
‘Antavā attā hoti …. (5: 39)	finite …
‘Anantavā attā hoti …. (6: 40)	infinite …
‘Antavā ca anantavā ca attā hoti …. (7: 41)	both finite and infinite …
‘Nevantavā nānantavā attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti. (8: 42)	neither finite nor infinite.’
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi.	These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā …	Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none.
pe …	The Realized One understands this …
yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	And those who genuinely praise the Realized One would rightly speak of these things.

1.3.2.3 - Neither Percipient Nor Non-Percipient Life After Death

3.2.3. Nevasaññīnāsaññīvāda	3.2.3. Neither Percipient Nor Non-Percipient Life After Death
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi.	There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?	And what are the eight grounds on which they rely?
‘Rūpī attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti. (1: 43)	They assert: ‘The self is sound and neither percipient nor non-percipient after death, and it is physical …
‘Arūpī attā hoti … pe …. (2: 44)	non-physical …
‘Rūpī ca arūpī ca attā hoti …. (3: 45)	both physical and non-physical …
‘Nevarūpī nārūpī attā hoti …. (4: 46)	neither physical nor non-physical …
‘Antavā attā hoti …. (5: 47)	finite …
‘Anantavā attā hoti …. (6: 48)	infinite …
‘Antavā ca anantavā ca attā hoti …. (7: 49)	both finite and infinite …
‘Nevantavā nānantavā attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti. (8: 50)	neither finite nor infinite.’
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi.	These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi …	Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none.
pe …	The Realized One understands this …
yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	And those who genuinely praise the Realized One would rightly speak of these things.

1.3.2.4 - Annihilationism

3.2.4. Ucchedavāda	3.2.4. Annihilationism
Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi.	There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and obliteration of an existing being on seven grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi?	And what are the seven grounds on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi:	There are some ascetics and brahmins who have this doctrine and view:
‘yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.	‘This self is physical, made up of the four primary elements, and produced by mother and father. Since it’s annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (1: 51)	That is how some assert the annihilation of an existing being.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	But that’s not how this self becomes rightly annihilated.
Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho.	There is another self that is divine, physical, sensual, consuming solid food.
Taṃ tvaṃ na jānāsi na passasi.	You don’t know or see that.
Tamahaṃ jānāmi passāmi.	But I know it and see it.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.	Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (2: 52)	That is how some assert the annihilation of an existing being.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	But that’s not how this self becomes rightly annihilated.
Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo.	There is another self that is divine, physical, mind-made, complete in all its various parts, not deficient in any faculty.
Taṃ tvaṃ na jānāsi na passasi.	You don’t know or see that.
Tamahaṃ jānāmi passāmi.	But I know it and see it.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.	Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (3: 53)	That is how some assert the annihilation of an existing being.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	But that’s not how this self becomes rightly annihilated.
Atthi kho, bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago.	There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, it’s reborn in the dimension of infinite space.
Taṃ tvaṃ na jānāsi na passasi.	You don’t know or see that.
Tamahaṃ jānāmi passāmi.	But I know it and see it.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.	Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (4: 54)	That is how some assert the annihilation of an existing being.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	But that’s not how this self becomes rightly annihilated.
Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanūpago.	There is another self which has gone totally beyond the dimension of infinite space. Aware that “consciousness is infinite”, it’s reborn in the dimension of infinite consciousness.
Taṃ tvaṃ na jānāsi na passasi.	You don’t know or see that.
Tamahaṃ jānāmi passāmi.	But I know it and see it.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.	Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (5: 55)	That is how some assert the annihilation of an existing being.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, so attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	But that’s not how this self becomes rightly annihilated.
Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago.	There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that “there is nothing at all”, it’s been reborn in the dimension of nothingness.
Taṃ tvaṃ na jānāsi na passasi.	You don’t know or see that.
Tamahaṃ jānāmi passāmi.	But I know it and see it.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.	Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (6: 56)	That is how some assert the annihilation of an existing being.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.	But that’s not how this self becomes rightly annihilated.
Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma “santametaṃ paṇītametan”ti nevasaññānāsaññāyatanūpago.	There is another self that has gone totally beyond the dimension of nothingness. Aware that “this is peaceful, this is sublime”, it’s been reborn in the dimension of neither perception nor non-perception.
Taṃ tvaṃ na jānāsi na passasi.	You don’t know or see that.
Tamahaṃ jānāmi passāmi.	But I know it and see it.
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.	Since this self is annihilated and destroyed when the body breaks up, and doesn’t exist after death, that’s how this self becomes rightly annihilated.’
Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti. (7: 57)	That is how some assert the annihilation of an existing being.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi.	These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and obliteration of an existing being.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, sabbe te imeheva sattahi vatthūhi …	Any ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being do so on one or other of these seven grounds. Outside of this there is none.
pe …	The Realized One understands this …
yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	And those who genuinely praise the Realized One would rightly speak of these things.

1.3.2.5 - nirvana in the Present Life

3.2.5. Diṭṭhadhammanibbānavāda	3.2.5. nirvana in the Present Life
Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi.	There are some ascetics and brahmins who speak of nirvana in the present life. They assert the ultimate nirvana of an existing being in the present life on five grounds.
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi?	And what are the five grounds on which they rely?
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi:	There are some ascetics and brahmins who have this doctrine and view:
‘yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.	‘When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (1: 58)	That is how some assert the nirvana of an existing being in the present life.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti.	But that’s not how this self attains ultimate nirvana in the present life.
Taṃ kissa hetu?	Why is that?
Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.	Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress.
Yato kho, bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.	Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. That’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (2: 59)	That is how some assert the nirvana of an existing being in the present life.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti.	But that’s not how this self attains ultimate nirvana in the present life.
Taṃ kissa hetu?	Why is that?
Yadeva tattha vitakkitaṃ vicāritaṃ, etenetaṃ oḷārikaṃ akkhāyati.	Because the directed-thought and the evaluation there are coarse.
Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.	But when the directed-thought and evaluation are stilled, this self enters and remains 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. That’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (3: 60)	That is how some assert the nirvana of an existing being in the present life.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti.	But that’s not how this self attains ultimate nirvana in the present life.
Taṃ kissa hetu?	Why is that?
Yadeva tattha pītigataṃ cetaso uppilāvitattaṃ, etenetaṃ oḷārikaṃ akkhāyati.	Because the rapture and emotional excitement there are coarse.
Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.	But with the fading away of rapture, this self enters and remains in the third jhāna, where it meditates 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”. That’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (4: 61)	That is how some assert the nirvana of an existing being in the present life.
Tamañño evamāha:	But someone else says to them:
‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi, neso natthīti vadāmi;	‘That self of which you speak does exist, I don’t deny it.
no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti.	But that’s not how this self attains ultimate nirvana in the present life.
Taṃ kissa hetu?	Why is that?
Yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyati.	Because the pleasure and enjoyment there are coarse.
Yato kho, bho, ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.	But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness. That’s how this self attains ultimate nirvana in the present life.’
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti. (5: 62)	That is how some assert the nirvana of an existing being in the present life.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi.	These are the five grounds on which those ascetics and brahmins assert the ultimate nirvana of an existing being in the present life.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti, sabbe te imeheva pañcahi vatthūhi …	Any ascetics and brahmins who assert the ultimate nirvana of an existing being in the present life do so on one or other of these five grounds. Outside of this there is none.
pe …	The Realized One understands this …
yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	And those who genuinely praise the Realized One would rightly speak of these things.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.	These are the forty-four grounds on which those ascetics and brahmins who theorize about the future assert various hypotheses concerning the future.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi …	Any ascetics and brahmins who theorize about the future do so on one or other of these forty-four grounds. Outside of this there is none.
pe …	The Realized One understands this …
yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	And those who genuinely praise the Realized One would rightly speak of these things.
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.	These are the sixty-two grounds on which those ascetics and brahmins who theorize about the past and the future assert various hypotheses concerning the past and the future.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.	Any ascetics and brahmins who theorize about the past or the future do so on one or other of these sixty-two grounds. Outside of this there is none.
Tayidaṃ, bhikkhave, tathāgato pajānāti:	The Realized One understands this:
‘ime diṭṭhiṭṭhānā evaṅgahitā evaṃparāmaṭṭhā evaṅgatikā bhavanti evaṃabhisamparāyā’ti.	‘If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.’
Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti, tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.	He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized nirvana within himself.
Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.	Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping.
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.	These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.

1.4 - The Grounds For Assertions About the Self and the Cosmos

1.4.1 - Anxiety and Evasiveness

4. Attālokapaññattivatthu	4. The Grounds For Assertions About the Self and the Cosmos
4.1. Paritassitavipphanditavāra	4.1. Anxiety and Evasiveness
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	Now, these things are only the feeling of those who do not know or see, the agitation and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	partially eternal on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	finite or infinite on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	or they resort to equivocation on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	or they assert that the self and the cosmos arose by chance on two grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	they theorize about the past on these eighteen grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	or they assert that the self lives on after death in a percipient form on sixteen grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	or that the self lives on after death in a non-percipient form on eight grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	or they assert the annihilation of an existing being on seven grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	or they assert the ultimate nirvana of an existing being in the present life on five grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	they theorize about the future on these forty-four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.	When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, these things are only the feeling of those who do not know or see, the agitation and evasiveness of those under the sway of craving.

1.4.2 - Conditioned by Contact

4.2. Phassapaccayāvāra	4.2. Conditioned by Contact
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.	Now, these things are conditioned by contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.	partially eternal on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.	finite or infinite on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.	or they resort to equivocation on four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.	or they assert that the self and the cosmos arose by chance on two grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.	they theorize about the past on these eighteen grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.	or they assert that the self lives on after death in a percipient form on sixteen grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.	or that the self lives on after death in a non-percipient form on eight grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.	or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā.	or they assert the annihilation of an existing being on seven grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.	or they assert the ultimate nirvana of an existing being in the present life on five grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.	they theorize about the future on these forty-four grounds …
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.	When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, that too is conditioned by contact.

1.4.3 - Not Possible

4.3. Netaṃṭhānaṃvijjativāra	4.3. Not Possible
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.	Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, it is not possible that they should experience these things without contact.

1.4.4 - Dependent Origination

4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā	4.4. Dependent Origination
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā … pe …
yepi te samaṇabrāhmaṇā antānantikā …
yepi te samaṇabrāhmaṇā amarāvikkhepikā …
yepi te samaṇabrāhmaṇā adhiccasamuppannikā …
yepi te samaṇabrāhmaṇā pubbantakappikā …
yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā …
yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā …
yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā …
yepi te samaṇabrāhmaṇā ucchedavādā …
yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā …
yepi te samaṇabrāhmaṇā aparantakappikā …
yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

1.5 - The End of the Round

5. Vivaṭṭakathādi	5. The End of the Round
Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti.	When a monk truly understands the six fields of contacts’ origin, ending, gratification, drawback, and escape, they understand what lies beyond all these things.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.	All of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.
Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ otthareyya. Tassa evamassa: ‘ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti; ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti;	Suppose an expert fisherman or his apprentice were to cast a fine-meshed net over a small pond. They’d think: ‘Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.’
evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.	In the same way, all of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net.
Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati.	The Realized One’s body remains, but his attachment to rebirth has been cut off.
Yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā.	As long as his body remains he will be seen by gods and humans.
Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā.	But when his body breaks up, after life has ended, gods and humans will see him no more.
Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti;	When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along.
evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati,	In the same way, the Realized One’s body remains, but his attachment to rebirth has been cut off.
yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā,	As long as his body remains he will be seen by gods and humans.
kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā”ti.	But when his body breaks up, after life has ended, gods and humans will see him no more.”
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he had spoken, Venerable Ānanda said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante, ko nāmo ayaṃ, bhante, dhammapariyāyo”ti?	“It’s incredible, sir, it’s amazing! What is the name of this exposition of the teaching?”
“Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ atthajālantipi naṃ dhārehi, dhammajālantipi naṃ dhārehi, brahmajālantipi naṃ dhārehi, diṭṭhijālantipi naṃ dhārehi, anuttaro saṅgāmavijayotipi naṃ dhārehī”ti.	“Well, then, Ānanda, you may remember this exposition of the teaching as ‘The Net of Meaning’, or else ‘The Net of the Teaching’, or else ‘The Prime Net’, or else ‘The Net of Views’, or else ‘The Supreme Victory in Battle’.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.
Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī lokadhātu akampitthāti.	And while this discourse was being spoken, the galaxy shook.

2 – DN 2 Sāmañña-phala: Fruits of Ascetic life

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(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Dīgha Nikāya 2

Long Discourses 2

2.1 - A Discussion With the King’s Ministers

Sāmaññaphalasutta	The Fruits of the Ascetic Life
1. Rājāmaccakathā	1. A Discussion With the King’s Ministers
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi.	At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of 1,250 monks.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti.	Now, at that time it was the sabbath—the Komudi full moon on the fifteenth day of the fourth month—and King Ajātasattu Vedehiputta of Magadha was sitting upstairs in the stilt longhouse surrounded by his ministers.
Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi:	Then Ajātasattu spoke these words of inspiration:
“ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti.	“Oh, sirs, this moonlit night is so very delightful, so beautiful, so glorious, so lovely, so striking.
Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā”ti?	Now, what ascetic or brahmin might I pay homage to today, paying homage to whom my mind might find peace?”
Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:	When he had spoken, one of the king’s ministers said to him:
“ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.	“Sire, Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu.	Let Your Majesty pay homage to him.
Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā”ti.	Hopefully in so doing your mind will find peace.”
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.	But when he had spoken, the king remained silent.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:	Another of the king’s ministers said to him:
“ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.	“Sire, Makkhali Gosāla leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
Taṃ devo makkhaliṃ gosālaṃ payirupāsatu.	Let Your Majesty pay homage to him.
Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā”ti.	Hopefully in so doing your mind will find peace.”
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.	But when he had spoken, the king remained silent.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:	Another of the king’s ministers said to him:
“ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.	“Sire, Ajita Kesakambala leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu.	Let Your Majesty pay homage to him.
Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā”ti.	Hopefully in so doing your mind will find peace.”
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.	But when he had spoken, the king remained silent.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:	Another of the king’s ministers said to him:
“ayaṃ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.	“Sire, Pakudha Kaccāyana leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu.	Let Your Majesty pay homage to him.
Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā”ti.	Hopefully in so doing your mind will find peace.”
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.	But when he had spoken, the king remained silent.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:	Another of the king’s ministers said to him:
“ayaṃ, deva, sañcayo belaṭṭhaputto saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.	“Sire, Sañjaya Belaṭṭhiputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu.	Let Your Majesty pay homage to him.
Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti.	Hopefully in so doing your mind will find peace.”
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.	But when he had spoken, the king remained silent.
Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca:	Another of the king’s ministers said to him:
“ayaṃ, deva, nigaṇṭho nāṭaputto saṃghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.	“Sire, Nigaṇṭha Nātaputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.
Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu.	Let Your Majesty pay homage to him.
Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti.	Hopefully in so doing your mind will find peace.”
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.	But when he had spoken, the king remained silent.

2.2 - A Discussion With Jīvaka Komārabhacca

2. Komārabhaccajīvakakathā	2. A Discussion With Jīvaka Komārabhacca
Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti.	Now at that time Jīvaka Komārabhacca was sitting silently not far from the king.
Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca:	Then the king said to him:
“tvaṃ pana, samma jīvaka, kiṃ tuṇhī”ti?	“But my dear Jīvaka, why are you silent?”
“Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṃghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi.	“Sire, the Blessed One, the perfected one, the fully awakened Buddha is staying in my mango grove together with a large Saṅgha of 1,250 monks.
Taṃ kho pana bhagavantaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Taṃ devo bhagavantaṃ payirupāsatu.	Let Your Majesty pay homage to him.
Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā”ti.	Hopefully in so doing your mind will find peace.”
“Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti.	“Well then, my dear Jīvaka, have the elephants readied.”
“Evaṃ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi:	“Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king:
“kappitāni kho te, deva, hatthiyānāni,	“The elephants are ready, sire.
yassadāni kālaṃ maññasī”ti.	Please go at your convenience.”
Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.	Then King Ajātasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rājagaha to Jīvaka’s mango grove.
Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso.	But as he drew near the mango grove, the king became frightened, scared, his hair standing on end.
Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca:	He said to Jīvaka:
“kacci maṃ, samma jīvaka, na vañcesi?	“My dear Jīvaka, I hope you’re not deceiving me!
Kacci maṃ, samma jīvaka, na palambhesi?	I hope you’re not betraying me!
Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi?	I hope you’re not turning me over to my enemies!
Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.	For how on earth can there be no sound of coughing or clearing throats or any noise in such a large Saṅgha of 1,250 monks?”
“Mā bhāyi, mahārāja, mā bhāyi, mahārāja.	“Do not fear, great king, do not fear!
Na taṃ, deva, vañcemi;	I am not deceiving you,
na taṃ, deva, palambhāmi;	or betraying you,
na taṃ, deva, paccatthikānaṃ demi.	or turning you over to your enemies.
Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī”ti.	Go forward, great king, go forward! Those are lamps shining in the pavilion.”

2.3 - The Question About the Fruits of the Ascetic Life

3. Sāmaññaphalapucchā	3. The Question About the Fruits of the Ascetic Life
Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca:	Then King Ajātasattu rode on the elephant as far as the terrain allowed, then descended and approached the pavilion door on foot, where he asked Jīvaka:
“kahaṃ pana, samma jīvaka, bhagavā”ti?	“But my dear Jīvaka, where is the Buddha?”
“Eso, mahārāja, bhagavā;	“That is the Buddha, great king, that is the Buddha!
eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṃghassā”ti.	He’s sitting against the central column facing east, in front of the Saṅgha of monks.”
Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.	Then the king went up to the Buddha and stood to one side.
Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi:	He looked around the Saṅgha of monks, who were so very silent, like a still, clear lake, and spoke these words of inspiration:
“iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṃgho samannāgato”ti.	“May my son, Prince Udāyibhadda, be blessed with such peace as the Saṅgha of monks now enjoys!”
“Agamā kho tvaṃ, mahārāja, yathāpeman”ti.	“Has your mind gone to one you love, great king?”
“Piyo me, bhante, udayabhaddo kumāro.	“I love my son, sir, Prince Udāyibhadda.
Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṃgho samannāgato”ti.	May he be blessed with such peace as the Saṅgha of monks now enjoys!”
Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṃghassa añjaliṃ paṇāmetvā, ekamantaṃ nisīdi.	Then the king bowed to the Buddha, raised his joined palms toward the Saṅgha, and sat down to one side.
Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca:	He said to the Buddha:
“puccheyyāmahaṃ, bhante, bhagavantaṃ kañcideva desaṃ;	“Sir, I’d like to ask you about a certain point, if you’d take the time to answer.”
sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.
“Puccha, mahārāja, yadākaṅkhasī”ti.	“Ask what you wish, great king.”
“Yathā nu kho imāni, bhante, puthusippāyatanāni,	“Sir, there are many different professional fields.
seyyathidaṃ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā	These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṃgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti;	They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life.
te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.	With that they bring happiness and joy to themselves, their parents, their children and partners, and their friends and colleagues. And they establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti?	Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”
“Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti?	“Great king, do you recall having asked this question of other ascetics and brahmins?”
“Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti.	“I do, sir.”
“Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū”ti.	“If you wouldn’t mind, great king, tell me how they answered.”
“Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti.	“It’s no trouble when someone such as the Blessed One is sitting here.”
“Tena hi, mahārāja, bhāsassū”ti.	“Well, speak then, great king.”

2.3.1 - The Doctrine of Pūraṇa Kassapa

3.1. Pūraṇakassapavāda	3.1. The Doctrine of Pūraṇa Kassapa
“Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkamiṃ; upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ.	“One time, sir, I approached Pūraṇa Kassapa and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ:	When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni,
seyyathidaṃ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti;
te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca:	He said to me:
‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.
Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.	If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.
Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.	If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.
Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.	In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.	And so, when I asked Pūraṇa Kassapa about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of inaction.
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;	It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.
Tassa mayhaṃ, bhante, etadahosi:	I thought:
‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.	‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.	So I neither approved nor dismissed that statement of Pūraṇa Kassapa.
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.	I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

2.3.2 - The Doctrine of Makkhali Gosāla

3.2. Makkhaligosālavāda	3.2. The Doctrine of Makkhali Gosāla
Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ; upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ.	One time, sir, I approached Makkhali Gosāla and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ:	When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni … pe …
sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca:	He said:
‘natthi, mahārāja, hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū apaccayā sattā saṅkilissanti.	‘Great king, there is no cause or condition for the corruption of sentient beings. Sentient beings are corrupted without cause or condition.
Natthi hetu, natthi paccayo sattānaṃ visuddhiyā,	There’s no cause or condition for the purification of sentient beings.
ahetū apaccayā sattā visujjhanti.	Sentient beings are purified without cause or condition.
Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo.	One does not act of one’s own volition, one does not act of another’s volition, one does not act from a person’s volition. There is no power, no energy, no manly strength or vigor.
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedenti.	All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.	There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven embryos without attachments. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven winds, 700 winds, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.
Tattha natthi “imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī”ti hevaṃ natthi.	And here there is no such thing as this: “By this precept or observance or mortification or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little,” for that cannot be.
Doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.	Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;	It’s like how, when you toss a ball of string, it rolls away unraveling.
evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.	In the same way, after transmigrating the foolish and the astute will make an end of suffering.’
Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi.	And so, when I asked Makkhali Gosāla about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration.
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;	It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi.
Tassa mayhaṃ, bhante, etadahosi:	I thought:
‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.	‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.	So I neither approved nor dismissed that statement of Makkhali Gosāla.
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.	I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

2.3.3 - The Doctrine of Ajita Kesakambala

3.3. Ajitakesakambalavāda	3.3. The Doctrine of Ajita Kesakambala
Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ; upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ.	One time, sir, I approached Ajita Kesakambala and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ:	When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
‘yathā nu kho imāni, bho ajita, puthusippāyatanāni … pe …
sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca:	He said:
‘natthi, mahārāja, dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.	‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.
Cātumahābhūtiko ayaṃ puriso, yadā kālaṃ karoti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti.	This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air. The faculties are transferred to space.
Āsandipañcamā purisā mataṃ ādāya gacchanti.	Four men with a bier carry away the corpse.
Yāvāḷāhanā padāni paññāyanti.	Their footprints show the way to the cemetery.
Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo.	The bones become bleached. Offerings dedicated to the gods end in ashes.
Dattupaññattaṃ yadidaṃ dānaṃ.	Giving is a doctrine of morons.
Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti.	When anyone affirms a positive teaching it’s just baseless, false nonsense.
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.	Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’
Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi.	And so, when I asked Ajita Kesakambala about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism.
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;	It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi.
Tassa mayhaṃ, bhante, etadahosi:	I thought:
‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.	‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.	So I neither approved nor dismissed that statement of Ajita Kesakambala.
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.	I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

2.3.4 - The Doctrine of Pakudha Kaccāyana

3.4. Pakudhakaccāyanavāda	3.4. The Doctrine of Pakudha Kaccāyana
Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ; upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ.	One time, sir, I approached Pakudha Kaccāyana and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ:	When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni … pe …
sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca:	He said:
‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.	‘Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.	They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Katame satta?	What seven?
Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame—	The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.
ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.	These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.
Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.	They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.
Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā.	And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand.
Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci jīvitā voropeti;	If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.
sattannaṃ tveva kāyānamantarena satthaṃ vivaramanupatatī’ti.	The sword simply passes through the gap between the seven substances.’
Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi.	And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely.
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;	It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi.
Tassa mayhaṃ, bhante, etadahosi:	I thought:
‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.	‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ,	So I neither approved nor dismissed that statement of Pakudha Kaccāyana.
anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.	I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

2.3.5 - The Doctrine of Nigaṇṭha Nātaputta

3.5. Nigaṇṭhanāṭaputtavāda	3.5. The Doctrine of Nigaṇṭha Nātaputta
Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ.	One time, sir, I approached Nigaṇṭha Nātaputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ:	When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni … pe …
sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca:	He said:
‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti.	‘Great king, consider a Jain ascetic who is restrained in the fourfold restraint.
Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti?	And how is a Jain ascetic restrained in the fourfold restraint?
Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca.	It’s when a Jain ascetic is obstructed by all water, devoted to all water, shaking off all water, pervaded by all water.
Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti.	That’s how a Jain ascetic is restrained in the fourfold restraint.
Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti;	When a Jain ascetic is restrained in the fourfold restraint,
ayaṃ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.	they’re called a knotless one who is self-realized, self-controlled, and steadfast.’
Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi.	And so, when I asked Nigaṇṭha Nāṭaputta about the fruits of the ascetic life apparent in the present life, he answered with the fourfold restraint.
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;	It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi.
Tassa mayhaṃ, bhante, etadahosi:	I thought:
‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.	‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.	So I neither approved nor dismissed that statement of Nigaṇṭha Nāṭaputta.
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.	I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

2.3.6 - The Doctrine of Sañjaya Belaṭṭhiputta

3.6. Sañcayabelaṭṭhaputtavāda	3.6. The Doctrine of Sañjaya Belaṭṭhiputta
Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ.	One time, sir, I approached Sañjaya Belaṭṭhiputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno kho ahaṃ, bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ:	When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.
‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni … pe …
sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?
Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca:	He said:
‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ.	‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so.
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no.	But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.
Natthi paro loko … pe …	Suppose you were to ask me whether there is no other world …
atthi ca natthi ca paro loko … pe …	whether there both is and is not another world …
nevatthi na natthi paro loko … pe …	whether there neither is nor is not another world …
atthi sattā opapātikā … pe …	whether there are beings who are reborn spontaneously …
natthi sattā opapātikā … pe …	whether there are no beings who are reborn spontaneously …
atthi ca natthi ca sattā opapātikā … pe …	whether there both are and are not beings who are reborn spontaneously …
nevatthi na natthi sattā opapātikā … pe …	whether there neither are nor are not beings who are reborn spontaneously …
atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …	whether there is fruit and result of good and bad deeds …
natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …	whether there is no fruit and result of good and bad deeds …
atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …	whether there both is and is not fruit and result of good and bad deeds …
nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko … pe …	whether there neither is nor is not fruit and result of good and bad deeds …
hoti tathāgato paraṃ maraṇā … pe …	whether a Realized One exists after death …
na hoti tathāgato paraṃ maraṇā … pe …	whether a Realized One doesn’t exist after death …
hoti ca na ca hoti tathāgato paraṃ maraṇā … pe …	whether a Realized One both exists and doesn’t exist after death …
neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ.	whether a Realized One neither exists nor doesn’t exist after death. If I believed there was, I would say so.
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.	But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’
Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi.	And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with evasiveness.
Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya, labujaṃ vā puṭṭho ambaṃ byākareyya;	It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.
evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi.
Tassa mayhaṃ, bhante, etadahosi:	I thought:
‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho.	‘This is the most foolish and stupid of all these ascetics and brahmins!
Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti.	How on earth can he answer with evasiveness when asked about the fruits of the ascetic life apparent in the present life?’
Tassa mayhaṃ, bhante, etadahosi:	I thought:
‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.	‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’
So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.	So I neither approved nor dismissed that statement of Sañjaya Belaṭṭhiputta.
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.	I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

2.4 - The Fruits of the Ascetic Life

2.4.1 - The First Fruit of the Ascetic Life

4. Sāmaññaphala	4. The Fruits of the Ascetic Life
4.1. Paṭhamasandiṭṭhikasāmaññaphala	4.1. The First Fruit of the Ascetic Life
Sohaṃ, bhante, bhagavantampi pucchāmi:	And so I ask the Buddha:
‘yathā nu kho imāni, bhante, puthusippāyatanāni	Sir, there are many different professional fields.
seyyathidaṃ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā	These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.
āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti,	They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life.
te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.	With that they bring happiness and joy to themselves, their parents, their children and partners, and their friends and colleagues. And they establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’”ti?	Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”
“Sakkā, mahārāja.	“I can, great king.
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi.	Well then, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī mukhullokako.	Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face.
Tassa evamassa:	They’d think:
‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko.	‘The outcome and result of good deeds is just so incredible, so amazing!
Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso.	For this King Ajātasattu is a human being, and so am I.
Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.	Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.
Ahaṃ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī mukhullokako.	Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face.
So vatassāhaṃ puññāni kareyyaṃ.	I should do good deeds.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya.	After some time, that is what they do.
So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.	Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.
Tañce te purisā evamāroceyyuṃ:	And suppose your men were to report all this to you.
‘yagghe, deva, jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī mukhullokako;
so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito.
So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.
Api nu tvaṃ evaṃ vadeyyāsi:	Would you say to them:
‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī mukhullokako’”ti?	‘Bring that person to me! Let them once more be my bondservant, my worker’?”
“No hetaṃ, bhante.	“No, sir.
Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.	Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for their lawful guarding and protection.”
“Taṃ kiṃ maññasi, mahārāja,	“What do you think, great king?
yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti?	If this is so, is there a fruit of the ascetic life apparent in the present life or not?”
“Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphalan”ti.	“Clearly, sir, there is.”
“Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññattan”ti.	“This is the first fruit of the ascetic life that’s apparent in the present life, which I point out to you.”

2.4.2 - The Second Fruit of the Ascetic Life

4.2. Dutiyasandiṭṭhikasāmaññaphala	4.2. The Second Fruit of the Ascetic Life
“Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti?	“But sir, can you point out another fruit of the ascetic life that’s likewise apparent in the present life?”
“Sakkā, mahārāja.	“I can, great king.
Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi.	Well then, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, mahārāja,	What do you think, great king?
idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako.	Suppose you had a person who was a farmer, a householder, a hard worker, someone who builds up their capital.
Tassa evamassa:	They’d think:
‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko.	‘The outcome and result of good deeds is just so incredible, so amazing!
Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso.	For this King Ajātasattu is a human being, and so am I.
Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.	Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.
Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako.	Whereas I’m a farmer, a householder, a hard worker, someone who builds up their capital.
So vatassāhaṃ puññāni kareyyaṃ.	I should do good deeds.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya.	After some time they give up a large or small fortune, and a large or small family circle. They’d shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.	Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.
Tañce te purisā evamāroceyyuṃ:	And suppose your men were to report all this to you.
‘yagghe, deva, jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako;
so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito.
So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.
Api nu tvaṃ evaṃ vadeyyāsi:	Would you say to them:
‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’”ti?	‘Bring that person to me! Let them once more be a farmer, a householder, a hard worker, someone who builds up their capital’?”
“No hetaṃ, bhante.	“No, sir.
Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.	Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I’d arrange for their lawful guarding and protection.”
“Taṃ kiṃ maññasi, mahārāja?	“What do you think, great king?
Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti?	If this is so, is there a fruit of the ascetic life apparent in the present life or not?”
“Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphalan”ti.	“Clearly, sir, there is.”
“Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññattan”ti.	“This is the second fruit of the ascetic life that’s apparent in the present life, which I point out to you.”

2.4.3 - The Finer Fruits of the Ascetic Life

4.3. Paṇītatarasāmaññaphala	4.3. The Finer Fruits of the Ascetic Life
“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti?	“But sir, can you point out a fruit of the ascetic life that’s apparent in the present life which is better and finer than these?”
“Sakkā, mahārāja.	“I can, great king.
Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī”ti.	Well then, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.	“Yes, sir,” replied the king.
Bhagavā etadavoca:	The Buddha said this:
“idha, mahārāja, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	“Consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.	Once they’ve gone forth, they live restrained in the monastic code, with appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have rememberfulness and lucid-discerning, and are content.

2.4.3.1 - Ethics

2.4.3.1.1 - The Shorter Section on Ethics

4.3.1. Sīla	4.3.1. Ethics
4.3.1.1. Cūḷasīla	4.3.1.1. The Shorter Section on Ethics
Kathañca, mahārāja, bhikkhu sīlasampanno hoti?	And how, great king, is a monk accomplished in ethics?
Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.	It’s when a monk gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.	They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.	They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.	They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.	They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Bījagāmabhūtagāmasamārambhā paṭivirato hoti … pe …	They refrain from injuring plants and seeds.
ekabhattiko hoti rattūparato virato vikālabhojanā.	They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti.	They avoid dancing, singing, music, and seeing shows.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.	They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup.
Uccāsayanamahāsayanā paṭivirato hoti.	They avoid high and luxurious beds.
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.	They avoid receiving gold and money,
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.	raw grains,
Āmakamaṃsapaṭiggahaṇā paṭivirato hoti.	raw meat,
Itthikumārikapaṭiggahaṇā paṭivirato hoti.	women and girls,
Dāsidāsapaṭiggahaṇā paṭivirato hoti.	male and female bondservants,
Ajeḷakapaṭiggahaṇā paṭivirato hoti.	goats and sheep,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.	chickens and pigs,
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.	elephants, cows, horses, and mares,
Khettavatthupaṭiggahaṇā paṭivirato hoti.	and fields and land.
Dūteyyapahiṇagamanānuyogā paṭivirato hoti.	They refrain from running errands and messages;
Kayavikkayā paṭivirato hoti.	buying and selling;
Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti.	falsifying weights, metals, or measures;
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.	bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.	mutilation, murder, abduction, banditry, plunder, and violence.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Cūḷasīlaṃ niṭṭhitaṃ.	The shorter section on ethics is finished.

2.4.3.1.2 - The Middle Section on Ethics

4.3.1.2. Majjhimasīla	4.3.1.2. The Middle Section on Ethics
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti.	There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.
Seyyathidaṃ—mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti.	These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti.	There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own enjoyment.
Seyyathidaṃ—annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ,	This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and material possessions.
iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti.	They refrain from storing up such goods.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti.	There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows.
Seyyathidaṃ—naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ	This includes such things as dancing, singing, music, performances, and story telling; clapping, gongs, and kettle-drums; art exhibitions and acrobatic displays; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews.
iti vā iti evarūpā visūkadassanā paṭivirato hoti.	They refrain from such shows.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti.	There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence.
Seyyathidaṃ—aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ	This includes such things as checkers, draughts, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy ploughs, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and guessing another’s thoughts.
iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti.	They refrain from such gambling.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti.	There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.
Seyyathidaṃ—āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ	This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.
iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti.	They refrain from such bedding.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti.	There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup.
Seyyathidaṃ—ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni	This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, head-bands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, choweries, and long-fringed white robes.
iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti.	They refrain from such beautification and adornment.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti.	There are some ascetics and brahmins who, while enjoying food given in faith, still engage in unworthy talk.
Seyyathidaṃ—rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ	This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti.	They refrain from such unworthy talk.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti.	There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.
Seyyathidaṃ—na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti	They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti.	They refrain from such argumentative talk.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti.	There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages.
Seyyathidaṃ—raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ—idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti	This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’
iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti.	They refrain from such errands.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti.	There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deception, flattery, hinting, and belittling, and using material possessions to pursue other material possessions. They refrain from such deception and flattery.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Majjhimasīlaṃ niṭṭhitaṃ.	The middle section on ethics is finished.

2.4.3.1.3 - The Long Section on Ethics

4.3.1.3. Mahāsīla	4.3.1.3. The Long Section on Ethics
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.	There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
Seyyathidaṃ—aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ	This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and animal cries.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.	They refrain from such unworthy branches of knowledge, such wrong livelihood.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.	There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
Seyyathidaṃ—maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ	This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.	They refrain from such unworthy branches of knowledge, such wrong livelihood.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.	There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
Seyyathidaṃ—raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati	This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.	They refrain from such unworthy branches of knowledge, such wrong livelihood.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.	There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
Seyyathidaṃ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṅkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṅkilesaṃ vodānaṃ bhavissati	This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.	They refrain from such unworthy branches of knowledge, such wrong livelihood.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.	There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
Seyyathidaṃ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ	This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.	They refrain from such unworthy branches of knowledge, such wrong livelihood.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.	There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
Seyyathidaṃ—āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ	This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, curses to prevent conception, bind the tongue, or lock the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.	They refrain from such unworthy branches of knowledge, such wrong livelihood.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.	There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
Seyyathidaṃ—santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā, mūlabhesajjānaṃ anuppadānaṃ, osadhīnaṃ paṭimokkho	This includes rites for propitiation, for fulfilling wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.	They refrain from such unworthy branches of knowledge, such wrong livelihood.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.	A monk thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato;	It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.
evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.	In the same way, a monk thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.	That’s how a monk is accomplished in ethics.
Mahāsīlaṃ niṭṭhitaṃ.	The longer section on ethics is finished.

2.4.3.2 - undistractible-lucidity

4.3.2. Samādhi

4.3.2. undistractible-lucidity

    DN ^2.4.3.2 - undistractible-lucidity
        DN ^2.4.3.2.1 - Sense Restraint
        DN ^2.4.3.2.2 - rememberfulness and lucid-discerning
        DN ^2.4.3.2.3 - Contentment
        DN ^2.4.3.2.4 - Giving Up the Hindrances
        DN ^2.4.3.2.5 - First jhāna
        DN ^2.4.3.2.6 - Second jhāna
        DN ^2.4.3.2.7 - Third jhāna
        DN ^2.4.3.2.8 - Fourth jhāna

2.4.3.2.1 - Sense Restraint

4.3.2.1. Indriyasaṃvara	4.3.2.1. Sense Restraint
Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti?	And how does a monk guard the sense doors?
Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When a noble-one’s-disciple sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā … pe …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā … pe …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.	That’s how a monk guards the sense doors.

2.4.3.2.2 - rememberfulness and lucid-discerning

4.3.2.2. Satisampajañña	4.3.2.2. rememberfulness and lucid-discerning
Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti?	And how does a monk have rememberfulness and lucid-discerning?
Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṃ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.	That’s how a monk has rememberfulness and lucid-discerning.

2.4.3.2.3 - Contentment

4.3.2.3. Santosa	4.3.2.3. Contentment
Kathañca, mahārāja, bhikkhu santuṭṭho hoti?	And how is a monk content?
Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.	It’s when a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.
evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.	That’s how a monk is content.

2.4.3.2.4 - Giving Up the Hindrances

4.3.2.4. Nīvara­ṇap­pahāna	4.3.2.4. Giving Up the Hindrances
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato,	When they have this noble spectrum of ethics, this noble sense restraint, this noble rememberfulness and lucid-discerning, and this noble contentment,

(STED sitting meditation, remove 5niv)

vivittaṃ senāsanaṃ bhajati	(a) secluded lodging (they) frequent -
araññaṃ rukkha-mūlaṃ	(the) wilderness, (a) tree-root,
pabbataṃ kandaraṃ	(a) hill, (a) ravine,
giri-guhaṃ susānaṃ	(a) mountain-cave, (a) cemetary,
vanapatthaṃ abbhokāsaṃ	(a) forest, (the) open-air,
palāla-puñjaṃ.	(a) straw-heap.
So pacchā-bhattaṃ	** After-(the)-meal,
piṇḍapāta-paṭikkanto	(from) alms-round -- (they)-return,
nisīdati pallaṅkaṃ ābhujitvā	sit down, (into) cross-legged-posture (they) bend,
ujuṃ kāyaṃ paṇidhāya	straightened body (they) aspire (to),
pari-mukhaṃ	around-(the)-entrance [into undistractible-lucidty],
satiṃ upaṭṭhapetvā.	[☸Dharma]-remembrance (they) establish.
So abhijjhaṃ loke pahāya	(1) ** avarice (for the) world (they) remove,
vigat'-ābhijjhena cetasā viharati,	rid-(of)-avarice (in the) mind (they) dwell,
abhijjhāya cittaṃ parisodheti.	avarice (in the) mind (they) cleanse.
Byāpādapa-dosaṃ pahāya	(2) ill-will-&-hatred (they) remove,
a-byāpanna-citto viharati	(with a) non-ill-will-mind (they) dwell,
sabba-pāṇa-bhūtahit-ānukampī,	(for) all-living-beings-(they have)-compassion,
byāpādapa-dosā cittaṃ parisodheti.	ill-will-&-hatred (from) mind (they) cleanse.
Thina-middhaṃ pahāya	(3) sloth-&-torpor (they) remove,
vigata-thina-middho viharati	rid-of-sloth-&-torpor (they) dwell,
āloka-saññī,	luminosity-(they are)-perceiving,
sato sampajāno,	rememberful (and) lucidly-discerning,
thina-middhā cittaṃ parisodheti.	sloth-&-torpor (from the) mind (they) cleanse.
Uddhacca-kukkuccaṃ pahāya	(4) restlessness-&-remorse (they) remove,
an-uddhato viharati,	without-restlessness (they) dwell,
ajjhattaṃ vūpasanta-citto,	internally (with) peaceful-mind,
Uddhacca-kukkuccā cittaṃ parisodheti.	restlessness-&-remorse (from the) mind (they) cleanse.
Vicikicchaṃ pahāya	(5) Doubt (they) remove,
tiṇṇa-vicikiccho viharati,	gone-beyond-doubt, (they) dwell,
a-kathaṅkathī kusalesu dhammesu,	not-undecided (about what is) skillful ☸Dharma,
vicikicchāya cittaṃ parisodheti.	doubt (from the) mind (they) cleanse.

(similes for removing 5niv)

Evameva kho, mahārāja, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.	In the same way, as long as these five hindrances are not given up inside themselves, a monk regards them thus as a debt, a disease, a prison, slavery, and a desert crossing.
Seyyathāpi, mahārāja, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ;	But when these five hindrances are given up inside themselves, a monk regards this as freedom from debt, good health, release from prison, emancipation, and sanctuary.
evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

(7sb awakening factors)

(7sb → 1-3 🐘💭🕵️🏹) Tassime pañca nīvaraṇe pahīne attani samanupassato	(7sb → 1-3 🐘💭🕵️🏹) Seeing that the hindrances have been given up in them,
pā-mojjaṃ jāyati,	rejoicing [in skillful Dharmas] is born.
(7sb → 4. 😁) pa-muditassa pīti jāyati,	(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,	(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,	(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.	(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.

2.4.3.2.5 - First jhāna

4.3.2.5. Paṭhamajhāna	4.3.2.5. First Absorption
so

(refrain: pervading physical body with jhāna bliss)

So	They
imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,	drench, steep, fill, and spread their body with rapture and pleasure born of seclusion.
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.

(1st jhāna simile ↔ bath powder soaked with moisture)

Seyyathāpi, mahārāja,	It’s like when
dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya,	an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water.
sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;	They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.

(refrain: pervading physical body with jhāna bliss)

evameva kho, mahārāja, bhikkhu	In the same way, a monk
imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,	drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion.
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.2.6 - Second jhāna

4.3.2.6. Dutiyajhāna	4.3.2.6. Second jhāna
Puna caparaṃ, mahārāja, bhikkhu	Furthermore,

(refrain: pervading physical body with jhāna bliss)

So	In the same way, a monk
imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,	drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.

(2nd jhāna simile ↔ lake with spring)

Seyyathāpi, mahārāja,	It’s like
udakarahado gambhīro ubbhidodako	a deep lake fed by spring water.
tassa nevassa puratthimāya disāya udakassa āyamukhaṃ,	There’s no inlet to the east,
na dakkhiṇāya disāya udakassa āyamukhaṃ,	west,
na pacchimāya disāya udakassa āyamukhaṃ,	north,
na uttarāya disāya udakassa āyamukhaṃ,	or south,
devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya.	and no rainfall to replenish it from time to time.
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya,	But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake.
nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.	There’s no part of the lake that’s not spread through with cool water.

(refrain: pervading physical body with jhāna bliss)

Evameva kho, mahārāja, bhikkhu	In the same way, a monk
imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,	drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity.
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.2.7 - Third jhāna

4.3.2.7. Tatiyajhāna	4.3.2.7. Third jhāna
Puna caparaṃ, mahārāja, bhikkhu	Furthermore,

(refrain: pervading physical body with jhāna bliss)

So	They
imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,	drench, steep, fill, and spread their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with pleasure free of rapture.

(3rd jhāna simile ↔ lotus submerged in pool)

Seyyathāpi, mahārāja,	It’s like
uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā	a pool with blue water lilies, or pink or white lotuses.
udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni,	Some of them sprout and grow in the water without rising above it, thriving underwater.
tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni,	From the tip to the root they’re drenched, steeped, filled, and soaked with cool water.
nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa;	There’s no part of them that’s not soaked with cool water.

(refrain: pervading physical body with jhāna bliss)

evameva kho, mahārāja, bhikkhu	In the same way, a monk
imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,	drenches, steeps, fills, and spreads their body with pleasure free of rapture.
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with pleasure free of rapture.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.2.8 - Fourth jhāna

4.3.2.8. Catutthajhāna	4.3.2.8. Fourth jhāna
Puna caparaṃ, mahārāja, bhikkhu	Furthermore,

(refrain: pervading physical body with jhāna bliss)

So	They
imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,	sit spreading their body through with pure bright mind [that radiates translucent white luminosity].
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.	There’s no part of the body that’s not spread with pure bright mind [and transparent luminosity].

(4th jhāna simile ↔ man covered with white cloth)

Seyyathāpi, mahārāja,	It’s like
puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa,	someone sitting wrapped from head to foot with white cloth.
nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;	There’s no part of the body that’s not spread over with white cloth.

(refrain: pervading physical body with jhāna bliss)

evameva kho, mahārāja, bhikkhu	In the same way, they
imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,	sit spreading their body through with pure bright mind [that radiates translucent white luminosity].
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.	There’s no part of the body that’s not spread with pure bright mind [and transparent luminosity].
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.3 - Eight Knowledges (instead of standard 6!)

4.3.3. Aṭṭha-ñāṇa

4.3.3. The Eight Knowledges

(see 6ab ⚡☸ for standard 6)
    DN ^2.4.3.3 - Eight Knowledges (instead of standard 6!)
        DN ^2.4.3.3.1 - Clear-seeing & Knowledge (discern 4 elements) ↔ string of colored beads
        DN ^2.4.3.3.1.2 - (simile for knowledge and vision)
        DN ^2.4.3.3.2 - Mind-Made Body ↔ reed and sheathe
        DN ^2.4.3.3.3 - Psychic Powers
        DN ^2.4.3.3.4 - Clairaudience
        DN ^2.4.3.3.5 - Comprehending the Minds of Others
        DN ^2.4.3.3.6 - Recollection of Past Lives
        DN ^2.4.3.3.7 - Clairvoyance
        DN ^2.4.3.3.8 - Ending of asinine-inclinations

2.4.3.3.1 - Clear-seeing & Knowledge (discern 4 elements) ↔ string of colored beads

j4🌕 āneñja⚡ Imperturbabilty is equivalent to 4ip 🌕⚡

so

“evaṃ samāhite citte	“When their mind has become undistractible-&-lucid,
parisuddhe pariyodāte	purified, bright,
an-aṅgaṇe vigat-ūpak-kilese	Unblemished, rid of defilement,
Mudu-bhūte kammaniye	malleable, wieldy,
ṭhite āneñjap-patte	steady, and imperturbable,

2.4.3.3.1.2 - (simile for knowledge and vision)

(repetition)

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.
So evaṃ pajānāti:
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;
idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.3.2 - Mind-Made Body ↔ reed and sheathe

j4🌕 āneñja⚡ Imperturbabilty is equivalent to 4ip 🌕⚡

so

“evaṃ samāhite citte	“When their mind has become undistractible-&-lucid,
parisuddhe pariyodāte	purified, bright,
an-aṅgaṇe vigat-ūpak-kilese	Unblemished, rid of defilement,
Mudu-bhūte kammaniye	malleable, wieldy,
ṭhite āneñjap-patte	steady, and imperturbable,

(simile for mind made body)

(repetition)

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body.
So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.3.3 - Psychic Powers

4.3.3.3. Iddhividhañāṇa

4.3.3.3. Psychic Powers

j4🌕 āneñja⚡ Imperturbabilty is equivalent to 4ip 🌕⚡

so

“evaṃ samāhite citte	“When their mind has become undistractible-&-lucid,
parisuddhe pariyodāte	purified, bright,
an-aṅgaṇe vigat-ūpak-kilese	Unblemished, rid of defilement,
Mudu-bhūte kammaniye	malleable, wieldy,
ṭhite āneñjap-patte	steady, and imperturbable,

iddhividhāya cittaṃ abhinīharati abhininnāmeti.	—they extend it and project it toward psychic power.
So	They

(simile for psychic powers)

Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.	Suppose an expert potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.
Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.	Or suppose an expert ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.
Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.	Or suppose an expert goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.

(repetition)

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward psychic power.
So anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.3.4 - Clairaudience

4.3.3.4. Dibbasotañāṇa	4.3.3.4. Clairaudience
so

“evaṃ samāhite citte	“When their mind has become undistractible-&-lucid,
parisuddhe pariyodāte	purified, bright,
an-aṅgaṇe vigat-ūpak-kilese	Unblemished, rid of defilement,
Mudu-bhūte kammaniye	malleable, wieldy,
ṭhite āneñjap-patte	steady, and imperturbable,

dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti.	they extend it and project it toward clairaudience.
so

Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno.	Suppose there was a person traveling along the road.
So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi.	They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms.
Tassa evamassa:	They’d think:
‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.	‘That’s the sound of drums,’ and ‘that’s the sound of clay-drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’

(repetition)

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward clairaudience.
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.	With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.3.5 - Comprehending the Minds of Others

4.3.3.5. Cetopariyañāṇa	4.3.3.5. Comprehending the Minds of Others
so

“evaṃ samāhite citte	“When their mind has become undistractible-&-lucid,
parisuddhe pariyodāte	purified, bright,
an-aṅgaṇe vigat-ūpak-kilese	Unblemished, rid of defilement,
Mudu-bhūte kammaniye	malleable, wieldy,
ṭhite āneñjap-patte	steady, and imperturbable,

cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti.	they extend it and project it toward comprehending the minds of others.
so

Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā	Suppose there was a woman or man who was young, youthful, and fond of adornments,
parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno	and they check their own reflection in a clean bright mirror or a clear bowl of water.
sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya, akaṇikaṃ vā ‘akaṇikan’ti jāneyya;	If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’

(repetition)

evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others.
So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti—sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.	They understand the minds of other beings and individuals, having comprehended them with their own mind.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.3.6 - Recollection of Past Lives

4.3.3.6. Pubbe­nivāsā­nus­sati­ñāṇa	4.3.3.6. Recollection of Past Lives
so

“evaṃ samāhite citte	“When their mind has become undistractible-&-lucid,
parisuddhe pariyodāte	purified, bright,
an-aṅgaṇe vigat-ūpak-kilese	Unblemished, rid of defilement,
Mudu-bhūte kammaniye	malleable, wieldy,
ṭhite āneñjap-patte	steady, and imperturbable,

pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti.	—they extend it and project it toward recollection of past lives.
so

Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya,	Suppose a person was to leave their home village and go to another village.
tamhāpi gāmā aññaṃ gāmaṃ gaccheyya.	From that village they’d go to yet another village.
So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya.	And from that village they’d return to their home village.
Tassa evamassa:	They’d think:
‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ,	‘I went from my home village to another village.
tatra evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ,	There I stood like this, sat like that, spoke like this, or kept silent like that.
tamhāpi gāmā amuṃ gāmaṃ agacchiṃ,	From that village I went to yet another village.
tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ,	There too I stood like this, sat like that, spoke like this, or kept silent like that.
somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.	And from that village I returned to my home village.’

(repetition)

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, 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 evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.3.7 - Clairvoyance

4.3.3.7. Dibba­cak­khu­ñāṇa	4.3.3.7. Clairvoyance
so

“evaṃ samāhite citte	“When their mind has become undistractible-&-lucid,
parisuddhe pariyodāte	purified, bright,
an-aṅgaṇe vigat-ūpak-kilese	Unblemished, rid of defilement,
Mudu-bhūte kammaniye	malleable, wieldy,
ṭhite āneñjap-patte	steady, and imperturbable,

sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti.	they extend it and project it toward knowledge of the death and rebirth of sentient beings.
so

Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo.	Suppose there was a stilt longhouse at the central square.
Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhe siṅghāṭake nisinnepi.	A person with good eyesight standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square.
Tassa evamassa:	They’d think:
‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.	‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’

(repetition)

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend and project it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. 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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.
Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

2.4.3.3.8 - Ending of asinine-inclinations

4.3.3.8. Āsa­vak­kha­ya­ñāṇa	4.3.3.8. Ending of asinine-inclinations
so

“evaṃ samāhite citte	“When their mind has become undistractible-&-lucid,
parisuddhe pariyodāte	purified, bright,
an-aṅgaṇe vigat-ūpak-kilese	Unblemished, rid of defilement,
Mudu-bhūte kammaniye	malleable, wieldy,
ṭhite āneñjap-patte	steady, and imperturbable,

āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti.

they extend it and project it toward knowledge of the ending of asinine-inclinations.

(repetition)

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractible-&-lucid in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of asinine-inclinations.
‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati,
vimuttasmiṃ ‘vimuttam’iti ñāṇaṃ hoti,
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.	This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.
Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī”ti.	And, great king, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.”

2.5 - Ajātasattu Declares Himself a Lay Follower

5. Ajātasattuupāsakattapaṭivedanā	5. Ajātasattu Declares Himself a Lay Follower
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca:	When the Buddha had spoken, King Ajātasattu said to him:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ, bhante, bhagavatā 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, the Buddha has made the teaching clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.
Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ.	I have made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of sovereignty.
Tassa me, bhante bhagavā, accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi.	“Indeed, great king, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty.
Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.	But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti.	For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca:	When the Buddha had spoken, King Ajātasattu said to him:
“handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti.	“Well, now, sir, I must go. I have many duties, and much to do.”
“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.	“Please, great king, go at your convenience.”
Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then the king, having approved and agreed with what the Buddha said, got up from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi:	Soon after the king had left, the Buddha addressed the monks:
“khatāyaṃ, bhikkhave, rājā.	“The king is broken, monks,
Upahatāyaṃ, bhikkhave, rājā.	he is ruined.
Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā”ti.	If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

(end of sutta⏹️)

2.100 – frankk commentary

2.100.1 - 4 jhānas explicitly integrated into samādhi-sam-bojjhaṇga of 7 awakening factors

First, note that the gradual samādhi training in DN 2, is the most detailed one in the canon, incorporating 7 awakening factors explicitly, and plugging sammā samādhi four jhānas where the samādhi bojjhanga would normally appear.

2.100.1.1 – that 7sb 4jhāna model appears in up to half of all suttas in DN

Second, to emphasize its importance, that this sequence isn't just a one off anomaly, the same gradual samādhi sequence of DN 2 is replicated in roughly between a third and half of all the suttas in DN.

2.100.2 – There are 8 knowledges instead of the normal 6 abhiñña!

DN ^2.4.3.3 - The Eight Knowledges (instead of standard 6!)

2.100.2.1 – why? To unequivocally gloss the body (rūpa & kāya) as physical.

These two extra knowledges were specially composed by EBT Thera (elders) to gloss kāya and rūpa and unequivocally establish them as the the meditator's physical body, in contrast to VRJ👻🥶 and LBT Theravada redefining jhāna, kāya, and rūpa.
These two passages clearly establish kāya and rūpa as the physical body perceived from imperturbable 4th jhāna j4🌕 āneñja⚡.
DN ^2.4.3.3.1 - Clear-seeing & Knowledge (discern 4 elements) ↔ string of colored beads
(simile for knowledge and vision) is a reference to 8 abhi-bh-āyatana
DN ^2.4.3.3.2 - Mind-Made Body - the extra body is also rūpa of 4 elements, not just 'vision' or 'sight'

2.100.3 – Tie in with 8 abhi-bha-ayatana and 8 vimokkha

(details on 8 abhi-bh-āyatana and 8 vimokkha️)
Sujato translating rūpa in those two contexts as ‘sight/vision’ for rūpa is wrong.

2.100.3.1 – showing that mind made body is also physical rūpa kāya

Fortune favors the virtuous ^1.5.3 – American wanting to become monk in Thailand
The deva must manifest a physical body, not just a ‘vision/sight’ rūpa, to unlock a special access area of temple for the visiting American monk, turn on lights inside, etc.
Fortune favors the virtuous ^1.5.4 – Ajahn Chob (senior disciple of Ajahn Mun) has food offered by deva when starving to death
The deva in that story offered physical food to Ajahn Chob to keep him from starving to death, not just a rūpa ‘vision/sight’ of food.
Fortune favors the virtuous ^1.5.5 – Ajahn Chah attacked by pack of wild dogs, mind made body of Ajahn Mun intervenes
The mind made rūpa of Ajahn Mun carrying the torch must have been sufficiently physical enough to scare off the pack of dogs about to attack Ajahn Chah.

2.999 – Notable bookmarks

These two passages clearly establish kāya and rūpa as the physical body perceived from imperturbable 4th jhāna.
DN ^2.4.3.3.1 4 elements
DN ^2.4.3.3.2 Mind-Made Body

3 – DN 3 Ambaṭṭha: with Ambaṭṭha

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 3	Long Discourses 3
Ambaṭṭhasutta	With Ambaṭṭha
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of around five hundred monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	He stayed in a forest near Icchānaṅgala.

3.1 - The Section on Pokkharasāti

1. Pokkharasātivatthu	1. The Section on Pokkharasāti
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.	Now at that time the brahmin Pokkharasāti was living in Ukkaṭṭhā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Assosi kho brāhmaṇo pokkharasāti:	Pokkharasāti heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”

3.2 - The Brahmin Student Ambaṭṭha

2. Ambaṭṭhamāṇava	2. The Brahmin Student Ambaṭṭha
Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane:	Now at that time Pokkharasāti had a student named Ambaṭṭha. He was one who recited and remembered the hymns, and was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own teacher’s scriptural heritage of the three Vedas with the words:
“yamahaṃ jānāmi taṃ tvaṃ jānāsi;	“What I know, you know.
yaṃ tvaṃ jānāsi tamahaṃ jānāmī”ti.	And what you know, I know.”
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ āmantesi:	Then Pokkharasāti addressed Ambaṭṭha:
“ayaṃ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe.	“Dear Ambaṭṭha, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala and is staying in a forest nearby. …
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:
‘itipi so bhagavā, arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’ti.	It’s good to see such perfected ones.
Ehi tvaṃ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā.	Please, dear Ambaṭṭha, go to the ascetic Gotama and find out whether or not he lives up to his reputation.
Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso, tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā”ti.	Through you I shall learn about Master Gotama.”
“Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi: ‘yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’”ti?	“But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?”
“Āgatāni kho, tāta ambaṭṭha, amhākaṃ mantesu dvattiṃsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā.	“Dear Ambaṭṭha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other.
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	If he stays at home he becomes a king, a wheel-turning monarch, a just and Dharmic king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
Tassimāni satta ratanāni bhavanti.	He has the following seven treasures:
Seyyathidaṃ—cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea, he reigns by dharma, without rod or sword.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Ahaṃ kho pana, tāta ambaṭṭha, mantānaṃ dātā;	But, dear Ambaṭṭha, I am the one who gives the hymns,
tvaṃ mantānaṃ paṭiggahetā”ti.	and you are the one who receives them.”
“Evaṃ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṃ pokkharasātiṃ abhivādetvā padakkhiṇaṃ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṃ yena icchānaṅgalavanasaṇḍo tena pāyāsi.	“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasāti, keeping him to his right. He mounted a mare-drawn chariot and, together with several students, set out for the forest near Icchānaṅgala.
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi.	He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot.
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.	At that time several monks were walking meditation in the open air.
Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:	Then the student Ambaṭṭha went up to those monks and said:
“kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati?	“Gentlemen, where is Master Gotama at present?
Tañhi mayaṃ bhavantaṃ gotamaṃ dassanāya idhūpasaṅkantā”ti.	For we have come here to see him.”
Atha kho tesaṃ bhikkhūnaṃ etadahosi:	Then those monks thought:
“ayaṃ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī.	“This Ambaṭṭha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasāti.
Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṃ kathāsallāpo hotī”ti.	The Buddha won’t mind having a discussion together with such respectable persons.”
Te ambaṭṭhaṃ māṇavaṃ etadavocuṃ:	They said to Ambaṭṭha:
“eso, ambaṭṭha, vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāran”ti.	“Ambaṭṭha, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.”
Atha kho ambaṭṭho māṇavo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ.	So he approached the Buddha’s dwelling and knocked, and the Buddha opened the door.
Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.	Ambaṭṭha and the other students entered the dwelling. The other students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side.
Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṃ sāraṇīyaṃ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṃ sāraṇīyaṃ vītisāreti.	But while the Buddha was sitting, Ambaṭṭha spoke some polite words or other while walking around or standing.
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca:	So the Buddha said to him:
“evaṃ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṃ kathāsallāpo hoti, yathayidaṃ caraṃ tiṭṭhaṃ nisinnena mayā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretī”ti?	“Ambaṭṭha, is this how you hold a discussion with elderly and senior brahmins, the teachers of teachers: walking around or standing while I’m sitting, speaking some polite words or other?”

3.2.1 - The First Use of the Word “Riffraff”

2.1. Paṭhamaibbhavāda	2.1. The First Use of the Word “Riffraff”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati.	For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down.
Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṃ evaṃ kathāsallāpo hoti, yathariva bhotā gotamenā”ti.	But as to these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, I converse with them as I do with Master Gotama.”
“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṃ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṃ sādhukaṃ manasi kareyyātha.	“But Ambaṭṭha, you must have come here for some purpose. You should focus on that.
Avusitavāyeva kho pana, bho, ayaṃ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti.	Though this Ambaṭṭha is unqualified, he thinks he’s qualified. What is that but lack of qualifications?”
Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva upavadamāno:	When he said this, Ambaṭṭha became angry and upset with the Buddha because of being described as unqualified. He even attacked and badmouthed the Buddha himself, saying:
“samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca:	“The ascetic Gotama will be worsted!” He said to the Buddha:
“caṇḍā, bho gotama, sakyajāti;	“Master Gotama, the Sakyan clan are rude,
pharusā, bho gotama, sakyajāti;	harsh,
lahusā, bho gotama, sakyajāti;	touchy,
bhassā, bho gotama, sakyajāti;	and argumentative.
ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti.	Riffraff they are, and riffraff they remain! They don’t honor, respect, revere, worship, or venerate brahmins.
Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.	It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
Itiha ambaṭṭho māṇavo idaṃ paṭhamaṃ sakyesu ibbhavādaṃ nipātesi.	And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the first time.

3.2.2 - The Second Use of the Word “Riffraff”

2.2. Dutiyaibbhavāda	2.2. The Second Use of the Word “Riffraff”
“Kiṃ pana te, ambaṭṭha, sakyā aparaddhun”ti?	“But Ambaṭṭha, how have the Sakyans wronged you?”
“Ekamidāhaṃ, bho gotama, samayaṃ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṃ agamāsiṃ.	“This one time, Master Gotama, my teacher, the brahmin Pokkharasāti, went to Kapilavatthu on some business.
Yena sakyānaṃ sandhāgāraṃ tenupasaṅkamiṃ.	He approached the Sakyans in their meeting hall.
Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṃ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṃ koci āsanenapi nimantesi.	Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn’t invite me to a seat.
Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.	It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
Itiha ambaṭṭho māṇavo idaṃ dutiyaṃ sakyesu ibbhavādaṃ nipātesi.	And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the second time.

3.2.3 - The Third Use of the Word “Riffraff”

2.3. Tatiyaibbhavāda	2.3. The Third Use of the Word “Riffraff”
“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti.	“Even a little quail, Ambaṭṭha, speaks as she likes in her own nest.
Sakaṃ kho panetaṃ, ambaṭṭha, sakyānaṃ yadidaṃ kapilavatthuṃ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti.	Kapilavatthu is the Sakyans own place, Ambaṭṭha. It’s not worthy of the Venerable Ambaṭṭha to lose his temper over such a small thing.”
“Cattārome, bho gotama, vaṇṇā—	“Master Gotama, there are these four castes:
khattiyā brāhmaṇā vessā suddā.	warrior-nobles, brahmins, merchants, and workers.
Imesañhi, bho gotama, catunnaṃ vaṇṇānaṃ tayo vaṇṇā—	Three of these castes—
khattiyā ca vessā ca suddā ca—	warrior-nobles, merchants, and workers—
aññadatthu brāhmaṇasseva paricārakā sampajjanti.	in fact succeed only in serving the brahmins.
Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti.	It is neither proper nor appropriate that the Sakyans—riffraff that they are—don’t honor, respect, revere, worship, or venerate brahmins.”
Itiha ambaṭṭho māṇavo idaṃ tatiyaṃ sakyesu ibbhavādaṃ nipātesi.	And that’s how Ambaṭṭha denigrated the Sakyans with the word “riffraff” for the third time.

3.2.4 - The Word “Son of Bondservants” is Used

2.4. Dāsiputtavāda	2.4. The Word “Son of Bondservants” is Used
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“atibāḷhaṃ kho ayaṃ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṃ gottaṃ puccheyyan”ti.	“This Ambaṭṭha puts the Sakyans down too much by calling them riffraff. Why don’t I ask him about his own clan?”
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca:	So the Buddha said to him:
“kathaṃ gottosi, ambaṭṭhā”ti?	“What is your clan, Ambaṭṭha?”
“Kaṇhāyanohamasmi, bho gotamā”ti.	“I am a Kaṇhāyana, Master Gotama.”
“Porāṇaṃ kho pana te, ambaṭṭha, mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṃ.	“But, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a female bondservant of the Sakyans.
Sakyā kho pana, ambaṭṭha, rājānaṃ okkākaṃ pitāmahaṃ dahanti.	But the Sakyans claim King Okkāka as their grandfather.
Bhūtapubbaṃ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṃ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi—	Once upon a time, King Okkāka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm—
okkāmukhaṃ karakaṇḍaṃ hatthinikaṃ sinisūraṃ.	Okkāmukha, Karakaṇḍa, Hatthinika, and Sinisūra.
Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṃ kappesuṃ.	They made their home beside a lotus pond on the slopes of the Himalayas, where there was a large teak grove.
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappesuṃ.	For fear of diluting their lineage, they slept with their own sisters.
Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi:	Then King Okkāka addressed his ministers and counselors:
‘kahaṃ nu kho, bho, etarahi kumārā sammantī’ti?	‘Where, sirs, have the princes settled now?’
‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti.	‘Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of sāka, the teak tree. They’ve settled there.
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentī’ti.	For fear of diluting their lineage, they are sleeping with their own (saka) sisters.’
Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi:	Then, Ambaṭṭha, King Okkāka spoke these words of inspiration:
‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti.	‘The princes are indeed Sakyans! The princes are indeed the best Sakyans!’
Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; so ca nesaṃ pubbapuriso.	From that day on the Sakyans were recognized, and he was their founder.
Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi.	Now, King Okkāka had a female bondservant named Disā.
Sā kaṇhaṃ nāma janesi.	She gave birth to a black boy.
Jāto kaṇho pabyāhāsi:	When he was born, Black Boy said:
‘dhovatha maṃ, amma, nahāpetha maṃ amma, imasmā maṃ asucismā parimocetha, atthāya vo bhavissāmī’ti.	‘Wash me, mum, bathe me! Get this filth off of me! I will be useful for you!’
Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti;	Whereas these days when people see goblins they know them as goblins,
evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti.	in those days they knew goblins as ‘blackboys’.
Te evamāhaṃsu:	They said:
‘ayaṃ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti.	‘He spoke as soon as he was born—a blackboy is born! A goblin is born!’
Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṃ pubbapuriso.	From that day on the Kaṇhāyanas were recognized, and he was their founder.
Iti kho te, ambaṭṭha, porāṇaṃ mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.	That’s how, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you’re descended from the son of a female bondservant of the Sakyans.”
Evaṃ vutte, te māṇavakā bhagavantaṃ etadavocuṃ:	When he said this, those students said to him:
“mā bhavaṃ gotamo ambaṭṭhaṃ atibāḷhaṃ dāsiputtavādena nimmādesi.	“Master Gotama, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant.
Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.	He’s well-born, respectable, learned, a good speaker, and astute. He’s capable of having a dialogue with Master Gotama about this.”
Atha kho bhagavā te māṇavake etadavoca:	So the Buddha said to them:
“sace kho tumhākaṃ māṇavakānaṃ evaṃ hoti:	“Well, students, if you think that
‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṃ mantavho asmiṃ vacane.	Ambaṭṭha is ill-born, not respectable, uneducated, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me.
Sace pana tumhākaṃ māṇavakānaṃ evaṃ hoti:	But if you think that
‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatha tumhe;	he’s well-born, respectable, learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.”
ambaṭṭho māṇavo mayā saddhiṃ paṭimantetū”ti.
“Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetuṃ, tuṇhī mayaṃ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetū”ti.	“He is capable of having a dialogue. We will be silent, and let Ambaṭṭha have a dialogue with Master Gotama.”
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca:	So the Buddha said to Ambaṭṭha:
“ayaṃ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo.	“Well, Ambaṭṭha, there’s a legitimate question that comes up. You won’t like it, but you ought to answer anyway.
Sace tvaṃ na byākarissasi, aññena vā aññaṃ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati.	If you don’t answer, but dodge the issue, remain silent, or simply leave, your head will explode into seven pieces right here.
Taṃ kiṃ maññasi, ambaṭṭha,	What do you think, Ambaṭṭha?
kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti?	According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
Evaṃ vutte, ambaṭṭho māṇavo tuṇhī ahosi.	When he said this, Ambaṭṭha kept silent.
Dutiyampi kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca:	For a second time, the Buddha put the question,
“taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti?
Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi.	and for a second time Ambaṭṭha kept silent.
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca:	So the Buddha said to him:
“byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo.	“Answer now, Ambaṭṭha. Now is not the time for silence.
Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.	If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then.”
Tena kho pana samayena vajirapāṇī yakkho mahantaṃ ayokūṭaṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ ambaṭṭhassa māṇavassa upari vehāsaṃ ṭhito hoti:	Now at that time the spirit Vajirapāṇi, holding a massive iron spear, burning, blazing, and glowing, stood in the sky above Ambaṭṭha, thinking:
“sacāyaṃ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthevassa sattadhā muddhaṃ phālessāmī”ti.	“If this Ambaṭṭha doesn’t answer when asked a third time, I’ll blow his head into seven pieces there and then!”
Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati ambaṭṭho ca māṇavo.	And both the Buddha and Ambaṭṭha could see Vajirapāṇi.
Atha kho ambaṭṭho māṇavo bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī upanisīditvā bhagavantaṃ etadavoca:	Ambaṭṭha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he sat down close by the Buddha and said:
“kimetaṃ bhavaṃ gotamo āha?	“What did you say?
Punabhavaṃ gotamo bravitū”ti.	Please repeat the question.”
“Taṃ kiṃ maññasi, ambaṭṭha,	“What do you think, Ambaṭṭha?
kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti?	According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kaṇhāyanas, and who is their founder?”
“Evameva me, bho gotama, sutaṃ yatheva bhavaṃ gotamo āha.	“I have heard, Master Gotama, that it is just as you say.
Tatopabhutikā kaṇhāyanā;	That’s the origin of the Kaṇhāyanas,
so ca kaṇhāyanānaṃ pubbapuriso”ti.	and that’s who their founder is.”

3.2.5 - The Discussion of Ambaṭṭha’s Heritage

2.5. Ambaṭṭhavaṃsakathā	2.5. The Discussion of Ambaṭṭha’s Heritage
Evaṃ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṃ:	When he said this, those students made an uproar:
“dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṃ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti.	“It turns out Ambaṭṭha is ill-born, not respectable, son of a Sakyan bondservant, and that the Sakyans are sons of his masters!
Dhammavādiṃyeva kira mayaṃ samaṇaṃ gotamaṃ apasādetabbaṃ amaññimhā”ti.	And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!”
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“atibāḷhaṃ kho ime māṇavakā ambaṭṭhaṃ māṇavaṃ dāsiputtavādena nimmādenti, yannūnāhaṃ parimoceyyan”ti.	“These students put Ambaṭṭha down too much by calling him the son of a bondservant. Why don’t I get him out of this?”
Atha kho bhagavā te māṇavake etadavoca:	So the Buddha said to the students:
“mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha.	“Students, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant.
Uḷāro so kaṇho isi ahosi.	That Black Boy was an eminent sage.
So dakkhiṇajanapadaṃ gantvā brahmamante adhīyitvā rājānaṃ okkākaṃ upasaṅkamitvā maddarūpiṃ dhītaraṃ yāci.	He went to a southern country and memorized the Prime Spell. Then he approached King Okkāka and asked for the hand of his daughter Maddarūpī.
Tassa rājā okkāko:	The king said to him:
‘ko nevaṃ re ayaṃ mayhaṃ dāsiputto samāno maddarūpiṃ dhītaraṃ yācatī’ti, kupito anattamano khurappaṃ sannayhi.	‘Who the hell is this son of a bondservant to ask for the hand of my daughter!’ Angry and upset he fastened a razor-tipped arrow.
So taṃ khurappaṃ neva asakkhi muñcituṃ, no paṭisaṃharituṃ.	But he wasn’t able to either shoot it or to relax it.
Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṃ isiṃ upasaṅkamitvā etadavocuṃ:	Then the ministers and counselors approached the sage Black Boy and said:
‘sotthi, bhaddante, hotu rañño;	‘Spare the king, sir,
sotthi, bhaddante, hotu rañño’ti.	spare him!’
‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā pathavī undriyissatī’ti.	‘The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.’
‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti.	‘Spare the king, sir, and spare the country!’
‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṃ khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā satta vassāni devo na vassissatī’ti.	‘Both king and country will be safe. But if he shoots the arrow upwards, there will be no rain in the entire realm for seven years.’
‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti.	‘Spare the king, sir, spare the country, and let there be rain!’
‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṃ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti.	‘Both king and country will be safe, and the rain will fall. And if the king aims the arrow at the crown prince, he will be safe and untouched.’
Atha kho, māṇavakā, amaccā okkākassa ārocesuṃ:	So the ministers said to Okkāka:
‘okkāko jeṭṭhakumāre khurappaṃ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti.	‘Okkāka must aim the arrow at the crown prince. He will be safe and untouched.’
Atha kho rājā okkāko jeṭṭhakumāre khurappaṃ patiṭṭhapesi, sotthi kumāro pallomo samabhavi.	So King Okkāka aimed the arrow at the crown prince. And he was safe and untouched.
Atha kho tassa rājā okkāko bhīto saṃviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṃ dhītaraṃ adāsi.	Then the king was terrified, shocked, and awestruck. Scared by the prime punishment, he gave the hand of his daughter Maddarūpī.
Mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti.	Students, please don’t put Ambaṭṭha down too much by calling him the son of a bondservant. That Black Boy was an eminent sage.”

3.3 - The Supremacy of the Aristocrats

3. Khattiyaseṭṭhabhāva	3. The Supremacy of the warrior-nobles
Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ āmantesi:	Then the Buddha addressed Ambaṭṭha:
“Taṃ kiṃ maññasi, ambaṭṭha,	“What do you think, Ambaṭṭha?
idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha.	Suppose an warrior-noble boy was to sleep with a brahmin girl, and they had a son.
Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti?	Would he receive a seat and water from the brahmins?”
“Labhetha, bho gotama”.	“He would, Master Gotama.”
“Api nu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?	“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“Bhojeyyuṃ, bho gotama”.	“They would.”
“Api nu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti?	“And would the brahmins teach him the hymns or not?”
“Vāceyyuṃ, bho gotama”.	“They would.”
“Api nussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti?	“And would he be kept from the women or not?”
“Anāvaṭaṃ hissa, bho gotama”.	“He would not.”
“Api nu naṃ khattiyā khattiyābhisekena abhisiñceyyun”ti?	“And would the warrior-nobles anoint him as king?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.
“Taṃ kissa hetu”?	Why is that?
“Mātito hi, bho gotama, anupapanno”ti.	Because his maternity is unsuitable.”
“Taṃ kiṃ maññasi, ambaṭṭha,	“What do you think, Ambaṭṭha?
idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha.	Suppose a brahmin boy was to sleep with an warrior-noble girl, and they had a son.
Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti?	Would he receive a seat and water from the brahmins?”
“Labhetha, bho gotama”.	“He would, Master Gotama.”
“Api nu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?	“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“Bhojeyyuṃ, bho gotama”.	“They would.”
“Api nu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti?	“And would the brahmins teach him the hymns or not?”
“Vāceyyuṃ, bho gotama”.	“They would.”
“Api nussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti?	“And would he be kept from the women or not?”
“Anāvaṭaṃ hissa, bho gotama”.	“He would not.”
“Api nu naṃ khattiyā khattiyābhisekena abhisiñceyyun”ti?	“And would the warrior-nobles anoint him as king?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.
“Taṃ kissa hetu”?	Why is that?
“Pitito hi, bho gotama, anupapanno”ti.	Because his paternity is unsuitable.”
“Iti kho, ambaṭṭha, itthiyā vā itthiṃ karitvā purisena vā purisaṃ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā.	“And so, Ambaṭṭha, the warrior-nobles are superior and the brahmins inferior, whether comparing women with women or men with men.
Taṃ kiṃ maññasi, ambaṭṭha,	What do you think, Ambaṭṭha?
idha brāhmaṇā brāhmaṇaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ.	Suppose the brahmins for some reason were to shave a brahmin’s head, inflict him with a sack of ashes, and banish him from the nation or the city.
Api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti?	Would he receive a seat and water from the brahmins?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Api nu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?	“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Api nu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti?	“And would the brahmins teach him the hymns or not?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Api nussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti?	“And would he be kept from the women or not?”
“Āvaṭaṃ hissa, bho gotama”.	“He would be.”
“Taṃ kiṃ maññasi, ambaṭṭha,	“What do you think, Ambaṭṭha?
idha khattiyā khattiyaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ.	Suppose the warrior-nobles for some reason were to shave an warrior-noble’s head, inflict him with a sack of ashes, and banish him from the nation or the city.
Api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti?	Would he receive a seat and water from the brahmins?”
“Labhetha, bho gotama”.	“He would, Master Gotama.”
“Api nu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti?	“And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?”
“Bhojeyyuṃ, bho gotama”.	“They would.”
“Api nu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti?	“And would the brahmins teach him the hymns or not?”
“Vāceyyuṃ, bho gotama”.	“They would.”
“Api nussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti?	“And would he be kept from the women or not?”
“Anāvaṭaṃ hissa, bho gotama”.	“He would not.”
“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṃ patto hoti, yadeva naṃ khattiyā khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti.	“At this point, Ambaṭṭha, that warrior-noble has reached rock bottom, with head shaven, inflicted with a sack of ashes, and banished from city or nation.
Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṃ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā.	Yet still the warrior-nobles are superior and the brahmins inferior.
Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā:	Brahmā Sanaṅkumāra also spoke this verse:
‘Khattiyo seṭṭho janetasmiṃ,	‘The warrior-noble is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse’ti.	is best of gods and humans.’
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā mayā.	That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me.
Ahampi hi, ambaṭṭha, evaṃ vadāmi—	For I also say this:
Khattiyo seṭṭho janetasmiṃ,	The warrior-noble is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse”ti.	is best of gods and humans.”

3.4 - Knowledge and Conduct

4. Vijjācaraṇakathā	4. Knowledge and Conduct
“Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca pana sā vijjā”ti?	“But what, Master Gotama, is that conduct, and what is that knowledge?”
“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati:	“Ambaṭṭha, in the supreme knowledge and conduct there is no discussion of ancestry or clan or pride—
‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti.	‘You deserve me’ or ‘You don’t deserve me.’
Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṃ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi:	Wherever there is giving and taking in marriage there is such discussion.
‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti.
Ye hi keci, ambaṭṭha, jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya.	Whoever is attached to questions of ancestry or clan or pride, or to giving and taking in marriage, is far from the supreme knowledge and conduct.
Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.	The realization of supreme knowledge and conduct occurs when you’ve given up such things.”
“Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca sā vijjā”ti?	“But what, Master Gotama, is that conduct, and what is that knowledge?”
“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	“Ambaṭṭha, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that Dharma, or a householder’s child, or someone reborn in some clan.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain earned-trust in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati … pe …	and reflect …
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati … pe …	Quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna …
idampissa hoti caraṇasmiṃ.	This pertains to their conduct.
Puna caparaṃ, ambaṭṭha, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati … pe …	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains in the second jhāna …
idampissa hoti caraṇasmiṃ.	This pertains to their conduct.
Puna caparaṃ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati … pe …	Furthermore, with the fading away of rapture, they enter and remain in the third jhāna …
idampissa hoti caraṇasmiṃ.	This pertains to their conduct.
Puna caparaṃ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati … pe …	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna …
idampissa hoti caraṇasmiṃ.	This pertains to their conduct.
Idaṃ kho taṃ, ambaṭṭha, caraṇaṃ.	This is that conduct.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti … pe …	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.
idampissa hoti vijjāya … pe …	This pertains to their knowledge. …
nāparaṃ itthattāyāti pajānāti,	They understand: ‘There is no return to any state of existence.’
idampissa hoti vijjāya.	This pertains to their knowledge.
Ayaṃ kho sā, ambaṭṭha, vijjā.	This is that knowledge.
Ayaṃ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi.	This monk is said to be ‘accomplished in knowledge’, and also ‘accomplished in conduct’, and also ‘accomplished in knowledge and conduct’.
Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.	And, Ambaṭṭha, there is no accomplishment in knowledge and conduct that is better or finer than this.

3.5 - Four Drains

5. Catuapāyamukha	5. Four Drains
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti.	There are these four drains that affect this supreme knowledge and conduct.
Katamāni cattāri?	What four?
Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññāyatanaṃ ajjhogāhati:	Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their stuff with a shoulder-pole, thinking
‘pavattaphalabhojano bhavissāmī’ti.	they will get by eating fallen fruit.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.	In fact they succeed only in serving someone accomplished in knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ paṭhamaṃ apāyamukhaṃ bhavati.	This is the first drain that affects this supreme knowledge and conduct.
Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanaṃ ajjhogāhati:	Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking
‘kandamūlaphalabhojano bhavissāmī’ti.	they will get by eating tubers and fruit.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.	In fact they succeed only in serving someone accomplished in knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ dutiyaṃ apāyamukhaṃ bhavati.	This is the second drain that affects this supreme knowledge and conduct.
Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchati.	Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame.
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.	In fact they succeed only in serving someone accomplished in knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ tatiyaṃ apāyamukhaṃ bhavati.	This is the third drain that affects this supreme knowledge and conduct.
Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṃ ceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchati:	Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a fire chamber in the central square and dwells there, thinking:
‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṃ yathāsatti yathābalaṃ paṭipūjessāmī’ti.	‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.’
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.	In fact they succeed only in serving someone accomplished in knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ catutthaṃ apāyamukhaṃ bhavati.	This is the fourth drain that affects this supreme knowledge and conduct.
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.	These are the four drains that affect this supreme knowledge and conduct.
Taṃ kiṃ maññasi, ambaṭṭha,	What do you think, Ambaṭṭha?
api nu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti?	Is this supreme knowledge and conduct seen in your own tradition?”
“No hidaṃ, bho gotama.	“No, Master Gotama.
Kocāhaṃ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā?	Who am I and my tradition compared with the supreme knowledge and conduct?
Ārakāhaṃ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.	We are far from that.”
“Taṃ kiṃ maññasi, ambaṭṭha,	“What do you think, Ambaṭṭha?
api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako:	Since you’re not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your stuff with a shoulder-pole, thinking
‘pavattaphalabhojano bhavissāmī’”ti?	you will get by eating fallen fruit?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Taṃ kiṃ maññasi, ambaṭṭha,	“What do you think, Ambaṭṭha?
api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanamajjhogāhasi sācariyako:	Have you with your tradition … plunged into a wilderness region carrying a spade and basket, thinking
‘kandamūlaphalabhojano bhavissāmī’”ti?	you will get by eating tubers and fruit?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Taṃ kiṃ maññasi, ambaṭṭha,	“What do you think, Ambaṭṭha?
api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchasi sācariyako”ti?	Have you with your tradition … set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Taṃ kiṃ maññasi, ambaṭṭha,	“What do you think, Ambaṭṭha?
api nu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchasi sācariyako:	Have you with your tradition … set up a fire chamber in the central square and dwelt there, thinking:
‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṃ mayaṃ yathāsatti yathābalaṃ paṭipūjessāmā’”ti?	‘When an ascetic or brahmin comes from the four quarters, I will honor them as best I can’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Iti kho, ambaṭṭha, imāya ceva tvaṃ anuttarāya vijjācaraṇasampadāya parihīno sācariyako.	“So you with your tradition are not only inferior to the supreme knowledge and conduct,
Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṃ parihīno sācariyako.	you are even inferior to the four drains that affect the supreme knowledge and conduct.
Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā:	But you have been told this by your teacher, the brahmin Pokkharasāti:
‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṃ brāhmaṇānaṃ sākacchā’ti attanā āpāyikopi aparipūramāno.	‘Who are these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman compared with conversation with the brahmins of the three knowledges?” Yet he himself has not even fulfilled one of the drains!
Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.	See, Ambaṭṭha, how your teacher Pokkharasāti has wronged you.

3.6 - Being Like the Sages of the Past

6. Pubbakaisibhāvānuyoga	6. Being Like the Sages of the Past
Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṃ bhuñjati.	But Pokkharasāti lives off an endowment provided by King Pasenadi of Kosala.
Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti.	But the king won’t even grant him an audience face to face.
Yadāpi tena manteti, tirodussantena manteti.	When he consults, he does so behind a curtain.
Yassa kho pana, ambaṭṭha, dhammikaṃ payātaṃ bhikkhaṃ paṭiggaṇheyya, kathaṃ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya.	Why wouldn’t the king grant a face to face audience with someone who’d receive his legitimate presentation of food?
Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.	See, Ambaṭṭha, how your teacher Pokkharasāti has wronged you.
Taṃ kiṃ maññasi, ambaṭṭha,	What do you think, Ambaṭṭha?
idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṃ manteyya.	Suppose King Pasenadi was holding consultations with warrior-chiefs or chieftains while sitting on an elephant’s neck or on horseback, or while standing on the mat in a chariot.
So tamhā padesā apakkamma ekamantaṃ tiṭṭheyya.	And suppose he’d get down from that place and stand aside.
Atha āgaccheyya suddo vā suddadāso vā, tasmiṃ padese ṭhito tadeva mantanaṃ manteyya:	Then along would come a worker or their bondservant, who’d stand in the same place and continue the consultation:
‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti.	‘This is what King Pasenadi says, and this too is what the king says.’
Api nu so rājabhaṇitaṃ vā bhaṇati rājamantanaṃ vā manteti?	Though he spoke the king’s words and gave the king’s advice,
Ettāvatā so assa rājā vā rājamatto vā”ti?	does that qualify him to be the king or the king’s minister?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Evameva kho tvaṃ, ambaṭṭha, ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu:	“In the same way, Ambaṭṭha, the brahmin seers of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted and teaching what was taught.
‘tyāhaṃ mante adhiyāmi sācariyako’ti, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipannoti netaṃ ṭhānaṃ vijjati.	You might imagine that, since you’ve learned their hymns by heart in your own tradition, that makes you a hermit or someone on the path to becoming a hermit. But that is not possible.
Taṃ kiṃ maññasi, ambaṭṭha,	What do you think, Ambaṭṭha?
kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ—	According to what you have heard from elderly and senior brahmins, the teachers of teachers,
ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu,	did those brahmin hermits of the past
evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti?	—nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white—amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“… pe …
Evaṃ su te sālīnaṃ odanaṃ sucimaṃsūpasecanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ paribhuñjanti, seyyathāpi tvaṃ etarahi sācariyako”ti?	“Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“… pe …
Evaṃ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti?	“Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“… pe …
Evaṃ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṃ etarahi sācariyako”ti?	“Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“… pe …
Evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako”ti?	“Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Iti kho, ambaṭṭha, neva tvaṃ isi na isitthāya paṭipanno sācariyako.	“So, Ambaṭṭha, in your own tradition you are neither hermit nor someone on the path to becoming a hermit.
Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṃ pañhena, ahaṃ veyyākaraṇena sodhissāmī”ti.	Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer.”

3.7 - Seeing the Two Marks

7. Dvelakkhaṇādassana	7. Seeing the Two Marks
Atha kho bhagavā vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi.	Then the Buddha came out of his dwelling and proceeded to begin walking meditation,
Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi.	and Ambaṭṭha did likewise.
Atha kho ambaṭṭho māṇavo bhagavantaṃ caṅkamantaṃ anucaṅkamamāno bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.	Then while walking beside the Buddha, Ambaṭṭha scrutinized his body for the thirty-two marks of a great man.
Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.	He saw all of them except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca.	whether the private parts are retracted, and the largeness of the tongue.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“passati kho me ayaṃ ambaṭṭho māṇavo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.	“This brahmin student Ambaṭṭha sees all the marks except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.	whether the private parts are retracted, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi. Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṃ vatthaguyhaṃ.	Then the Buddha used his psychic power to will that Ambaṭṭha would see his retracted private parts.
Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho ambaṭṭhassa māṇavassa etadahosi:	Then Ambaṭṭha thought:
“samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti.	“The ascetic Gotama possesses the thirty-two marks completely, lacking none.”
Bhagavantaṃ etadavoca:	He said to the Buddha:
“handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti.	“Well, now, sir, I must go. I have many duties, and much to do.”
“Yassadāni tvaṃ, ambaṭṭha, kālaṃ maññasī”ti.	“Please, Ambaṭṭha, go at your convenience.”
Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.	Then Ambaṭṭha mounted his mare-drawn chariot and left.
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṃ sake ārāme nisinno hoti ambaṭṭhaṃyeva māṇavaṃ paṭimānento.	Now at that time the brahmin Pokkharasāti had come out from Ukkaṭṭhā together with a large group of brahmins and was sitting in his own park just waiting for Ambaṭṭha.
Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi.	Then Ambaṭṭha entered the park.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṃ pokkharasātiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ambaṭṭhaṃ māṇavaṃ brāhmaṇo pokkharasāti etadavoca:	He went by carriage as far as the terrain allowed, then descended and approached the brahmin Pokkharasāti on foot. He bowed and sat down to one side, and Pokkharasāti said to him:
“kacci, tāta ambaṭṭha, addasa taṃ bhavantaṃ gotaman”ti?	“I hope, dear Ambaṭṭha, you saw the Master Gotama?”
“Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotaman”ti.	“I saw him, sir.”
“Kacci, tāta ambaṭṭha, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato no aññathā;	“Well, does he live up to his reputation or not?”
kacci pana so bhavaṃ gotamo tādiso no aññādiso”ti?
“Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato no aññathā, tādisova so bhavaṃ gotamo no aññādiso.	“He does, sir.
Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.	Master Gotama possesses the thirty-two marks completely, lacking none.”
“Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?	“And did you have some discussion with him?”
“Ahu kho me, bho, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti.	“I did.”
“Yathā kathaṃ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti?	“And what kind of discussion did you have with him?”
Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi.	Then Ambaṭṭha informed Pokkharasāti of all they had discussed.
Evaṃ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ etadavoca:	Then Pokkharasāti said to Ambaṭṭha:
“aho vata re amhākaṃ, paṇḍitaka, aho vata re amhākaṃ, bahussutaka, aho vata re amhākaṃ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.	“Oh, our bloody fake scholar, our fake expert, our fake student of the three Vedas! A man who behaves like this ought, when their body breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell.
Yadeva kho tvaṃ, ambaṭṭha, taṃ bhavantaṃ gotamaṃ evaṃ āsajja āsajja avacāsi, atha kho so bhavaṃ gotamo amhepi evaṃ upaneyya upaneyya avaca.	It’s only because you repeatedly attacked Master Gotama like that that he kept bringing up charges against us!”
Aho vata re amhākaṃ, paṇḍitaka, aho vata re amhākaṃ, bahussutaka, aho vata re amhākaṃ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā”ti, kupito anattamano ambaṭṭhaṃ māṇavaṃ padasāyeva pavattesi.	Angry and upset, he kicked Ambaṭṭha over,
Icchati ca tāvadeva bhagavantaṃ dassanāya upasaṅkamituṃ.	and wanted to go and see the Buddha right away.

3.8 - Pokkharasāti Visits the Buddha

8. Pokkharasātibuddhūpasaṅkamana	8. Pokkharasāti Visits the Buddha
Atha kho te brāhmaṇā brāhmaṇaṃ pokkharasātiṃ etadavocuṃ:	Then those brahmins said to Pokkharasāti:
“ativikālo kho, bho, ajja samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ.	“It’s much too late to visit the ascetic Gotama today.
Svedāni bhavaṃ pokkharasāti samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti.	You can visit him tomorrow.”
Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi.	So Pokkharasāti had a variety of delicious foods prepared in his own home. Then he mounted a carriage and, with attendants carrying torches, set out from Ukkaṭṭhā for the forest near Icchānaṅgala.
Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brāhmaṇo pokkharasāti bhagavantaṃ etadavoca:	He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“āgamā nu khvidha, bho gotama, amhākaṃ antevāsī ambaṭṭho māṇavo”ti?	“Master Gotama, has my pupil, the student Ambaṭṭha, come here?”
“Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti.	“Yes he has, brahmin.”
“Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti?	“And did you have some discussion with him?”
“Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti.	“I did.”
“Yathākathaṃ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti?	“And what kind of discussion did you have with him?”
Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi.	Then the Buddha informed Pokkharasāti of all they had discussed.
Evaṃ vutte, brāhmaṇo pokkharasāti bhagavantaṃ etadavoca:	Then Pokkharasāti said to the Buddha:
“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṃ gotamo ambaṭṭhassa māṇavassā”ti.	“Ambaṭṭha is a fool, Master Gotama. Please forgive him.”
“Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti.	“May the student Ambaṭṭha be happy, brahmin.”
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.	Then Pokkharasāti scrutinized the Buddha’s body for the thirty-two marks of a great man.
Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.	He saw all of them except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he had doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya ca.	whether the private parts are retracted, and the largeness of the tongue.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“passati kho me ayaṃ brāhmaṇo pokkharasāti dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve.	“Pokkharasāti sees all the marks except for two,
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—	which he has doubts about:
kosohite ca vatthaguyhe pahūtajivhatāya cā”ti.	whether the private parts are retracted, and the largeness of the tongue.”
Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṃ vatthaguyhaṃ.	Then the Buddha used his psychic power to will that Brahmāyu would see his retracted private parts.
Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.
Atha kho brāhmaṇassa pokkharasātissa etadahosi:	Pokkharasāti thought:
“samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti.	“The ascetic Gotama possesses the thirty-two marks completely, lacking none.”
Bhagavantaṃ etadavoca:	He said to the Buddha:
“adhivāsetu me bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	“Would Master Gotama together with the monk Saṅgha please accept today’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṃ viditvā bhagavato kālaṃ ārocesi:	Then, knowing that the Buddha had accepted, Pokkharasāti announced the time to him:
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Pokkharasāti together with the monk Saṅgha, where he sat on the seat spread out.
Atha kho brāhmaṇo pokkharasāti bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṃ.	Then Pokkharasāti served and satisfied the Buddha with his own hands with a variety of delicious foods, while his students served the Saṅgha.
Atha kho brāhmaṇo pokkharasāti bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Pokkharasāti took a low seat and sat to one side.
Ekamantaṃ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṃ kathaṃ kathesi,	Then the Buddha taught him step by step, with
seyyathidaṃ—dānakathaṃ sīlakathaṃ saggakathaṃ;	a talk on giving, ethical conduct, and heaven.
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi.	He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi—	And when the Buddha knew that Pokkharasāti’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,
evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharasāti:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”

3.9 - Pokkharasāti Declares Himself a Lay Follower

9. Pokkharasātiupāsakattapaṭivedanā	9. Pokkharasāti Declares Himself a Lay Follower
Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Pokkharasāti 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:
“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, just so has Master Gotama made The Dharma clear in many ways.
Esāhaṃ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	Together with my children, wives, retinue, and ministers, I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ upasaṅkamatu.	Just as Master Gotama visits other devoted families in Ukkaṭṭhā, may he visit mine.
Tattha ye te māṇavakā vā māṇavikā vā bhavantaṃ gotamaṃ abhivādessanti vā paccuṭṭhissanti vā āsanaṃ vā udakaṃ vā dassanti cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti.	The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.”
“Kalyāṇaṃ vuccati, brāhmaṇā”ti.	“That’s good of you to say, householder.”

4 – DN 4 Soṇadaṇḍa: with Soṇadaṇḍa

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 4	Long Discourses 4

4.1 - The Brahmins and Householders of Campā

Soṇadaṇḍasutta	With Soṇadaṇḍa
1. Campeyyakabrāhmaṇagahapatikā	1. The Brahmins and Householders of Campā
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena campā tadavasari.	At one time the Buddha was wandering in the land of the Aṅgas together with a large Saṅgha of around five hundred monks when he arrived at Campā,
Tatra sudaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	where he stayed by the banks of the Gaggarā Lotus Pond.
Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ.	Now at that time the brahmin Soṇadaṇḍa was living in Campā. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Assosuṃ kho campeyyakā brāhmaṇagahapatikā:	The brahmins and householders of Campā heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti.	Then, having departed Campā, they formed into companies and headed to the Gaggarā Lotus Pond.
Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṃ upagato hoti.	Now at that time the brahmin Soṇadaṇḍa had retired to the upper floor of his stilt longhouse for his midday nap.
Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante.	He saw the brahmins and householders heading for the lotus pond,
Disvā khattaṃ āmantesi:	and addressed his steward:
“kiṃ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī”ti?	“My steward, why are the brahmins and householders headed for the Gaggarā Lotus Pond?”
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	“The ascetic Gotama has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tamete bhavantaṃ gotamaṃ dassanāya upasaṅkamantī”ti.	They’re going to see that Master Gotama.”
“Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṃ vadehi:	“Well then, go to the brahmins and householders and say to them:
‘soṇadaṇḍo, bho, brāhmaṇo evamāha—	‘Sirs, the brahmin Soṇadaṇḍa asks
āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.	you to wait, as he will also go to see the ascetic Gotama.’”
“Evaṃ, bho”ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca:	“Yes, sir,” replied the steward, and did as he was asked.
“soṇadaṇḍo bho brāhmaṇo evamāha:
‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.

4.2 - The Qualities of Soṇadaṇḍa

2. Soṇadaṇḍaguṇakathā	2. The Qualities of Soṇadaṇḍa
Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni campāyaṃ paṭivasanti kenacideva karaṇīyena.	Now at that time around five hundred brahmins from abroad were residing in Campā on some business.
Assosuṃ kho te brāhmaṇā:	They heard that
“soṇadaṇḍo kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti.	the brahmin Soṇadaṇḍa was going to see the ascetic Gotama.
Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ:	They approached Soṇadaṇḍa and said to him:
“saccaṃ kira bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti?	“Is it really true that you are going to see the ascetic Gotama?”
“Evaṃ kho me, bho, hoti:	“Yes, gentlemen, it is true.”
‘ahampi samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’”ti.
“Mā bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkami.	“Please don’t, master Soṇadaṇḍa!
Na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ.	It’s not appropriate for you to go to see the ascetic Gotama.
Sace bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati.	For if you do so, your reputation will diminish and his will increase.
Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ;	For this reason it’s not appropriate for you to go to see the ascetic Gotama;
samaṇo tveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamituṃ.	it’s appropriate that he comes to see you.
Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.	You are well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Yampi bhavaṃ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ;	For this reason it’s not appropriate for you to go to see the ascetic Gotama;
samaṇo tveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamituṃ.	it’s appropriate that he comes to see you.
Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo … pe …	You’re rich, affluent, and wealthy. …
Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo … pe …	You recite and remember the hymns, and are an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe …	You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid, remarkable to behold. …
Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato … pe …	You are ethical, mature in ethical conduct. …
Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …	You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Bhavañhi soṇadaṇḍo bahūnaṃ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā … pe …	You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …
Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto;	You’re old, elderly and senior, advanced in years, and have reached the final stage of life.
samaṇo gotamo taruṇo ceva taruṇapabbajito ca … pe …	The ascetic Gotama is young, and has newly gone forth. …
Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito … pe …	You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito … pe …	and the brahmin Pokkharasāti. …
Bhavañhi soṇadaṇḍo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ, rājadāyaṃ brahmadeyyaṃ.	You live in Campā, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Yampi bhavaṃ soṇadaṇḍo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ, rājadāyaṃ brahmadeyyaṃ.
Imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ;	For this reason, too, it’s not appropriate for you to go to see the ascetic Gotama;
samaṇo tveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamitun”ti.	it’s appropriate that he comes to see you.

4.3 - The Qualities of the Buddha

3. Buddhaguṇakathā	3. The Qualities of the Buddha
Evaṃ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:	When they had spoken, Soṇadaṇḍa said to those brahmins:
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ;	“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
na tveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ.	and it’s not appropriate for him to come to see me.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena.	He is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ;	For this reason it’s not appropriate for the ascetic Gotama to come to see me;
atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.	rather, it’s appropriate for me to go to see him.
Samaṇo khalu, bho, gotamo mahantaṃ ñātisaṅghaṃ ohāya pabbajito … pe …	When he went forth he abandoned a large family circle. …
Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṃ ca … pe …	When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito … pe …	He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. …
Samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito … pe …	Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya … pe …	He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. …
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato … pe …	He is ethical, possessing ethical conduct that is noble and skillful. …
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …	He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo … pe …	He’s a teacher of teachers. …
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo … pe …	He has ended sensual desire, and is rid of caprice. …
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya … pe …	He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā … pe …	He went forth from an eminent family of unbroken aristocratic lineage. …
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā … pe …	He went forth from a rich, affluent, and wealthy family. …
Samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā pañhaṃ pucchituṃ āgacchanti … pe …	People come from distant lands and distant countries to question him. …
Samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni … pe …	Many thousands of deities have gone for refuge for life to him. …
Samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti … pe …	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ …
Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato … pe …	He has the thirty-two marks of a great man. …
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī … pe …	He is welcoming, congenial, polite, smiling, open, the first to speak. …
Samaṇo khalu, bho, gotamo catunnaṃ parisānaṃ sakkato garukato mānito pūjito apacito … pe …	He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā … pe …	Many gods and humans are devoted to him. …
Samaṇo khalu, bho, gotamo yasmiṃ gāme vā nigame vā paṭivasati, na tasmiṃ gāme vā nigame vā amanussā manusse viheṭhenti … pe …	While he is residing in a village or town, non-human entities do not harass them. …
Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṃ aggamakkhāyati. Yathā kho pana, bho, etesaṃ samaṇabrāhmaṇānaṃ yathā vā tathā vā yaso samudāgacchati, na hevaṃ samaṇassa gotamassa yaso samudāgato.	He leads an order and a community, and teaches a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins.
Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato … pe …	Rather, he came by his fame due to his supreme knowledge and conduct. …
Samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato … pe …	King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato … pe …	King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato … pe …	The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito … pe …	He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito … pe …	King Pasenadi of Kosala …
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito … pe …	and the brahmin Pokkharasāti.
Samaṇo khalu, bho, gotamo campaṃ anuppatto, campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.	The ascetic Gotama has arrived at Campā and is staying at the Gaggarā Lotus Pond.
Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṃ gāmakhettaṃ āgacchanti atithī no te honti.	Any ascetic or brahmin who comes to stay in our village district is our guest,
Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā.	and should be honored and respected as such.
Yampi, bho, samaṇo gotamo campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṃ samaṇo gotamo;
atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo.
Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ.	For this reason, too, it’s not appropriate for Master Gotama to come to see me;
Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.	rather, it’s appropriate for me to go to see him.
Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo.	This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,
Aparimāṇavaṇṇo hi so bhavaṃ gotamo”ti.	for the praise of Master Gotama is limitless.”
Evaṃ vutte, te brāhmaṇā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ:	When he had spoken, those brahmins said to him:
“yathā kho bhavaṃ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā”ti.	“According to Soṇadaṇḍa’s praises, if Master Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful person of good family to go to see him, even if they had to carry their own provisions in a shoulder bag.”
“Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā”ti.	“Well then, gentlemen, let’s all go to see the ascetic Gotama.”

4.4 - Soṇadaṇḍa’s Second Thoughts

4. Soṇadaṇḍaparivitakka	4. Soṇadaṇḍa’s Second Thoughts
Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena gaggarā pokkharaṇī tenupasaṅkami.	Then Soṇadaṇḍa together with a large group of brahmins went to see the Buddha.
Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṃ cetaso parivitakko udapādi:	But as he reached the far side of the forest, this thought came to mind:
“ahañceva kho pana samaṇaṃ gotamaṃ pañhaṃ puccheyyaṃ;	“Suppose I was to ask the ascetic Gotama a question.
tatra ce maṃ samaṇo gotamo evaṃ vadeyya:	He might say to me:
‘na kho esa, brāhmaṇa, pañho evaṃ pucchitabbo, evaṃ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṃ ayaṃ parisā paribhaveyya:	‘Brahmin, you shouldn’t ask your question like that. This is how you should ask it.’ And the assembly might disparage me for that:
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṃ gotamaṃ yoniso pañhaṃ pucchitun’ti.	‘Soṇadaṇḍa is foolish and incompetent. He’s not able to properly ask the ascetic Gotama a question.’
Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha.	And when you’re disparaged by the assembly, your reputation diminishes.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ.	When your reputation diminishes, your wealth also diminishes.
Yasoladdhā kho panamhākaṃ bhogā.	But my wealth relies on my reputation.
Mamañceva kho pana samaṇo gotamo pañhaṃ puccheyya, tassa cāhaṃ pañhassa veyyākaraṇena cittaṃ na ārādheyyaṃ;	Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer.
tatra ce maṃ samaṇo gotamo evaṃ vadeyya:	He might say to me:
‘na kho esa, brāhmaṇa, pañho evaṃ byākātabbo, evaṃ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṃ ayaṃ parisā paribhaveyya:	‘Brahmin, you shouldn’t answer the question like that. This is how you should answer it.’ And the assembly might disparage me for that:
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṃ ārādhetun’ti.	‘Soṇadaṇḍa is foolish and incompetent. He’s not able to satisfy the ascetic Gotama’s mind with his answer.’
Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha.	And when you’re disparaged by the assembly, your reputation diminishes.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ.	When your reputation diminishes, your wealth also diminishes.
Yasoladdhā kho panamhākaṃ bhogā.	But my wealth relies on my reputation.
Ahañceva kho pana evaṃ samīpagato samāno adisvāva samaṇaṃ gotamaṃ nivatteyyaṃ, tena maṃ ayaṃ parisā paribhaveyya:	On the other hand, if I were to turn back after having come so far without having seen the ascetic Gotama, the assembly might disparage me for that:
‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ, kathañhi nāma evaṃ samīpagato samāno adisvā samaṇaṃ gotamaṃ nivattissatī’ti.	‘Soṇadaṇḍa is foolish and incompetent. He’s stuck-up and scared. He doesn’t dare to go and see the ascetic Gotama. For how on earth can he turn back after having come so far without having seen the ascetic Gotama!’
Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha.	And when you’re disparaged by the assembly, your reputation diminishes.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ,	When your reputation diminishes, your wealth also diminishes.
yasoladdhā kho panamhākaṃ bhogā”ti.	But my wealth relies on my reputation.”
Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Soṇadaṇḍa went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.
Campeyyakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.	Before sitting down to one side, some of the brahmins and householders of Campā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Tatrapi sudaṃ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti:	But while sitting there, Soṇadaṇḍa continued to be plagued by many second thoughts. He thought:
“ahañceva kho pana samaṇaṃ gotamaṃ pañhaṃ puccheyyaṃ;
tatra ce maṃ samaṇo gotamo evaṃ vadeyya:
‘na kho esa, brāhmaṇa, pañho evaṃ pucchitabbo, evaṃ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṃ ayaṃ parisā paribhaveyya:
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṃ gotamaṃ yoniso pañhaṃ pucchitun’ti.
Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ.
Yasoladdhā kho panamhākaṃ bhogā.
Mamañceva kho pana samaṇo gotamo pañhaṃ puccheyya, tassa cāhaṃ pañhassa veyyākaraṇena cittaṃ na ārādheyyaṃ;
tatra ce maṃ samaṇo gotamo evaṃ vadeyya:
‘na kho esa, brāhmaṇa, pañho evaṃ byākātabbo, evaṃ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṃ ayaṃ parisā paribhaveyya:
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṃ ārādhetun’ti.
Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ.
Yasoladdhā kho panamhākaṃ bhogā.
Aho vata maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ puccheyya, addhā vatassāhaṃ cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā”ti.	“If only the ascetic Gotama would ask me about my own teacher’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.”

4.5 - What Makes a Brahmin

5. Brāhmaṇapaññatti	5. What Makes a Brahmin
Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi:	Then the Buddha, knowing what Soṇadaṇda was thinking, thought:
“vihaññati kho ayaṃ soṇadaṇḍo brāhmaṇo sakena cittena.	“This brahmin Soṇadaṇḍa is worried by his own thoughts.
Yannūnāhaṃ soṇadaṇḍaṃ brāhmaṇaṃ sake ācariyake tevijjake pañhaṃ puccheyyan”ti.	Why don’t I ask him about his own teacher’s scriptural heritage of the three Vedas?”
Atha kho bhagavā soṇadaṇḍaṃ brāhmaṇaṃ etadavoca:	So he said to Soṇadaṇḍa:
“katihi pana, brāhmaṇa, aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti;	“Brahmin, how many factors must a brahmin possess for the brahmins to describe him as a brahmin;
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti?	and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood?”
Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi:	Then Soṇadaṇḍa thought:
“yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ adhippetaṃ, yaṃ abhipatthitaṃ:	“The ascetic Gotama has asked me about exactly what I wanted, what I wished for, what I desired, what I yearned for; that is, my own scriptural heritage.
‘aho vata maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ puccheyya, addhā vatassāhaṃ cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’ti, tatra maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ pucchati.
Addhā vatassāhaṃ cittaṃ ārādhessāmi pañhassa veyyākaraṇenā”ti.	I can definitely satisfy his mind with my answer.”
Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṃ anuviloketvā parisaṃ bhagavantaṃ etadavoca:	Then Soṇadaṇḍa straightened his back, looked around the assembly, and said to the Buddha:
“pañcahi, bho gotama, aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti;	“Master Gotama, a brahmin must possess five factors for the brahmins to describe him as a brahmin;
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyya.	and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood.
Katamehi pañcahi?	What five?
Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;	It’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
ajjhāyako hoti mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;	He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya;	He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold.
sīlavā hoti vuddhasīlī vuddhasīlena samannāgato;	He is ethical, mature in ethical conduct.
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ.	He’s astute and clever, being the first or second to hold the sacrificial ladle.
Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti;	These are the five factors which a brahmin must possess for the brahmins to describe him as a brahmin;
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.	and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood.”
“Imesaṃ pana, brāhmaṇa, pañcannaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā catūhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ;	“But brahmin, is it possible to set aside one of these five factors and still rightly describe someone as a brahmin?”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti?
“Sakkā, bho gotama.	“It is possible, Master Gotama.
Imesañhi, bho gotama, pañcannaṃ aṅgānaṃ vaṇṇaṃ ṭhapayāma.	We could leave appearance out of the five factors.
Kiñhi vaṇṇo karissati?	For what does appearance matter?
Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
ajjhāyako ca hoti mantadharo ca tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;
sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato;
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ.
Imehi kho, bho gotama, catūhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti;	A brahmin must possess the remaining four factors for the brahmins to rightly describe him as a brahmin.”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.
“Imesaṃ pana, brāhmaṇa, catunnaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā tīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ;	“But brahmin, is it possible to set aside one of these four factors and still rightly describe someone as a brahmin?”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti?
“Sakkā, bho gotama.	“It is possible, Master Gotama.
Imesañhi, bho gotama, catunnaṃ aṅgānaṃ mante ṭhapayāma.	We could leave the hymns out of the five factors.
Kiñhi mantā karissanti?	For what do the hymns matter?
Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato;
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ.
Imehi kho, bho gotama, tīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti;	A brahmin must possess the remaining three factors for the brahmins to rightly describe him as a brahmin.”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.
“Imesaṃ pana, brāhmaṇa, tiṇṇaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ;	“But brahmin, is it possible to set aside one of these three factors and still rightly describe someone as a brahmin?”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti?
“Sakkā, bho gotama.	“It is possible, Master Gotama.
Imesañhi, bho gotama, tiṇṇaṃ aṅgānaṃ jātiṃ ṭhapayāma.	We could leave birth out of the five factors.
Kiñhi jāti karissati?	For what does birth matter?
Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato;	It’s when a brahmin is ethical, mature in ethical conduct;
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ.	and he’s astute and clever, being the first or second to hold the sacrificial ladle.
Imehi kho, bho gotama, dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti;	A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.
Evaṃ vutte, te brāhmaṇā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ:	When he had spoken, those brahmins said to him:
“mā bhavaṃ soṇadaṇḍo evaṃ avaca, mā bhavaṃ soṇadaṇḍo evaṃ avaca.	“Please don’t say that, Master Soṇadaṇda, please don’t say that!
Apavadateva bhavaṃ soṇadaṇḍo vaṇṇaṃ, apavadati mante, apavadati jātiṃ, ekaṃsena bhavaṃ soṇadaṇḍo samaṇasseva gotamassa vādaṃ anupakkhandatī”ti.	You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!”
Atha kho bhagavā te brāhmaṇe etadavoca:	So the Buddha said to them:
“sace kho tumhākaṃ brāhmaṇānaṃ evaṃ hoti:	“Well, brahmins, if you think that
‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṃ mantavho asmiṃ vacane.	Soṇadaṇḍa is uneducated, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me.
Sace pana tumhākaṃ brāhmaṇānaṃ evaṃ hoti:	But if you think that
‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṃ paṭimantetū”ti.	he’s learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me.”
Evaṃ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca:	When he said this, Soṇadaṇḍa said to the Buddha:
“tiṭṭhatu bhavaṃ gotamo, tuṇhī bhavaṃ gotamo hotu, ahameva tesaṃ sahadhammena paṭivacanaṃ karissāmī”ti.	“Let it be, Master Gotama, be silent. I myself will respond to them in a legitimate manner.”
Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:	Then he said to those brahmins:
“mā bhavanto evaṃ avacuttha, mā bhavanto evaṃ avacuttha:	“Don’t say this, gentlemen, don’t say this:
‘apavadateva bhavaṃ soṇadaṇḍo vaṇṇaṃ, apavadati mante, apavadati jātiṃ, ekaṃsena bhavaṃ soṇadaṇḍo samaṇasseva gotamassa vādaṃ anupakkhandatī’ti.	‘You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!’
Nāhaṃ, bho, apavadāmi vaṇṇaṃ vā mante vā jātiṃ vā”ti.	I’m not condemning appearance, hymns, or birth.”
Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṃ parisāyaṃ nisinno hoti.	Now at that time Soṇadaṇḍa’s nephew, the student Aṅgaka was sitting in that assembly.
Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:	Then Soṇadaṇḍa said to those brahmins:
“passanti no bhonto imaṃ aṅgakaṃ māṇavakaṃ amhākaṃ bhāgineyyan”ti?	“Gentlemen, do you see my nephew, the student Aṅgaka?”
“Evaṃ, bho”.	“Yes, sir.”
“Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṃ parisāyaṃ samasamo atthi vaṇṇena ṭhapetvā samaṇaṃ gotamaṃ.	“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic Gotama.
Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo.	Aṅgaka recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
Ahamassa mante vācetā.	And I am the one who teaches him the hymns.
Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.	Aṅgaka is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Ahamassa mātāpitaro jānāmi.	And I know his mother and father.
Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṃ vaṇṇo karissati, kiṃ mantā, kiṃ jāti?	But if Aṅgaka were to kill living creatures, steal, commit adultery, lie, and drink alcohol, then what’s the use of his appearance, his hymns, or his birth?
Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato,	It’s when a brahmin is ethical, mature in ethical conduct;
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ.	and he’s astute and clever, being the first or second to hold the sacrificial ladle.
Imehi kho, bho, dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti;	A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.

4.6 - The Discussion of Ethics and Wisdom

6. Sīlapaññākathā	6. The Discussion of Ethics and Wisdom
“Imesaṃ pana, brāhmaṇa, dvinnaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā ekena aṅgena samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ;	“But brahmin, is it possible to set aside one of these two factors and still rightly describe someone as a brahmin?”
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti?
“No hidaṃ, bho gotama.	“No, Master Gotama.
Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṃ sīlaṃ.	For wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ.	Ethics and wisdom always go together.
Sīlavato paññā, paññavato sīlaṃ.	An ethical person is wise, and a wise person ethical.
Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati.	And ethics and wisdom are said to be the best things in the world.
Seyyathāpi, bho gotama, hatthena vā hatthaṃ dhoveyya, pādena vā pādaṃ dhoveyya;	It’s just like when you clean one hand with the other, or clean one foot with the other.
evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṃ sīlaṃ.	In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ.	Ethics and wisdom always go together.
Sīlavato paññā, paññavato sīlaṃ.	An ethical person is wise, and a wise person ethical.
Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyatī”ti.	And ethics and wisdom are said to be the best things in the world.”
“Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṃ sīlaṃ.	“That’s so true, brahmin, that’s so true! For wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ.	Ethics and wisdom always go together.
Sīlavato paññā, paññavato sīlaṃ.	An ethical person is wise, and a wise person ethical.
Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati.	And ethics and wisdom are said to be the best things in the world.
Seyyathāpi, brāhmaṇa, hatthena vā hatthaṃ dhoveyya, pādena vā pādaṃ dhoveyya;	It’s just like when you clean one hand with the other, or clean one foot with the other.
evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṃ sīlaṃ.	In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom.
Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ.	Ethics and wisdom always go together.
Sīlavato paññā, paññavato sīlaṃ.	An ethical person is wise, and a wise person ethical.
Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati.	And ethics and wisdom are said to be the best things in the world.
Katamaṃ pana taṃ, brāhmaṇa, sīlaṃ?	But what, brahmin, is that ethical conduct?
Katamā sā paññā”ti?	And what is that wisdom?”
“Ettakaparamāva mayaṃ, bho gotama, etasmiṃ atthe.	“That’s all I know about this matter, Master Gotama.
Sādhu vata bhavantaṃyeva gotamaṃ paṭibhātu etassa bhāsitassa attho”ti.	May Master Gotama himself please clarify the meaning of this.”
“Tena hi, brāhmaṇa, suṇohi, sādhukaṃ manasikarohi, bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi.	“Yes sir,” Soṇadaṇḍa replied.
Bhagavā etadavoca:	The Buddha said this:
“idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho … pe …	“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti.	That’s how a monk is accomplished in ethics.
Idaṃ kho taṃ, brāhmaṇa, sīlaṃ … pe …	This, brahmin, is that ethical conduct. …

(7sb awakening sequence)

(7sb → 1-3 🐘💭🕵️🏹) Tassime pañca nīvaraṇe pahīne attani samanupassato	(7sb → 1-3 🐘💭🕵️🏹) Seeing that the hindrances have been given up in them,
pā-mojjaṃ jāyati,	rejoicing [in skillful Dharmas] is born.
(7sb → 4. 😁) pa-muditassa pīti jāyati,	(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,	(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,	(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.	(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.

…

paṭhamaṃ jhānaṃ upasampajja viharati …	They enter and remain in the first jhāna …
dutiyaṃ jhānaṃ …	second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati … pe …	fourth jhāna …
ñāṇadassanāya cittaṃ abhinīharati, abhininnāmeti … pe …	They extend and project the mind toward knowledge and vision …
Idampissa hoti paññāya … pe …	This pertains to their wisdom. …
nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’
Idampissa hoti paññāya	This pertains to their wisdom.
ayaṃ kho sā, brāhmaṇa, paññā”ti.	This, brahmin, is that wisdom.”

4.7 - Soṇadaṇḍa Declares Himself a Lay Follower

7. Soṇadaṇḍaupāsakattapaṭivedanā	7. Soṇadaṇḍa Declares Himself a Lay Follower
Evaṃ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Soṇadaṇḍa said to the Buddha:
“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, bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	Would you and the Order of monks please accept a meal from me tomorrow?”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Soṇadaṇḍa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed Soṇadaṇḍa had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Soṇadaṇḍa together with the monk Saṅgha, where he sat on the seat spread out.
Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Soṇadaṇḍa served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Soṇadaṇḍa took a low seat and sat to one side.
Ekamantaṃ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca:	Seated to one side he said to the Buddha:
“ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṃ gotamaṃ abhivādeyyaṃ, tena maṃ sā parisā paribhaveyya.	“Master Gotama, if, when I have gone to an assembly, I rise from my seat and bow to the Buddha, that assembly might disparage me for that.
Yaṃ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha.	And when you’re disparaged by the assembly, your reputation diminishes.
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ.	When your reputation diminishes, your wealth also diminishes.
Yasoladdhā kho panamhākaṃ bhogā.	But my wealth relies on my reputation.
Ahañceva kho pana, bho gotama, parisagato samāno añjaliṃ paggaṇheyyaṃ, āsanā me taṃ bhavaṃ gotamo paccuṭṭhānaṃ dhāretu.	If, when I have gone to an assembly, I raise my joined palms, please take it that I have risen from my seat.
Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṃ omuñceyyaṃ, sirasā me taṃ bhavaṃ gotamo abhivādanaṃ dhāretu.	And if I undo my turban, please take it that I have bowed.
Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṃ gotamaṃ abhivādeyyaṃ, tena maṃ sā parisā paribhaveyya.	And Master Gotama, if, when I am in a carriage, I rise from my seat and bow to the Buddha, that assembly might disparage me for that.
Yaṃ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ.
Yasoladdhā kho panamhākaṃ bhogā.
Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṃ abbhunnāmeyyaṃ, yānā me taṃ bhavaṃ gotamo paccorohanaṃ dhāretu.	If, when I am in a carriage, I hold up my goad, please take it that I have got down from my carriage.
Ahañceva kho pana, bho gotama, yānagato samāno chattaṃ apanāmeyyaṃ, sirasā me taṃ bhavaṃ gotamo abhivādanaṃ dhāretū”ti.	And if I lower my sunshade, please take it that I have bowed.”
Then the Buddha educated, encouraged, fired up, and inspired the brahmin Soṇadaṇḍa with a Dhamma talk, after which he got up from his seat and left.	Then the Buddha educated, encouraged, fired up, and inspired the brahmin Soṇadaṇḍa with a Dhamma talk, after which he got up from his seat and left.
Atha kho bhagavā soṇadaṇḍaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.	Atha kho bhagavā soṇadaṇḍaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.

5 – DN 5 Kūṭadanta: with Kūṭadanta

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 5	Long Discourses 5

5.1 - The Brahmins and Householders of Khāṇumata

Kūṭadantasutta	With Kūṭadanta
1. Khāṇumatakabrāhmaṇagahapatikā	1. The Brahmins and Householders of Khāṇumata
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena khāṇumataṃ nāma magadhānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Magadhans together with a large Saṅgha of around five hundred monks when he arrived at a village of the Magadhan brahmins named Khāṇumata.
Tatra sudaṃ bhagavā khāṇumate viharati ambalaṭṭhikāyaṃ.	There he stayed nearby at Ambalaṭṭhikā.
Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ.	Now at that time the brahmin Kūṭadanta was living in Khāṇumata. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti.	Now at that time Kūṭadanta had prepared a great sacrifice.
Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.	Bulls, bullocks, heifers, goats and rams—seven hundred of each—had been led to the post for the sacrifice.
Assosuṃ kho khāṇumatakā brāhmaṇagahapatikā:	The brahmins and householders of Khāṇumataka heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Khāṇumataka and is staying in a forest nearby.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamanti.	Then, having departed Khāṇumataka, they formed into companies and headed to Ambalaṭṭhikā.
Tena kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṃ upagato hoti.	Now at that time the brahmin Kūṭadanta had retired to the upper floor of his stilt longhouse for his midday nap.
Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante.	He saw the brahmins and householders heading for Ambalaṭṭhikā,
Disvā khattaṃ āmantesi:	and addressed his steward:
“kiṃ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī”ti?	“My steward, why are the brahmins and householders headed for Ambalaṭṭhikā?”
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṃ.	“The ascetic Gotama has arrived at Khāṇumataka and is staying at Ambalaṭṭhikā.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Tamete bhavantaṃ gotamaṃ dassanāya upasaṅkamantī”ti.	They’re going to see that Master Gotama.”
Atha kho kūṭadantassa brāhmaṇassa etadahosi:	Then Kūṭadanta thought:
“sutaṃ kho pana metaṃ:	“I’ve heard that
‘samaṇo gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ jānātī’ti.	the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories.
Na kho panāhaṃ jānāmi tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ.	I don’t know about that,
Icchāmi cāhaṃ mahāyaññaṃ yajituṃ.	but I wish to perform a great sacrifice.
Yannūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ puccheyyan”ti.	Why don’t I ask him how to accomplish the sacrifice with three modes and sixteen accessories?”
Atha kho kūṭadanto brāhmaṇo khattaṃ āmantesi:	Then Kūṭadanta addressed his steward:
“tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṃ vadehi:	“Well then, go to the brahmins and householders and say to them:
‘kūṭadanto, bho, brāhmaṇo evamāha—	‘Sirs, the brahmin Kūṭadanta asks
āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.	you to wait, as he will also go to see the ascetic Gotama.’”
“Evaṃ, bho”ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca:	“Yes, sir,” replied the steward, and did as he was asked.
“kūṭadanto, bho, brāhmaṇo evamāha:
‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.

5.2 - The Qualities of Kūṭadanta

2. Kūṭadantaguṇakathā	2. The Qualities of Kūṭadanta
Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti:	Now at that time several hundred brahmins were residing in Khāṇumata
“kūṭadantassa brāhmaṇassa mahāyaññaṃ anubhavissāmā”ti.	thinking to participate in Kūṭadanta’s sacrifice.
Assosuṃ kho te brāhmaṇā:	They heard that
“kūṭadanto kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti.	Kūṭadanta was going to see the ascetic Gotama.
Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṃsu. upasaṅkamitvā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ:	They approached Kūṭadanta and said to him:
“saccaṃ kira bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti?	“Is it really true that you are going to see the ascetic Gotama?”
“Evaṃ kho me, bho, hoti:	“Yes, gentlemen, it is true.”
‘ahampi samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’”ti.
“Mā bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkami.	“Please don’t!
Na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ.	It’s not appropriate for you to go to see the ascetic Gotama.
Sace bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati.	For if you do so, your reputation will diminish and his will increase.
Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ.	For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Samaṇo tveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamituṃ.	it’s appropriate that he comes to see you.
Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.	You are well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Yampi bhavaṃ kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ.	For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Samaṇo tveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamituṃ.	it’s appropriate that he comes to see you.
Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato … pe …	You’re rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain …
Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo … pe …	You recite and remember the hymns, and are an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. …
Bhavañhi kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe …	You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid, remarkable to behold. …
Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato … pe …	You are ethical, mature in ethical conduct. …
Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …	You’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Bhavañhi kūṭadanto bahūnaṃ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā … pe …	You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. …
Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto.	You’re old, elderly and senior, advanced in years, and have reached the final stage of life.
Samaṇo gotamo taruṇo ceva taruṇapabbajito ca … pe …	The ascetic Gotama is young, and has newly gone forth. …
Bhavañhi kūṭadanto rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito … pe …	You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito … pe …	and the brahmin Pokkharasāti. …
Bhavañhi kūṭadanto khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ.	You live in Khāṇumata, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Yampi bhavaṃ kūṭadanto khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ.	For this reason it’s not appropriate for you to go to see the ascetic Gotama;
Samaṇo tveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamitun”ti.	it’s appropriate that he comes to see you.”

5.3 - The Qualities of the Buddha

3. Buddhaguṇakathā	3. The Qualities of the Buddha
Evaṃ vutte, kūṭadanto brāhmaṇo te brāhmaṇe etadavoca:	When they had spoken, Kūṭadanta said to those brahmins:
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ,	“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama,
na tveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ.	and it’s not appropriate for him to come to see me.
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.	He is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ.	For this reason it’s not appropriate for the ascetic Gotama to come to see me;
Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.	rather, it’s appropriate for me to go to see him.
Samaṇo khalu, bho, gotamo mahantaṃ ñātisaṅghaṃ ohāya pabbajito … pe …	When he went forth he abandoned a large family circle. …
Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṃ ca … pe …	When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. …
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito … pe …	He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. …
Samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito … pe …	Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. …
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe …	He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. …
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato … pe …	He is ethical, possessing ethical conduct that is noble and skillful. …
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā … pe …	He’s a good speaker, with a polished, clear, and articulate voice that expresses the meaning. …
Samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo … pe …	He’s a teacher of teachers. …
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo … pe …	He has ended sensual desire, and is rid of caprice. …
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya … pe …	He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. …
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā … pe …	He went forth from an eminent family of unbroken aristocratic lineage. …
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā … pe …	He went forth from a rich, affluent, and wealthy family. …
Samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā pañhaṃ pucchituṃ āgacchanti … pe …	People come from distant lands and distant countries to question him. …
Samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni … pe …	Many thousands of deities have gone for refuge for life to him. …
Samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti … pe …	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ …
Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato … pe …	He has the thirty-two marks of a great man. …
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī … pe …	He is welcoming, congenial, polite, smiling, open, the first to speak. …
Samaṇo khalu, bho, gotamo catunnaṃ parisānaṃ sakkato garukato mānito pūjito apacito … pe …	He’s honored, respected, revered, venerated, and esteemed by the four assemblies. …
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā … pe …	Many gods and humans are devoted to him. …
Samaṇo khalu, bho, gotamo yasmiṃ gāme vā nigame vā paṭivasati na tasmiṃ gāme vā nigame vā amanussā manusse viheṭhenti … pe …	While he is residing in a village or town, non-human entities do not harass them. …
Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṃ aggamakkhāyati, yathā kho pana, bho, etesaṃ samaṇabrāhmaṇānaṃ yathā vā tathā vā yaso samudāgacchati, na hevaṃ samaṇassa gotamassa yaso samudāgato.	He leads an order and a community, and teaches a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins.
Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato … pe …	Rather, he came by his fame due to his supreme knowledge and conduct. …
Samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato … pe …	King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato … pe …	King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato … pe …	The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. …
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito … pe …	He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito … pe …	King Pasenadi of Kosala …
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito … pe …	and the brahmin Pokkharasāti.
Samaṇo khalu, bho, gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ.	The ascetic Gotama has arrived at Khāṇumata and is staying at Ambalaṭṭhikā.
Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṃ gāmakhettaṃ āgacchanti, atithī no te honti.	Any ascetic or brahmin who comes to stay in our village district is our guest,
Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā.	and should be honored and respected as such.
Yampi, bho, samaṇo gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ, atithimhākaṃ samaṇo gotamo.
Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo.
Imināpaṅgena nārahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ.	For this reason, too, it’s not appropriate for Master Gotama to come to see me,
Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.	rather, it’s appropriate for me to go to see him.
Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo.	This is the extent of Master Gotama’s praise that I have learned. But his praises are not confined to this,
Aparimāṇavaṇṇo hi so bhavaṃ gotamo”ti.	for the praise of Master Gotama is limitless.”
Evaṃ vutte, te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ:	When he had spoken, those brahmins said to him:
“yathā kho bhavaṃ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā”ti.	“According to Kūṭadanta’s praises, if Master Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful person of good family to go to see him, even if they had to carry their own provisions in a shoulder bag.”
“Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā”ti.	“Well then, gentlemen, let’s all go to see the ascetic Gotama.”

5.4 - The Story of King Mahāvijita’s Sacrifice

4. Mahāvijitarājayaññakathā	4. The Story of King Mahāvijita’s Sacrifice
Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then Kūṭadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	When the greetings and polite conversation were over, he sat down to one side.
Khāṇumatakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.	Before sitting down to one side, some of the brahmins and householders of Khāṇumataka bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Ekamantaṃ nisinno kho kūṭadanto brāhmaṇo bhagavantaṃ etadavoca:	Kūṭadanta said to the Buddha:
“sutaṃ metaṃ, bho gotama:	“Master Gotama, I’ve heard that
‘samaṇo gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ jānātī’ti.	you know how to accomplish the sacrifice with three modes and sixteen accessories.
Na kho panāhaṃ jānāmi tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ.	I don’t know about that,
Icchāmi cāhaṃ mahāyaññaṃ yajituṃ.	but I wish to perform a great sacrifice.
Sādhu me bhavaṃ gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ desetū”ti.	Please teach me how to accomplish the sacrifice with three modes and sixteen accessories.”
“Tena hi, brāhmaṇa, suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti.	“Well then, brahmin, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi.	“Yes sir,” Kūṭadanta replied.
Bhagavā etadavoca:	The Buddha said this:
“bhūtapubbaṃ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro.	Once upon a time, brahmin, there was a king named Mahāvijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as King Mahāvijita was in private retreat this thought came to his mind:
‘adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi, yannūnāhaṃ mahāyaññaṃ yajeyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.	‘I have achieved human wealth, and reign after conquering this great land. Why don’t I hold a large sacrifice? That will be for my lasting welfare and happiness.’
Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca:	Then he summoned the brahmin high priest and said to him:
‘idha mayhaṃ, brāhmaṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	‘Just now, brahmin, as I was in private retreat this thought came to mind:
“adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi. Yannūnāhaṃ mahāyaññaṃ yajeyyaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.	“I have achieved human wealth, and reign after conquering this great land. Why don’t I perform a great sacrifice? That will be for my lasting welfare and happiness.”
Icchāmahaṃ, brāhmaṇa, mahāyaññaṃ yajituṃ.	Brahmin, I wish to perform a great sacrifice.
Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.	Please instruct me. It will be for my lasting welfare and happiness.’
Evaṃ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṃ mahāvijitaṃ etadavoca:	When he had spoken, the brahmin high priest said to him:
‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti.	‘Sir, the king’s realm is harried and oppressed. Bandits have been seen raiding villages, towns, and cities, and infesting the highways.
Bhavaṃ kho pana rājā evaṃ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṃ rājā.	But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty.
Siyā kho pana bhoto rañño evamassa:	Now the king might think:
“ahametaṃ dassukhīlaṃ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṃ sammā samugghāto hoti.	“I’ll eradicate this barbarian obstacle by execution or imprisonment or condemnation or banishment!” But that’s not the right way to eradicate this barbarian obstacle.
Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṃ viheṭhessanti.	Those who remain after the killing will return to harass the king’s realm.
Api ca kho idaṃ saṃvidhānaṃ āgamma evametassa dassukhīlassa sammā samugghāto hoti.	Rather, here is a plan, relying on which the barbarian obstacle will be properly uprooted.
Tena hi bhavaṃ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṃ bhavaṃ rājā bījabhattaṃ anuppadetu.	So let the king provide seed and fodder for those in the realm who work in farming and raising cattle.
Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṃ bhavaṃ rājā pābhataṃ anuppadetu.	Let the king provide funding for those who work in trade.
Ye bhoto rañño janapade ussahanti rājaporise, tesaṃ bhavaṃ rājā bhattavetanaṃ pakappetu.	Let the king guarantee food and wages for those in government service.
Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhessanti;	Then the people, occupied with their own work, will not harass the realm.
mahā ca rañño rāsiko bhavissati.	The king’s revenues will be great.
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti.	When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.’
‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṃsu kasigorakkhe, tesaṃ rājā mahāvijito bījabhattaṃ anuppadāsi.	The king agreed with the high priest’s advice and followed his recommendation.
Ye ca rañño janapade ussahiṃsu vāṇijjāya, tesaṃ rājā mahāvijito pābhataṃ anuppadāsi.
Ye ca rañño janapade ussahiṃsu rājaporise, tesaṃ rājā mahāvijito bhattavetanaṃ pakappesi.
Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhiṃsu, mahā ca rañño rāsiko ahosi.
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṃsu.
Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca:	Then the king summoned the brahmin high priest and said to him:
‘samūhato kho me bhoto dassukhīlo, bhoto saṃvidhānaṃ āgamma mahā ca me rāsiko.	‘I have eradicated the barbarian obstacle. And relying on your plan my revenue is now great.
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti.	Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open.
Icchāmahaṃ brāhmaṇa mahāyaññaṃ yajituṃ.	Brahmin, I wish to perform a great sacrifice.
Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.	Please instruct me. It will be for my lasting welfare and happiness.’

5.4.1 - The Four Accessories

4.1. Catuparikkhāra	4.1. The Four Accessories
Tena hi bhavaṃ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṃ rājā āmantayataṃ: ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca … pe … brāhmaṇamahāsālā negamā ceva jānapadā ca … pe … gahapatinecayikā negamā ceva jānapadā ca, te bhavaṃ rājā āmantayataṃ:	‘In that case, let the king announce this throughout the realm to the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country:
‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.	“I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness.”
‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:	The king agreed with the high priest’s advice and followed his recommendation.
‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.	And all of the people who were thus informed responded by saying:
‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo, mahārājā’ti.	‘May the king perform a sacrifice! It is time for a sacrifice, great king.’
Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca … pe … brāhmaṇamahāsālā negamā ceva jānapadā ca … pe … gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi:
‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ. Anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.
‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo, mahārājā’ti.
Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti.	And so these four consenting factions became accessories to the sacrifice.

5.4.2 - The Eight Accessories

4.2. Aṭṭhaparikkhāra	4.2. The Eight Accessories
Rājā mahāvijito aṭṭhahaṅgehi samannāgato—	King Mahāvijita possessed eight factors.
ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;	He was well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya;	He was attractive, good-looking, lovely, of surpassing beauty. He was magnificent, splendid, remarkable to behold.
aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro;	He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā;	He was powerful, having an army of four divisions that was obedient and carried out instructions. He’d probably prevail over his enemies just with his reputation.
saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti;	He was faithful, generous, a donor, his door always open. He was a well-spring of support, making merit with ascetics and brahmins, for paupers, vagrants, travelers, and beggars.
bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṃ jānāti:	He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying:
‘ayaṃ imassa bhāsitassa attho ayaṃ imassa bhāsitassa attho’ti;	‘This is what that statement means; that is what this statement means.’
paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṃ.	He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.
Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato.	These are the eight factors that King Mahāvijita possessed.
Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti.	And so these eight factors also became accessories to the sacrifice.

5.4.3 - Four More Accessories

4.3. Catuparikkhāra	4.3. Four More Accessories
Purohito brāhmaṇo catūhaṅgehi samannāgato, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;	And the brahmin high priest had four factors. He was well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation.
ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo;	He recited and remembered the hymns, and was an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man.
sīlavā vuddhasīlī vuddhasīlena samannāgato;	He was ethical, mature in ethical conduct.
paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ.	He was astute and clever, being the first or second to hold the sacrificial ladle.
Purohito brāhmaṇo imehi catūhaṅgehi samannāgato.	These are the four factors that the brahmin high priest possessed.
Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti.	And so these four factors also became accessories to the sacrifice.

5.4.4 - The Three Modes

4.4. Tissovidhā	4.4. The Three Modes
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.	Next, before the sacrifice, the brahmin high priest taught the three modes to the king.
Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhukāmassa kocideva vippaṭisāro:	‘Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking:
‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo.	“I shall lose a great fortune,” or
Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vippaṭisāro:
“mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo.	“I am losing a great fortune,” or
Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhassa kocideva vippaṭisāro:
“mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti.	“I have lost a great fortune.” But the king should not harbor such regrets.’
Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.	These are the three modes that the brahmin high priest taught to the king before the sacrifice.

5.4.5 - The Ten Respects

4.5. Dasaākāra	4.5. The Ten Respects
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi.	Next, before the sacrifice, the brahmin high priest dispelled the king’s regret regarding the recipients in ten respects:
‘Āgamissanti kho bhoto yaññaṃ pāṇātipātinopi pāṇātipātā paṭiviratāpi.	‘There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures.
Ye tattha pāṇātipātino, tesaññeva tena.	As to those who kill living creatures, the outcome of that is theirs alone.
Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.	But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.
Āgamissanti kho bhoto yaññaṃ adinnādāyinopi adinnādānā paṭiviratāpi … pe …	There will come to the sacrifice those who steal …
kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi …	commit sexual misconduct …
musāvādinopi musāvādā paṭiviratāpi …	lie …
pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi …	use divisive speech …
pharusavācinopi pharusāya vācāya paṭiviratāpi …	use harsh speech …
samphappalāpinopi samphappalāpā paṭiviratāpi …	talk nonsense …
abhijjhālunopi anabhijjhālunopi …	are covetous …
byāpannacittāpi abyāpannacittāpi …	have ill will …
micchādiṭṭhikāpi sammādiṭṭhikāpi ….	have wrong view and those who have right view.
Ye tattha micchādiṭṭhikā, tesaññeva tena.	As to those who have wrong view, the outcome of that is theirs alone.
Ye tattha sammādiṭṭhikā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetū’ti.	But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.’
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi.	These are the ten respects in which the high priest dispelled the king’s regret regarding the recipients before the sacrifice.

5.4.6 - The Sixteen Respects

4.6. Soḷasākāra	4.6. The Sixteen Respects
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi	Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king’s mind in sixteen respects:
siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā:	‘Now, while the king is performing the great sacrifice, someone might say:
‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca;	“King Mahāvijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country.
atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti.	That’s the kind of great sacrifice that this king performs.”
Evampi bhoto rañño vattā dhammato natthi.	Those who speak against the king in this way have no legitimacy.
Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca.	For the king did indeed announce it to the aristocrat vassals of town and country.
Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. (1)	Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā:	While the king is performing the great sacrifice, someone might say:
‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca … pe … brāhmaṇamahāsālā negamā ceva jānapadā ca … pe … gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti.	“King Mahāvijita performs a great sacrifice, but he did not announce it to the ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country. That’s the kind of great sacrifice that this king performs.”
Evampi bhoto rañño vattā dhammato natthi.	Those who speak against the king in this way have no legitimacy.
Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca.	For the king did indeed announce it to all these people.
Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. (2–4.)	Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā:	While the king is performing the great sacrifice, someone might say
‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti.	that he does not possess the eight factors.
Evampi bhoto rañño vattā dhammato natthi.
Bhavaṃ kho pana rājā ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. (5)
Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā:
‘rājā kho mahāvijito mahāyaññaṃ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya … pe …
no ca kho aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro … pe …
no ca kho balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā … pe …
no ca kho saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti … pe …
no ca kho bahussuto tassa tassa sutajātassa … pe …
no ca kho tassa tasseva kho pana bhāsitassa atthaṃ jānāti:
“ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho”ti … pe …
no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti.
Evampi bhoto rañño vattā dhammato natthi.	Those who speak against the king in this way have no legitimacy.
Bhavaṃ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ.	For the king does indeed possess the eight factors.
Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. (6–12.)	Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.
Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā:	While the king is performing the great sacrifice, someone might say
‘rājā kho mahāvijito mahāyaññaṃ yajati.	that the high priest does not possess the four factors.
No ca khvassa purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena;
atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti.
Evampi bhoto rañño vattā dhammato natthi.
Bhoto kho pana rañño purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena.
Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. (13)
Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā:
‘rājā kho mahāvijito mahāyaññaṃ yajati.
No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo … pe …
no ca khvassa purohito brāhmaṇo sīlavā vuddhasīlī vuddhasīlena samannāgato … pe …
no ca khvassa purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti.
Evampi bhoto rañño vattā dhammato natthi.	Those who speak against the king in this way have no legitimacy.
Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ.	For the high priest does indeed possess the four factors.
Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetūti.	Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.’
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahi ākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi. (14–16.)	These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king’s mind while he was performing the sacrifice.
Tasmiṃ kho, brāhmaṇa, yaññe neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṅghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya.	And brahmin, in that sacrifice no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice.
Yepissa ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu.	No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.
Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu;	Those who wished to work did so, while those who did not wish to did not.
yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu, na taṃ akaṃsu.	They did the work they wanted to, and did not do what they didn’t want to.
Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.	The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṃ sāpateyyaṃ ādāya rājānaṃ mahāvijitaṃ upasaṅkamitvā evamāhaṃsu:	Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders of both town and country came to the king bringing abundant wealth and said:
‘idaṃ, deva, pahūtaṃ sāpateyyaṃ devaññeva uddissābhataṃ, taṃ devo paṭiggaṇhātū’ti.	‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’
‘Alaṃ, bho, mamāpidaṃ pahūtaṃ sāpateyyaṃ dhammikena balinā abhisaṅkhataṃ;	‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’
tañca vo hotu, ito ca bhiyyo harathā’ti.
Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ samacintesuṃ:	When the king turned them down, they withdrew to one side to think up a plan:
‘na kho etaṃ amhākaṃ patirūpaṃ, yaṃ mayaṃ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma.	‘It wouldn’t be proper for us to take this abundant wealth back to our own homes.
Rājā kho mahāvijito mahāyaññaṃ yajati, handassa mayaṃ anuyāgino homā’ti.	King Mahāvijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.’
Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ.	Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit.
Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ.	The ministers and counselors of town and country set up gifts to the south of the sacrificial pit.
Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ.	The well-to-do brahmins of town and country set up gifts to the west of the sacrificial pit.
Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ.	The well-off householders of town and country set up gifts to the north of the sacrificial pit.
Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṅghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya.	And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice.
Yepi nesaṃ ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu.	No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces.
Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu;	Those who wished to work did so, while those who did not wish to did not.
yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu na taṃ akaṃsu.	They did the work they wanted to, and did not do what they didn’t want to.
Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṃsu.	The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses.
Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato;	And so there were four consenting factions, eight factors possessed by King Mahāvijita, four factors possessed by the high priest,
tisso ca vidhā.	and three modes.
Ayaṃ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti.	Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories.”
Evaṃ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṃ:	When he said this, those brahmins made an uproar:
“aho yañño, aho yaññasampadā”ti.	“Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!”
Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti.	But the brahmin Kūṭadanta sat in silence.
Atha kho te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ:	So those brahmins said to him:
“kasmā pana bhavaṃ kūṭadanto samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodatī”ti?	“How can you not applaud the ascetic Gotama’s fine words?”
“Nāhaṃ, bho, samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodāmi.	“It’s not that I don’t applaud what he said.
Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyya.	If anyone didn’t applaud such fine words, their head would explode!
Api ca me, bho, evaṃ hoti—	But, gentlemen, it occurs to me that
samaṇo gotamo na evamāha:	the ascetic Gotama does not say:
‘evaṃ me sutan’ti vā ‘evaṃ arahati bhavitun’ti vā;	‘So I have heard’ or ‘It ought to be like this.’
api ca samaṇo gotamo:	Rather, he just says:
‘evaṃ tadā āsi, itthaṃ tadā āsi’ tveva bhāsati.	‘So it was then, this is how it was then.’
Tassa mayhaṃ bho evaṃ hoti:	It occurs to me that
‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti.	the ascetic Gotama at that time must have been King Mahāvijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him.
Abhijānāti pana bhavaṃ gotamo evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitā”ti?	Does Master Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?”
“Abhijānāmahaṃ, brāhmaṇa, evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitā, ahaṃ tena samayena purohito brāhmaṇo ahosiṃ tassa yaññassa yājetā”ti.	“I do recall that, brahmin. For at that time I was the brahmin high priest who facilitated the sacrifice.”

5.5 - A Regular Gift as an Ongoing Family Sacrifice.

5. Niccadānaanukulayañña	5. A Regular Gift as an Ongoing Family Sacrifice.
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?	“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.	“There is, brahmin.”
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?	“But what is it?”
“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;	“The regular gifts as ongoing family sacrifice given specially to ethical renunciates;
ayaṃ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.	this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.”
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā”ti?	“What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?”
“Na kho, brāhmaṇa, evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.	“Because neither perfected ones nor those who have entered the path to perfection will attend such a sacrifice.
Taṃ kissa hetu?	Why is that?
Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.	Because beatings and throttlings are seen there.
Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti;	But the regular gifts as ongoing family sacrifice given specially to ethical renunciates;
evarūpaṃ kho, brāhmaṇa, yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.	perfected ones and those who have entered the path to perfection will attend such a sacrifice.
Taṃ kissa hetu?	Why is that?
Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.	Because no beatings and throttlings are seen there.
Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā”ti.	This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?	“But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.	“There is, brahmin.”
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?	“But what is it?”
“Yo kho, brāhmaṇa, cātuddisaṃ saṅghaṃ uddissa vihāraṃ karoti, ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.	“When someone gives a dwelling specially for the Saṅgha of the four quarters.”
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?	“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Yo kho, brāhmaṇa, pasannacitto buddhaṃ saraṇaṃ gacchati, dhammaṃ saraṇaṃ gacchati, saṅghaṃ saraṇaṃ gacchati;	“When someone with confident heart goes for refuge to the Buddha, the teaching, and the Saṅgha.”
ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?	“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati—	“When someone with a confident heart undertakes the training rules
pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ.	to refrain from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.”
Ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?	“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?”
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.	“There is, brahmin.
“Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho … pe …	It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti … pe …	That’s how a monk is accomplished in ethics. …

(7sb awakening sequence)

(7sb → 1-3 🐘💭🕵️🏹) Tassime pañca nīvaraṇe pahīne attani samanupassato	(7sb → 1-3 🐘💭🕵️🏹) Seeing that the hindrances have been given up in them,
pā-mojjaṃ jāyati,	rejoicing [in skillful Dharmas] is born.
(7sb → 4. 😁) pa-muditassa pīti jāyati,	(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,	(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,	(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.	(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.

…

paṭhamaṃ jhānaṃ upasampajja viharati.	They enter and remain in the first jhāna …
Ayaṃ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca … pe …	This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
Dutiyaṃ jhānaṃ …	They enter and remain in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cāti. … pe …	This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. …
Ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti …	They extend and project the mind toward knowledge and vision …
ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca … pe …	This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.
nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca.	This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial.
Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti.	And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this.”

5.6 - Kūṭadanta Declares Himself a Lay Follower

6. Kūṭadantaupāsakattapaṭivedanā	6. Kūṭadanta Declares Himself a Lay Follower
Evaṃ vutte, kūṭadanto brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Kūṭadanta said to the Buddha:
“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 bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.
Esāhaṃ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṃ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatū”ti.	And these bulls, bullocks, heifers, goats, and rams—seven hundred of each—I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!”

5.7 - The Realization of the Fruit of Stream-Entry

7. Sotāpattiphalasacchikiriyā	7. The Realization of the Fruit of Stream-Entry
Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṃ kathaṃ kathesi,	Then the Buddha taught Kūṭadanta step by step, with
seyyathidaṃ—dānakathaṃ sīlakathaṃ saggakathaṃ;	a talk on giving, ethical conduct, and heaven.
kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi.	He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation.
Yadā bhagavā aññāsi kūṭadantaṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi—	And when he knew that Kūṭadanta’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,
evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kūṭadanta:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”
Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca:	Then Kūṭadanta 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 bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	“Would Master Gotama together with the monk Saṅgha please accept tomorrow’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Kūṭadanta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed Kūṭadanta had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“kālo, bho gotama; niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññavāṭo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kūṭadanta together with the monk Saṅgha, where he sat on the seat spread out.
Atha kho kūṭadanto brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Kūṭadanta served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.
Atha kho kūṭadanto brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Kūṭadanta took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho kūṭadantaṃ brāhmaṇaṃ 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.

6 – DN 6 Mahāli: with Mahāli

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 6	Long Discourses 6

6.1 - On the Brahmin Emissaries

Mahālisutta	With Mahāli
1. Brāhmaṇadūtavatthu	1. On the Brahmin Emissaries
Evaṃ me sutaṃ—​	So I have heard.
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 kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṃ paṭivasanti kenacideva karaṇīyena.	Now at that time several brahmin emissaries from Kosala and Magadha were residing in Vesālī on some business.
Assosuṃ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā:	They heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamiṃsu.	Then they went to the hall with the peaked roof in the Great Wood to see the Buddha.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.	Now, at that time Venerable Nāgita was the Buddha’s attendant.
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṃsu. upasaṅkamitvā āyasmantaṃ nāgitaṃ etadavocuṃ:	The brahmin emissaries went up to him and said:
“kahaṃ nu kho, bho nāgita, etarahi so bhavaṃ gotamo viharati?	“Master Nāgita, where is Master Gotama at present?
Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotaman”ti.	For we want to see him.”
“Akālo kho, āvuso, bhagavantaṃ dassanāya, paṭisallīno bhagavā”ti.	“It’s the wrong time to see the Buddha; he is on retreat.”
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṃ nisīdiṃsu:	So the brahmin emissaries sat down to one side, thinking:
“disvāva mayaṃ taṃ bhavantaṃ gotamaṃ gamissāmā”ti.	“We’ll go only after we’ve seen Master Gotama.”

6.2 - On Oṭṭhaddha the Licchavi

2. Oṭṭhaddhalicchavīvatthu	2. On Oṭṭhaddha the Licchavi
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ yena mahāvanaṃ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho oṭṭhaddhopi licchavī āyasmantaṃ nāgitaṃ etadavoca:	Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also approached Nāgita at the hall with the peaked roof. He bowed, stood to one side, and said to Nāgita:
“kahaṃ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṃ sammāsambuddho,	“Master Nāgita, where is the Blessed One at present, the perfected one, the fully awakened Buddha?
dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti.	For we want to see him.”
“Akālo kho, mahāli, bhagavantaṃ dassanāya, paṭisallīno bhagavā”ti.	“It’s the wrong time to see the Buddha; he is on retreat.”
Oṭṭhaddhopi licchavī tattheva ekamantaṃ nisīdi:	So Oṭṭhaddha also sat down to one side, thinking:
“disvāva ahaṃ taṃ bhagavantaṃ gamissāmi arahantaṃ sammāsambuddhan”ti.	“I’ll go only after I’ve seen the Blessed One, the perfected one, the fully awakened Buddha.”
Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sīho samaṇuddeso āyasmantaṃ nāgitaṃ etadavoca:	Then the novice Sīha approached Nāgita. He bowed, stood to one side, and said to Nāgita:
“ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya; oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya, sādhu, bhante kassapa, labhataṃ esā janatā bhagavantaṃ dassanāyā”ti.	“Sir, Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Oṭṭhaddha the Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It’d be good if these people got to see the Buddha.”
“Tena hi, sīha, tvaññeva bhagavato ārocehī”ti.	“Well then, Sīha, tell the Buddha yourself.”
“Evaṃ, bhante”ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sīho samaṇuddeso bhagavantaṃ etadavoca:	“Yes, sir,” replied Sīha. He went to the Buddha, bowed, stood to one side, and told him of the people waiting to see him, adding:
“ete, bhante, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya, oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya.
Sādhu, bhante, labhataṃ esā janatā bhagavantaṃ dassanāyā”ti.	“Sir, it’d be good if these people got to see the Buddha.”
“Tena hi, sīha, vihārapacchāyāyaṃ āsanaṃ paññapehī”ti.	“Well then, Sīha, spread out a seat in the shade of the dwelling.”
“Evaṃ, bhante”ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṃ āsanaṃ paññapesi.	“Yes, sir,” replied Sīha, and he did so.
Atha kho bhagavā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi.	Then the Buddha came out of his dwelling and sat in the shade of the dwelling on the seat spread out.
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.	Then the brahmin emissaries went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.	When the greetings and polite conversation were over, they sat down to one side.
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho oṭṭhaddho licchavī bhagavantaṃ etadavoca: “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca:	Oṭṭhaddha the Licchavi together with a large assembly of Licchavis also went up to the Buddha, bowed, and sat down to one side. Oṭṭhaddha said to the Buddha: “Sir, a few days ago Sunakkhatta the Licchavi came to me and said:
‘yadagge ahaṃ, mahāli, bhagavantaṃ upanissāya viharāmi, na ciraṃ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṃhitāni rajanīyānī’ti.	‘Mahāli, soon I will have been living in dependence on the Buddha for three years. I see heavenly sights that are pleasant, sensual, and arousing, but I don’t hear heavenly sounds that are pleasant, sensual, and arousing.’
Santāneva nu kho, bhante, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, udāhu asantānī”ti?	The heavenly sounds that Sunakkhatta cannot hear: do such sounds really exist or not?”

6.2.1 - One-Sided undistractible-lucidity

2.1. Ekaṃsabhāvitasamādhi	2.1. One-Sided undistractible-lucidity
“Santāneva kho, mahāli, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī”ti.	“Such sounds really do exist, but Sunakkhatta cannot hear them.”
“Ko nu kho, bhante, hetu, ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī”ti?	“What is the cause, sir, what is the reason why Sunakkhatta cannot hear them, even though they really do exist?”
So puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	When they have developed undistractible-lucidity for that purpose,
Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni.	they see heavenly sights but don’t hear heavenly sounds.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	Because that is how it is for a monk who develops undistractible-lucidity in that way.
Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya … pe …	Furthermore, take a monk who has developed one-sided undistractible-lucidity to the southern quarter …
pacchimāya disāya …	western quarter …
uttarāya disāya …	northern quarter …
So uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.
Uddhamadho tiriyaṃ dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni.
Taṃ kissa hetu?
Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	That is how it is for a monk who develops undistractible-lucidity in that way.
So puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	When they have developed undistractible-lucidity for that purpose,
Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni.	they hear heavenly sounds but don’t see heavenly sights.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	Because that is how it is for a monk who develops undistractible-lucidity in that way.
Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya … pe …	Furthermore, take a monk who has developed one-sided undistractible-lucidity to the southern quarter …
pacchimāya disāya …	western quarter …
uttarāya disāya …	northern quarter …
So uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.
Uddhamadho tiriyaṃ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni.
Taṃ kissa hetu?
Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	That is how it is for a monk who develops undistractible-lucidity in that way.
So puratthimāya disāya ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	When they have developed undistractible-lucidity for that purpose,
Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni.	they both see heavenly sights and hear heavenly sounds.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	Because that is how it is for a monk who develops undistractible-lucidity in that way.
Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya … pe …	Furthermore, take a monk who has developed two-sided undistractible-lucidity to the southern quarter …
pacchimāya disāya …	western quarter …
uttarāya disāya …	northern quarter …
So uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.
Uddhamadho tiriyaṃ dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni.
Taṃ kissa hetu?
Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.	That is how it is for a monk who develops undistractible-lucidity in that way.
Ayaṃ kho, mahāli, hetu ayaṃ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī”ti.	This is the cause, Mahāli, this is the reason why Sunakkhatta cannot hear heavenly sounds that are pleasant, sensual, and arousing, even though they really do exist.”
“Etāsaṃ nūna, bhante, samādhibhāvanānaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti.	“Surely the monks must live the spiritual life under the Buddha for the sake of realizing such a development of undistractible-lucidity?”
“Na kho, mahāli, etāsaṃ samādhibhāvanānaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	“No, Mahāli, the monks don’t live the spiritual life under me for the sake of realizing such a development of undistractible-lucidity.
Atthi kho, mahāli, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.	There are other things that are finer, for the sake of which the monks live the spiritual life under me.”

6.2.2 - The Four Noble Fruits

2.2. Catuariyaphala	2.2. The Four Noble Fruits
“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti?	“But sir, what are those finer things?”
“Idha, mahāli, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	“Firstly, Mahāli, with the ending of three fetters a monk is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	This is one of the finer things for the sake of which the monks live the spiritual life under me.
Puna caparaṃ, mahāli, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	Furthermore, a monk—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	This too is one of the finer things.
Puna caparaṃ, mahāli, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.	Furthermore, with the ending of the five lower fetters, a monk is reborn spontaneously and will become nirvana'd there, not liable to return from that world.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	This too is one of the finer things.
Puna caparaṃ, mahāli, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Furthermore, a monk has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.	This too is one of the finer things.
Ime kho te, mahāli, dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.	These are the finer things, for the sake of which the monks live the spiritual life under me.”

6.2.3 - The Noble Eightfold Path

2.3. Ariyaaṭṭhaṅgikamagga	2.3. The Noble Eightfold Path
“Atthi pana, bhante, maggo atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā”ti?	“But, sir, is there a path and a practice for realizing these things?”
“Atthi kho, mahāli, maggo atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā”ti.	“There is, Mahāli.”
“Katamo pana, bhante, maggo katamā paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā”ti?	“Well, what is it?”
“Ayameva ariyo aṭṭhaṅgiko maggo.	“It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho, mahāli, maggo ayaṃ paṭipadā etesaṃ dhammānaṃ sacchikiriyāya.	This is the path and the practice for realizing these things.

6.2.4 - On the Two Renunciates

2.4. Dvepabbajitavatthu	2.4. On the Two Renunciates
Ekamidāhaṃ, mahāli, samayaṃ kosambiyaṃ viharāmi ghositārāme.	This one time, Mahāli, I was staying near Kosambi, in Ghosita’s Monastery.
Atha kho dve pabbajitā—	Then two renunciates—
muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṃ tenupasaṅkamiṃsu. upasaṅkamitvā mayā saddhiṃ sammodiṃsu.	the wanderer Muṇḍiya and Jāliya the pupil of Dārupattika—came and exchanged greetings with me.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te dve pabbajitā maṃ etadavocuṃ:	When the greetings and polite conversation were over, they stood to one side and said to me:
‘kiṃ nu kho, āvuso gotama, taṃ jīvaṃ taṃ sarīraṃ, udāhu aññaṃ jīvaṃ aññaṃ sarīran’ti?	‘Reverend Gotama, are the soul and the body the same thing, or they are different things?’
‘Tena hāvuso, suṇātha sādhukaṃ manasi karotha bhāsissāmī’ti.	‘Well then, reverends, listen and pay close attention, I will speak.’
‘Evamāvuso’ti kho te dve pabbajitā mama paccassosuṃ.	‘Yes, reverend,’ they replied.
Ahaṃ etadavocaṃ:	I said this:
‘idhāvuso tathāgato loke uppajjati arahaṃ sammāsambuddho … pe …	‘Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṃ kho, āvuso, bhikkhu sīlasampanno hoti.	That’s how a monk is accomplished in ethics. …

6.2.5 - (7sb awakening sequence)

(7sb → 1-3 🐘💭🕵️🏹) Tassime pañca nīvaraṇe pahīne attani samanupassato	(7sb → 1-3 🐘💭🕵️🏹) Seeing that the hindrances have been given up in them,
pā-mojjaṃ jāyati,	rejoicing [in skillful Dharmas] is born.
(7sb → 4. 😁) pa-muditassa pīti jāyati,	(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,	(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,	(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.	(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.

…

6.2.6 - (4 jhānas)

… pe …
Paṭhamaṃ jhānaṃ upasampajja viharati.	They enter and remain in the first jhāna.
Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya:	When a monk knows and sees like this, would it be appropriate to say of them:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti?	“The soul and the body are the same thing” or “The soul and the body are different things”?’
Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya:	‘It would, reverend.’
‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.
Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi.	‘But reverends, I know and see like this.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā … pe …	“The soul and the body are the same thing” or “The soul and the body are different things”. …
dutiyaṃ jhānaṃ …	They enter and remain in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya:	When a monk knows and sees like this, would it be appropriate to say of them:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti?	“The soul and the body are the same thing” or “The soul and the body are different things”?’
Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya:	‘It would, reverend.’
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.
Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi.	‘But reverends, I know and see like this.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā … pe …	“The soul and the body are the same thing” or “The soul and the body are different things”. …
ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti …	They extend and project the mind toward knowledge and vision …
yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya:	When a monk knows and sees like this, would it be appropriate to say of them:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti?	“The soul and the body are the same thing” or “The soul and the body are different things”?’
… pe …
Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya:	‘It would, reverend.’
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.
Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi.	‘But reverends, I know and see like this.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā. … pe …	“The soul and the body are the same thing” or “The soul and the body are different things”. …

6.2.7 – (after 4 jhānas + wisdom they can answer if soul and body are same)

Nāparaṃ itthattāyāti pajānāti.	They understand: “… there is no return to any state of existence.”
Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya:	When a monk knows and sees like this, would it be appropriate to say of them:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti?	“The soul and the body are the same thing” or “The soul and the body are different things”?’
Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati na kallaṃ tassetaṃ vacanāya:	‘It would not, reverend.’
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.
Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi.	‘But reverends, I know and see like this.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā”ti.	“The soul and the body are the same thing” or “The soul and the body are different things”.’”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano oṭṭhaddho licchavī bhagavato bhāsitaṃ abhinandīti.	Satisfied, Oṭṭhaddha the Licchavi was happy with what the Buddha said.

7 – DN 7 Jāliya: with Jāliya

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 7	Long Discourses 7
Jāliyasutta	With Jāliya
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.	At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Tena kho pana samayena dve pabbajitā—	Now at that time two renunciates—
muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.	the wanderer Muṇḍiya and Jāliya the pupil of Dārupattika—came to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te dve pabbajitā bhagavantaṃ etadavocuṃ:	When the greetings and polite conversation were over, they stood to one side and said to the Buddha:

7.1 - he asks Buddha if soul and body are same thing

“kiṃ nu kho, āvuso gotama, taṃ jīvaṃ taṃ sarīraṃ, udāhu aññaṃ jīvaṃ aññaṃ sarīran”ti?	“Reverend Gotama, are the soul and the body the same thing, or they are different things?”
“Tena hāvuso, suṇātha sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, reverends, listen and pay close attention, I will speak.”
“Evamāvuso”ti kho te dve pabbajitā bhagavato paccassosuṃ.	“Yes, reverend,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“idhāvuso, tathāgato loke uppajjati arahaṃ, sammāsambuddho … pe …	“Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṃ kho, āvuso, bhikkhu sīlasampanno hoti.	That’s how a mendicant is accomplished in ethics. …
… pe …

7.2 - (7sb awakening sequence)

(7sb → 1-3 🐘💭🕵️🏹) Tassime pañca nīvaraṇe pahīne attani samanupassato	(7sb → 1-3 🐘💭🕵️🏹) Seeing that the hindrances have been given up in them,
pā-mojjaṃ jāyati,	rejoicing [in skillful Dharmas] is born.
(7sb → 4. 😁) pa-muditassa pīti jāyati,	(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,	(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,	(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.	(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.

…

7.3 - (4 jhānas)

… pe …
Paṭhamaṃ jhānaṃ upasampajja viharati.	They enter and remain in the first absorption …
Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya:	When a mendicant knows and sees like this, would it be appropriate to say of them:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.	‘The soul and the body are the same thing’ or ‘The soul and the body are different things’?”
Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya:	“It would, reverend.”
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.
Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi.	“But reverends, I know and see like this.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā … pe …	‘The soul and the body are the same thing’ or ‘The soul and the body are different things’. …
dutiyaṃ jhānaṃ …	They enter and remain in the second absorption …
tatiyaṃ jhānaṃ …	third absorption …
catutthaṃ jhānaṃ upasampajja viharati.	fourth absorption.
Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya:	When a mendicant knows and sees like this, would it be appropriate to say of them:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti?	‘The soul and the body are the same thing’ or ‘The soul and the body are different things’?”
Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati kallaṃ, tassetaṃ vacanāya:	“It would, reverend.”
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.
Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi.	“But reverends, I know and see like this.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā … pe …	‘The soul and the body are the same thing’ or ‘The soul and the body are different things’. …
ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti …	They extend and project the mind toward knowledge and vision …

7.4 - after jhāna + wisdom they can see if soul and body are same

yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya:	When a mendicant knows and sees like this, would it be appropriate to say of them:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.	‘The soul and the body are the same thing’ or ‘The soul and the body are different things’?”
Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati kallaṃ tassetaṃ vacanāya:	“It would, reverend.”
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.
Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi.	“But reverends, I know and see like this.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā … pe ….	‘The soul and the body are the same thing’ or ‘The soul and the body are different things’. …
Nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’
Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya:	When a mendicant knows and sees like this, would it be appropriate to say of them:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti?	‘The soul and the body are the same thing’ or ‘The soul and the body are different things’?”
Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, na kallaṃ tassetaṃ vacanāya:	“It would not, reverend.”
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti.
Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi.	“But reverends, I know and see like this.
Atha ca panāhaṃ na vadāmi:	Nevertheless, I do not say:
‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā”ti.	‘The soul and the body are the same thing’ or ‘The soul and the body are different things’.”
Idamavoca bhagavā.	That is what the Buddha said.
Satisfied, the two renunciates were happy with what the Buddha said.	Satisfied, the two renunciates were happy with what the Buddha said.
Attamanā te dve pabbajitā bhagavato bhāsitaṃ abhinandunti.	Attamanā te dve pabbajitā bhagavato bhāsitaṃ abhinandunti.

8 – DN 8 Mahā-sīhanāda: The Longer Discourse on the Lion’s Roar

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 8	Long Discourses 8
Mahāsīhanādasutta	The Longer Discourse on the Lion’s Roar
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā uruññāyaṃ viharati kaṇṇakatthale migadāye.	At one time the Buddha was staying near Ujuñña, in the deer park at Kaṇṇakatthala.
Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he stood to one side, and said to the Buddha:
“sutaṃ metaṃ, bho gotama:	“Master Gotama, I have heard the following:
‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti.	‘The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those self-mortifiers who live rough.’
Ye te, bho gotama, evamāhaṃsu: ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati?	Do those who say this repeat what the Buddha has said, and 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 bhavantaṃ gotaman”ti.	For we don’t want to misrepresent Master Gotama.”
“Ye te, kassapa, evamāhaṃsu: ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtena.	“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue.
Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.	With clairvoyance that is purified and superhuman, I see some self-mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell.
Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ.	But I see another self-mortifier who lives rough reborn in a good place, a heavenly realm.
Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.	I see some self-mortifier who takes it easy reborn in a place of loss.
Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ.	But I see another self-mortifier who takes it easy reborn in a good place, a heavenly realm.
Yohaṃ, kassapa, imesaṃ tapassīnaṃ evaṃ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṃ pajānāmi, sohaṃ kiṃ sabbaṃ tapaṃ garahissāmi, sabbaṃ vā tapassiṃ lūkhājīviṃ ekaṃsena upakkosissāmi upavadissāmi?	Since I truly understand the coming and going, dying and rebirth of these self-mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those self-mortifiers who live rough?
Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni.	There are some clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.
Tehipi me saddhiṃ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti.	They agree with me in some matters and disagree in others.
Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘sādhū’ti.	Some of the things that they applaud, I also applaud.
Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘na sādhū’ti.	Some of the things that they don’t applaud, I also don’t applaud.
Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘na sādhū’ti.	But some of the things that they applaud, I don’t applaud.
Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘sādhū’ti.	And some of the things that they don’t applaud, I do applaud.
Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘sādhū’ti.	Some of the things that I applaud, others also applaud.
Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘na sādhū’ti.	Some of the things that I don’t applaud, they also don’t applaud.
Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, pare taṃ ekaccaṃ vadanti ‘sādhū’ti.	But some of the things that I don’t applaud, others do applaud.
Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, pare taṃ ekaccaṃ vadanti ‘na sādhū’ti.	And some of the things that I do applaud, others don’t applaud.

8.1 - Examination

1. Samanuyuñjāpanakathā	1. Examination
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	I go up to them and say:
‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni.	‘Let us leave aside those matters on which we disagree.
Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ:	But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:
“ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.	“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.
Ko ime dhamme anavasesaṃ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti?	Who behaves like they’ve totally given these things up: the ascetic Gotama, or the teachers of other communities?”’
Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ:	It’s possible that they might say:
‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
Samaṇo gotamo ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti.	‘The ascetic Gotama behaves like he’s totally given those unskillful things up, compared with the teachers of other communities.’
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.	And that’s how, when sensible people pursue the matter, they will mostly praise us.
Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ:	In addition, sensible people, engaging, pressing, and grilling, would compare teacher with teacher or community with community:
‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.	‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.
Ko ime dhamme anavasesaṃ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?	Who proceeds having totally undertaken these things: the ascetic Gotama, or the teachers of other communities?’
Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ:	It’s possible that they might say:
‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
Samaṇo gotamo ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti.	‘The ascetic Gotama proceeds having totally undertaken these things, compared with the teachers of other communities.’
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.	And that’s how, when sensible people pursue the matter, they will mostly praise us.
Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ:	In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:
‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.	‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such.
Ko ime dhamme anavasesaṃ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?	Who behaves like they’ve totally given these things up: the ascetic Gotama’s disciples, or the disciples of other teachers?’
Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ:	It’s possible that they might say:
‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā.
Gotamasāvakasaṅgho ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti.	‘The ascetic Gotama’s disciples behave like they’ve totally given those unskillful things up, compared with the disciples of other teachers.’
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.	And that’s how, when sensible people pursue the matter, they will mostly praise us.
Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ.	In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community:
‘Ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.	‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such.
Ko ime dhamme anavasesaṃ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?	Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other teachers?’
Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ:	It’s possible that they might say:
‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā.
Gotamasāvakasaṅgho ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti.	‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other teachers.’
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.	And that’s how, when sensible people pursue the matter, they will mostly praise us.

8.2 - The Noble Eightfold Path

2. Ariyaaṭṭhaṅgikamagga	2. The Noble Eightfold Path
Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṃ dakkhati:	There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself:
‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti.	‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’
Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṃ dakkhati:	And what is that path?
‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti?
Ayameva ariyo aṭṭhaṅgiko maggo.	It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho, kassapa, maggo, ayaṃ paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṃ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti.	This is the path, this is the practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’”

8.3 - Practicing Self-Mortification

3. Tapopakkamakathā	3. Practicing Self-Mortification
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca:	When he had spoken, Kassapa said to the Buddha:
“imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.	“Reverend Gotama, those ascetics and brahmins consider these practices of self-mortification to be what makes someone a true ascetic or brahmin.
Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati.	They go naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati.	They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko;	They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti;	They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti … sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.	Those ascetics and brahmins also consider these practices of self-mortification to be what makes someone a true ascetic or brahmin.
Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.	They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca.	Those ascetics and brahmins also consider these practices of mortification to be what makes someone a true ascetic or brahmin.
Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti,	They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,	They tear out hair and beard, committed to this practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,	They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to persisting in the squatting position.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti,	They lie on a mat of thorns, making a mat of thorns their bed.
phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti,	They make their bed on a plank, or the bare ground.
ekapassayikopi hoti	They lie only on one side.
rajojalladharo,	They wear dust and dirt.
abbhokāsikopi hoti	They stay in the open air.
yathāsanthatiko,	They sleep wherever they lay their mat.
vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto,	They eat unnatural things, committed to the practice of eating unnatural foods.
apānakopi hoti apānakattamanuyutto,	They don’t drink, committed to the practice of not drinking liquids.
sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti.	They’re committed to the practice of undistractible-lucidity in water three times a day, including the evening.”

8.4 - The Uselessness of Self-Mortification

4. Tapopakkamaniratthakathā	4. The Uselessness of Self-Mortification
“Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano … pe … iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	“Kassapa, someone may practice all those forms of self-mortification,
Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā.	but if they haven’t developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being a true ascetic or brahmin.
Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	But take a monk who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.	When they achieve this, they’re called a monk who is a ‘true ascetic’ and also ‘a true brahmin’.
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca:	When he had spoken, Kassapa said to the Buddha:
“dukkaraṃ, bho gotama, sāmaññaṃ dukkaraṃ brahmaññan”ti.	“It’s hard, Master Gotama, to be a true ascetic or a true brahmin.”
“Pakati kho esā, kassapa, lokasmiṃ ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti.	“It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin.
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano … pe … iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	But someone might practice all those forms of self-mortification.
Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya:	And if it was only because of just that much, only because of that self-mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say that
‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti.	it’s hard to be a true ascetic or brahmin.
Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:	For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—
‘handāhaṃ acelako homi, muttācāro, hatthāpalekhano … pe … iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.	to practice all those forms of self-mortification.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya:	It’s because there’s something other than just that much, something other than that self-mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say that
‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti.	it’s hard to be a true ascetic or brahmin.
Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Take a monk who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.	When they achieve this, they’re called a monk who is a ‘true ascetic’ and also ‘a true brahmin’.
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca:	When he had spoken, Kassapa said to the Buddha:
“dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti.	“It’s hard, Master Gotama, to know a true ascetic or a true brahmin.”
“Pakati kho esā, kassapa, lokasmiṃ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.	“It’s typical in this world to think that it’s hard to know a true ascetic or brahmin.
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano … pe … iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	But someone might practice all those forms of self-mortification.
Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya:	And if it was only by just that much, only by that self-mortification that it was so very hard to know a true ascetic or brahmin, it wouldn’t be appropriate to say that
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.	it’s hard to know a true ascetic or brahmin.
Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi:	For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—
‘ayaṃ acelako hoti, muttācāro, hatthāpalekhano … pe … iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.	to know that someone is practicing all those forms of self-mortification.
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya:	It’s because there’s something other than just that much, something other than that self-mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say that
‘dujjāno samaṇo dujjāno brāhmaṇo’ti.	it’s hard to know a true ascetic or brahmin.
Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Take a monk who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.
Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.	When they achieve this, they’re called a monk who is a ‘true ascetic’ and also ‘a true brahmin’.”

8.5 - The Accomplishment of Ethics, undistractible-lucidity, and Wisdom

5. Sīlasamādhipaññāsampadā	5. The Accomplishment of Ethics, undistractible-lucidity, and Wisdom
Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca:	When he had spoken, Kassapa said to the Buddha:
“katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti?	“But Master Gotama, what is that accomplishment in ethics, in mind, and in wisdom?”
“Idha, kassapa, tathāgato loke uppajjati arahaṃ, sammāsambuddho … pe …	“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.	Seeing danger in the slightest flaw, a monk keeps the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have rememberfulness and lucid-discerning, and are content.
Kathañca, kassapa, bhikkhu sīlasampanno hoti?	And how is a monk accomplished in ethics?
Idha, kassapa, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.	It’s when a monk gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
Idampissa hoti sīlasampadāya … pe …	This pertains to their accomplishment in ethics. …
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.	There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. …
Seyyathidaṃ—santikammaṃ paṇidhikammaṃ … pe … osadhīnaṃ patimokkho
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.	They refrain from such unworthy branches of knowledge, such wrong livelihood.
Idampissa hoti sīlasampadāya.	This pertains to their accomplishment in ethics.
Sa kho so, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.	A monk thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato;	It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.
evameva kho, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.	In the same way, a monk thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
Evaṃ kho, kassapa, bhikkhu sīlasampanno hoti.	That’s how a monk is accomplished in ethics.
Ayaṃ kho, kassapa, sīlasampadā … pe …	This, Kassapa, is that accomplishment in ethics. …

(7sb awakening sequence)

(7sb → 1-3 🐘💭🕵️🏹) Tassime pañca nīvaraṇe pahīne attani samanupassato	(7sb → 1-3 🐘💭🕵️🏹) Seeing that the hindrances have been given up in them,
pā-mojjaṃ jāyati,	rejoicing [in skillful Dharmas] is born.
(7sb → 4. 😁) pa-muditassa pīti jāyati,	(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,	(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,	(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.	(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.

…

(4 jhānas)

paṭhamaṃ jhānaṃ upasampajja viharati.	They enter and remain in the first jhāna …
Idampissa hoti cittasampadāya … pe …	This pertains to their accomplishment in mind. …
dutiyaṃ jhānaṃ …	They enter and remain in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Idampissa hoti cittasampadāya.	This pertains to their accomplishment in mind.
Ayaṃ kho, kassapa, cittasampadā.	This, Kassapa, is that accomplishment in mind.
So evaṃ samāhite citte … pe …	When their mind is undistractify-&-lucidifyd like this,
ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti …	they extend and project it toward knowledge and vision …
idampissa hoti paññāsampadāya … pe …	This pertains to their accomplishment in wisdom. …
nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’
Idampissa hoti paññāsampadāya.	This pertains to their accomplishment in wisdom.
Ayaṃ kho, kassapa, paññāsampadā.	This, Kassapa, is that accomplishment in wisdom.
Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.	And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this.

8.6 - The Lion’s Roar

6. Sīhanādakathā	6. The Lion’s Roar
Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā.	There are, Kassapa, some ascetics and brahmins who teach ethics.
Te anekapariyāyena sīlassa vaṇṇaṃ bhāsanti.	They praise ethical conduct in many ways.
Yāvatā, kassapa, ariyaṃ paramaṃ sīlaṃ, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo.	But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still less my superior.
Atha kho ahameva tattha bhiyyo, yadidaṃ adhisīlaṃ.	Rather, I am the one who is superior when it comes to the higher ethics.
Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā.	There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin.
Te anekapariyāyena tapojigucchāya vaṇṇaṃ bhāsanti.	They praise mortification in disgust of sin in many ways.
Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo.	But as far as the highest noble mortification in disgust of sin goes, I don’t see anyone who’s my equal, still less my superior.
Atha kho ahameva tattha bhiyyo, yadidaṃ adhijegucchaṃ.	Rather, I am the one who is superior when it comes to the higher mortification in disgust of sin.
Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā.	There are, Kassapa, some ascetics and brahmins who teach wisdom.
Te anekapariyāyena paññāya vaṇṇaṃ bhāsanti.	They praise wisdom in many ways.
Yāvatā, kassapa, ariyā paramā paññā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo.	But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior.
Atha kho ahameva tattha bhiyyo, yadidaṃ adhipaññaṃ.	Rather, I am the one who is superior when it comes to the higher wisdom.
Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā.	There are, Kassapa, some ascetics and brahmins who teach freedom.
Te anekapariyāyena vimuttiyā vaṇṇaṃ bhāsanti.	They praise freedom in many ways.
Yāvatā, kassapa, ariyā paramā vimutti, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo.	But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior.
Atha kho ahameva tattha bhiyyo, yadidaṃ adhivimutti.	Rather, I am the one who is superior when it comes to the higher freedom.
Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘sīhanādaṃ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti.	‘The ascetic Gotama only roars his lion’s roar in an empty hut, not in an assembly.’
Te: ‘mā hevan’tissu vacanīyā.	They should be told, ‘Not so!’
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā.	What should be said is this: ‘The ascetic Gotama roars his lion’s roar, and he roars it in an assembly.’
Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti.	‘The ascetic Gotama roars his lion’s roar, and he roars it in an assembly. But he doesn’t roar it boldly.’
Te: ‘mā hevan’tissu vacanīyā.	They should be told, ‘Not so!’
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’ti evamassu, kassapa, vacanīyā.	What should be said is this: ‘The ascetic Gotama roars his lion’s roar, he roars it in an assembly, and he roars it boldly.’
Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṃ pañhaṃ pucchanti … pe …	‘The ascetic Gotama roars his lion’s roar, he roars it in an assembly, and he roars it boldly. But they don’t question him. …
pañhañca naṃ pucchanti; no ca kho nesaṃ pañhaṃ puṭṭho byākaroti … pe …	Or he doesn’t answer their questions. …
pañhañca nesaṃ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṃ ārādheti … pe …	Or his answers are not satisfactory. …
pañhassa ca veyyākaraṇena cittaṃ ārādheti; no ca kho sotabbaṃ maññanti … pe …	Or they don’t think him worth listening to. …
sotabbañcassa maññanti; no ca kho sutvā pasīdanti … pe …	Or they’re not confident after listening. …
sutvā cassa pasīdanti; no ca kho pasannākāraṃ karonti … pe …	Or they don’t show their confidence. …
pasannākārañca karonti; no ca kho tathattāya paṭipajjanti … pe …	Or they don’t practice accordingly. …
tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti.	Or they don’t succeed in their practice.’
Te: ‘mā hevan’tissu vacanīyā.	They should be told, ‘Not so!’
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṃ pucchanti, pañhañca nesaṃ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṃ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā.	What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in an assembly; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they’re confident after listening; they show their confidence; they practice accordingly; and they succeed in their practice.’

8.7 - The Probation For One Previously Ordained

7. Titthiyaparivāsakathā	7. The Probation For One Previously Ordained
Ekamidāhaṃ, kassapa, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate.	Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatra maṃ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṃ apucchi.	There a certain practitioner of self-mortification named Nigrodha asked me about the higher mortification in disgust of sin.
Tassāhaṃ adhijegucche pañhaṃ puṭṭho byākāsiṃ.	I answered his question.
Byākate ca pana me attamano ahosi paraṃ viya mattāyā”ti.	He was extremely happy with my answer.”
“Ko hi, bhante, bhagavato dhammaṃ sutvā na attamano assa paraṃ viya mattāya?	“Sir, who wouldn’t be extremely happy after hearing the Buddha’s teaching?
Ahampi hi, bhante, bhagavato dhammaṃ sutvā attamano paraṃ viya mattāya.	For I too am extremely happy after hearing the Buddha’s teaching!
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, so too the Buddha has made the teaching clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.	“Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mettha puggalavemattatā viditā”ti.	However, I have recognized individual differences in this matter.”
“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhanti pabbajjaṃ, ākaṅkhanti upasampadaṃ, cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.	“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the naked ascetic Kassapa received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He 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.”
Aññataro kho panāyasmā kassapo arahataṃ ahosīti.	And Venerable Kassapa became one of the perfected.

9 – DN 9 Poṭṭhapāda: with Poṭṭhapāda

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 9	Long Discourses 9

9.1 - On the Wanderer Poṭṭhapāda

Poṭṭhapādasutta	With Poṭṭhapāda
1. Poṭṭhapādaparibbājakavatthu	1. On the Wanderer Poṭṭhapāda
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi.	Now at that time the wanderer Poṭṭhapāda was residing together with three hundred wanderers in Mallikā’s single-halled monastery for group debates, set among the flaking pale-moon ebony trees.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.
Atha kho bhagavato etadahosi:	Then it occurred to him:
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ.	“It’s too early to wander for alms in Sāvatthī.
Yannūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti.	Why don’t I go to Mallikā’s monastery to visit the wanderer Poṭṭhapāda?”
Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.	So that’s what he did.
Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā.	Now at that time, Poṭṭhapāda was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as
Seyyathidaṃ—rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Addasā kho poṭṭhapādo paribbājako bhagavantaṃ dūratova āgacchantaṃ;	Poṭṭhapāda saw the Buddha coming off in the distance,
disvāna sakaṃ parisaṃ saṇṭhapesi:	and hushed his own assembly:
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.
Ayaṃ samaṇo gotamo āgacchati.	Here comes the ascetic Gotama.
Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī.	The venerable likes quiet and praises quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Evaṃ vutte, te paribbājakā tuṇhī ahesuṃ.	Then those wanderers fell silent.
Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami.	Then the Buddha approached Poṭṭhapāda,
Atha kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca:	who said to him:
“etu kho, bhante, bhagavā.	“Come, Blessed One!
Svāgataṃ, bhante, bhagavato.	Welcome, Blessed One!
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīdatu, bhante, bhagavā, idaṃ āsanaṃ paññattan”ti.	Please, sir, sit down, this seat is ready.”
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,
Poṭṭhapādopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Poṭṭhapāda took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho poṭṭhapādaṃ paribbājakaṃ bhagavā etadavoca:	The Buddha said to him:
“kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Poṭṭhapāda, what were you sitting talking about just now? What conversation was unfinished?”

9.1.1 - On the Cessation of Perception

1.1. Abhisaññānirodhakathā	1.1. On the Cessation of Perception
Evaṃ vutte, poṭṭhapādo paribbājako bhagavantaṃ etadavoca:	When he said this, the wanderer Poṭṭhapāda said to the Buddha:
“tiṭṭhatesā, bhante, kathā, yāya mayaṃ etarahi kathāya sannisinnā.	“Sir, leave aside what we were sitting talking about just now.
Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.	It won’t be hard for you to hear about that later.
Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kotūhalasālāya sannisinnānaṃ sannipatitānaṃ abhisaññānirodhe kathā udapādi:	Sir, a few days ago several ascetics and brahmins who follow various other paths were sitting together at the debating hall, and this discussion came up among them:
‘kathaṃ nu kho, bho, abhisaññānirodho hotī’ti?	‘How does the cessation of perception happen?’
Tatrekacce evamāhaṃsu:	Some of them said:
‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi.	‘A person’s perceptions arise and cease without cause or reason.
Yasmiṃ samaye uppajjanti, saññī tasmiṃ samaye hoti.	When they arise, you become percipient.
Yasmiṃ samaye nirujjhanti, asaññī tasmiṃ samaye hotī’ti.	When they cease, you become non-percipient.’
Ittheke abhisaññānirodhaṃ paññapenti. (1)	That’s how some describe the cessation of perception.
Tamañño evamāha:	But someone else says:
‘na kho pana metaṃ, bho, evaṃ bhavissati.	‘That’s not how it is, gentlemen!
Saññā hi, bho, purisassa attā.	Perception is a person’s self,
Sā ca kho upetipi apetipi.
Yasmiṃ samaye upeti, saññī tasmiṃ samaye hoti.	When it enters, you become percipient.
Yasmiṃ samaye apeti, asaññī tasmiṃ samaye hotī’ti.	When it departs, you become non-percipient.’
Ittheke abhisaññānirodhaṃ paññapenti. (2)	That’s how some describe the cessation of perception.
Tamañño evamāha:	But someone else says:
‘na kho pana metaṃ, bho, evaṃ bhavissati.	‘That’s not how it is, gentlemen!
Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā.	There are ascetics and brahmins of great power and might.
Te imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi.	They insert and extract a person’s perception.
Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti.	When they insert it, you become percipient.
Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti.	When they extract it, you become non-percipient.’
Ittheke abhisaññānirodhaṃ paññapenti. (3)	That’s how some describe the cessation of perception.
Tamañño evamāha:	But someone else says:
‘na kho pana metaṃ, bho, evaṃ bhavissati.	‘That’s not how it is, gentlemen!
Santi hi, bho, devatā mahiddhikā mahānubhāvā.	There are deities of great power and might.
Tā imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi.	They insert and extract a person’s perception.
Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti.	When they insert it, you become percipient.
Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti.	When they extract it, you become non-percipient.’
Ittheke abhisaññānirodhaṃ paññapenti. (4)	That’s how some describe the cessation of perception.
Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi:	That reminded me of the Buddha:
‘aho nūna bhagavā, aho nūna sugato, yo imesaṃ dhammānaṃ sukusalo’ti.	‘Surely it must be the Blessed One, the Holy One who is so skilled in such matters.’
Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa.	The Buddha is skilled and well-versed in the cessation of perception.
Kathaṃ nu kho, bhante, abhisaññānirodho hotī”ti?	How does the cessation of perception happen?”

9.1.2 - Perception Arises With a Cause

1.2. Sahetukasaññuppādanirodhakathā	1.2. Perception Arises With a Cause
“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṃsu:	“Regarding this, Poṭṭhapāda, those ascetics and brahmins who say that
‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṃ aparaddhaṃ.	a person’s perceptions arise and cease without cause or reason are wrong from the start.
Taṃ kissa hetu?	Why is that?
Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi.	Because a person’s perceptions arise and cease with cause and reason.
Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	With training, certain perceptions arise and certain perceptions cease.
Kā ca sikkhā”ti? Bhagavā avoca.	And what is that training?” said the Buddha.
“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṃ, sammāsambuddho … pe …	“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti … pe …	That’s how a monk is accomplished in ethics. …
tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Tassa yā purimā kāmasaññā, sā nirujjhati.	The sensual perception that they had previously ceases.
Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of the rapture and pleasure born of seclusion.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayaṃ sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	“Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains 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.
Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.	The subtle and true perception of the rapture and pleasure born of seclusion that they had previously ceases.
Samādhijapītisukhasukhumasaccasaññā tasmiṃ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of the rapture and pleasure born of undistractible-lucidity.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.	“Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate 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.’
Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.	The subtle and true perception of the rapture and pleasure born of undistractible-lucidity that they had previously ceases.
Upekkhāsukhasukhumasaccasaññā tasmiṃ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of equanimous pleasure.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	“Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.	The subtle and true perception of equanimous pleasure that they had previously ceases.
Adukkhamasukhasukhumasaccasaññā tasmiṃ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of neutral feeling.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	“Furthermore, a monk, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Tassa yā purimā rūpa-saññā, sā nirujjhati.	The perception of [physical] form that they had previously ceases.
Ākāsānañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of the dimension of infinite space.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	“Furthermore, a monk, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati.	The subtle and true perception of the dimension of infinite space that they had previously ceases.
Viññāṇañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of the dimension of infinite consciousness.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	“Furthermore, a monk, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati.	The subtle and true perception of the dimension of infinite consciousness that they had previously ceases.
Ākiñcaññāyatanasukhumasaccasaññā tasmiṃ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti.	At that time they have a subtle and true perception of the dimension of nothingness.
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.	That’s how, with training, certain perceptions arise and certain perceptions cease.
Ayampi sikkhā”ti bhagavā avoca.	And this is that training,” said the Buddha.
“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati.	“Poṭṭhapāda, from the time a monk here takes responsibility for their own perception, they proceed from one stage to the next, gradually reaching the peak of perception.
Tassa saññagge ṭhitassa evaṃ hoti:	Standing on the peak of perception they think:
‘cetayamānassa me pāpiyo, acetayamānassa me seyyo.	‘Intentionality is bad for me, it’s better to be free of it.
Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ;	For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyyan’ti.	Why don’t I neither make a choice nor form an intention?’
So na ceva ceteti, na ca abhisaṅkharoti.	They neither make a choice nor form an intention.
Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.	Those perceptions cease in them, and other coarser perceptions don’t arise.
So nirodhaṃ phusati.	They touch cessation.
Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.	And that, Poṭṭhapāda, is how the gradual cessation of perception is attained with awareness.
Taṃ kiṃ maññasi, poṭṭhapāda,	Bhagavā avoca What do you think, Poṭṭhapāda?
api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?	Have you ever heard of this before?”
“No hetaṃ, bhante.	“No, sir.
Evaṃ kho ahaṃ, bhante, bhagavato bhāsitaṃ ājānāmi:	This is how I understand what the Buddha said:
‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṃ phusati,	‘From the time a monk here takes responsibility for their own perception, they proceed from one stage to the next, gradually reaching the peak of perception.
tassa saññagge ṭhitassa evaṃ hoti:	Standing on the peak of perception they think:
“cetayamānassa me pāpiyo, acetayamānassa me seyyo.	“Intentionality is bad for me, it’s better to be free of it.
Ahañceva kho pana ceteyyaṃ abhisaṅkhareyyaṃ, imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ;	For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise.
yannūnāhaṃ na ceva ceteyyaṃ, na ca abhisaṅkhareyyan”ti.	Why don’t I neither make a choice nor form an intention?”
So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.	Those perceptions cease in them, and other coarser perceptions don’t arise.
So nirodhaṃ phusati.	They touch cessation.
Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.	And that is how the gradual cessation of perception is attained with awareness.’”
“Evaṃ, poṭṭhapādā”ti.	“That’s right, Poṭṭhapāda.”
“Ekaññeva nu kho, bhante, bhagavā saññaggaṃ paññapeti, udāhu puthūpi saññagge paññapetī”ti?	“Does the Buddha describe just one peak of perception, or many?”
“Ekampi kho ahaṃ, poṭṭhapāda, saññaggaṃ paññapemi, puthūpi saññagge paññapemī”ti.	“I describe the peak of perception as both one and many.”
“Yathā kathaṃ pana, bhante, bhagavā ekampi saññaggaṃ paññapeti, puthūpi saññagge paññapetī”ti?	“But sir, how do you describe it as one peak and as many?”
“Yathā yathā kho, poṭṭhapāda, nirodhaṃ phusati tathā tathāhaṃ saññaggaṃ paññapemi.	“I describe the peak of perception according to the specific manner in which one reaches cessation.
Evaṃ kho ahaṃ, poṭṭhapāda, ekampi saññaggaṃ paññapemi, puthūpi saññagge paññapemī”ti.	That’s how I describe the peak of perception as both one and many.”
“Saññā nu kho, bhante, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, udāhu ñāṇaṃ paṭhamaṃ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṃ acarimaṃ uppajjantī”ti?	“But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?”
“Saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hoti.	“Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge.
So evaṃ pajānāti:	They understand:
‘idappaccayā kira me ñāṇaṃ udapādī’ti.	‘My knowledge arose from a specific condition.’
Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ—	That is a way to understand how
yathā saññā paṭhamaṃ uppajjati, pacchā ñāṇaṃ, saññuppādā ca pana ñāṇuppādo hotī”ti.	perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge.”

9.1.3 - Perception and the Self

1.3. Saññāattakathā	1.3. Perception and the Self
“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?	“Sir, is perception a person’s self, or are perception and self different things?”
“Kaṃ pana tvaṃ, poṭṭhapāda, attānaṃ paccesī”ti?	“But Poṭṭhapāda, do you believe in a self?”
“Oḷārikaṃ kho ahaṃ, bhante, attānaṃ paccemi rūpiṃ cātumahābhūtikaṃ kabaḷīkārāhārabhakkhan”ti.	“I believe in a substantial self, sir, which is physical, made up of the four primary elements, and consumes solid food.”
“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṃ santaṃ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.	“Suppose there were such a substantial self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā.	Here is another way to understand how perception and self are different things.
Tiṭṭhateva sāyaṃ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.	So long as that substantial self remains, still some perceptions arise in a person and others cease.
Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā”ti.	That is a way to understand how perception and self are different things.”
“Manomayaṃ kho ahaṃ, bhante, attānaṃ paccemi sabbaṅgapaccaṅgiṃ ahīnindriyan”ti.	“Sir, I believe in a mind-made self which is complete in all its various parts, not deficient in any faculty.”
“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.	“Suppose there were such a mind-made self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā.	Here is another way to understand how perception and self are different things.
Tiṭṭhateva sāyaṃ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.	So long as that mind-made self remains, still some perceptions arise in a person and others cease.
Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā”ti.	That too is a way to understand how perception and self are different things.”
“Arūpiṃ kho ahaṃ, bhante, attānaṃ paccemi saññāmayan”ti.	“Sir, I believe in a non-physical self which is made of perception.”
“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.	“Suppose there were such a non-physical self, Poṭṭhapāda. In that case, perception would be one thing, the self another.
Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā.	Here is another way to understand how perception and self are different things.
Tiṭṭhateva sāyaṃ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.	So long as that non-physical self remains, still some perceptions arise in a person and others cease.
Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā”ti.	That too is a way to understand how perception and self are different things.”
“Sakkā panetaṃ, bhante, mayā ñātuṃ:	“But, sir, am I able to know whether
‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?	perception is a person’s self, or whether perception and self are different things?”
“Dujjānaṃ kho etaṃ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:	“It’s hard for you to understand this, since you have a different view, creed, belief, practice, and tradition.”
‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.
“Sacetaṃ, bhante, mayā dujjānaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:	“Well, if that’s the case, sir,
‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā;
kiṃ pana, bhante, ‘sassato loko, idameva saccaṃ moghamaññan’”ti?	then is this right: ‘The cosmos is eternal. This is the only truth, anything else is wrong’?”
“Abyākataṃ kho etaṃ, poṭṭhapāda, mayā:	“This has not been declared by me, Poṭṭhapāda.”
‘sassato loko, idameva saccaṃ moghamaññan’”ti.
“Kiṃ pana, bhante, ‘asassato loko, idameva saccaṃ moghamaññan’”ti?	“Then is this right: ‘The cosmos is not eternal. This is the only truth, anything else is wrong’?”
“Etampi kho, poṭṭhapāda, mayā abyākataṃ:	“This too has not been declared by me.”
‘asassato loko, idameva saccaṃ moghamaññan’”ti.
“Kiṃ pana, bhante, ‘antavā loko … pe …	“Then is this right: ‘The cosmos is finite …’ …
‘anantavā loko …	‘The cosmos is infinite …’ …
‘taṃ jīvaṃ taṃ sarīraṃ …	‘The soul and the body are the same thing …’ …
‘aññaṃ jīvaṃ aññaṃ sarīraṃ …	‘The soul and the body are different things …’ …
‘hoti tathāgato paraṃ maraṇā …	‘A Realized One exists after death …’ …
‘na hoti tathāgato paraṃ maraṇā …	‘A Realized One doesn’t exist after death …’ …
‘hoti ca na ca hoti tathāgato paraṃ maraṇā …	‘A Realized One both exists and doesn’t exist after death …’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti?	‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is wrong’?”
“Etampi kho, poṭṭhapāda, mayā abyākataṃ:	“This too has not been declared by me.”
‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.
“Kasmā panetaṃ, bhante, bhagavatā abyākatan”ti?	“Why haven’t these things been declared by the Buddha?”
“Na hetaṃ, poṭṭhapāda, atthasaṃhitaṃ na dhammasaṃhitaṃ nādibrahmacariyakaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati,	“Because they’re not beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
tasmā etaṃ mayā abyākatan”ti.	That’s why I haven’t declared them.”
“Kiṃ pana, bhante, bhagavatā byākatan”ti?	“Then what has been declared by the Buddha?”
“Idaṃ dukkhanti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṃ. Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.	“I have declared this: ‘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’.”
“Kasmā panetaṃ, bhante, bhagavatā byākatan”ti?	“Why have these things been declared by the Buddha?”
“Etañhi, poṭṭhapāda, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ, etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati;	“Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
tasmā etaṃ mayā byākatan”ti.	That’s why I have declared them.”
“Evametaṃ, bhagavā, evametaṃ, sugata.	“That’s so true, Blessed One! That’s so true, Holy One!
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	Please, sir, go at your convenience.”
Atha kho bhagavā uṭṭhāyāsanā pakkāmi.	Then the Buddha got up from his seat and left.
Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṃ paribbājakaṃ samantato vācā sannitodakena sañjhabbharimakaṃsu:	Soon after the Buddha left, those wanderers gave Poṭṭhapāda a comprehensive tongue-lashing:
“evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati:	“No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him:
‘evametaṃ, bhagavā, evametaṃ, sugatā’ti.	‘That’s so true, Blessed One! That’s so true, Holy One!’
Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma:	We understand that the ascetic Gotama didn’t make any definitive statement at all regarding whether the cosmos is eternal and so on.”
‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti.
Evaṃ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca:	When they said this, Poṭṭhapāda said to them:
“ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi:	“I too understand that the ascetic Gotama didn’t make any definitive statement at all regarding whether the cosmos is eternal and so on.
‘sassato loko’ti vā, ‘asassato loko’ti vā … pe …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā;
api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ.	Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the invariance of natural principles.
Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti?	So how could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?”

9.2 - On Citta Hatthisāriputta

2. Cittahatthisāriputtapoṭṭhapādavatthu	2. On Citta Hatthisāriputta
Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then after two or three days had passed, Citta Hatthisāriputta and Poṭṭhapāda went to see the Buddha. Citta Hatthisāriputta bowed and sat down to one side.
Poṭṭhapādo pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	But the wanderer Poṭṭhapāda exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side.
Ekamantaṃ nisinno kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca:	Poṭṭhapāda told the Buddha what had happened after he left. The Buddha said:
“tadā maṃ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṃsu:
‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati:
“evametaṃ, bhagavā, evametaṃ, sugatā”ti.
Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma:
“sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṃ jīvaṃ taṃ sarīran”ti vā, “aññaṃ jīvaṃ aññaṃ sarīran”ti vā, “hoti tathāgato paraṃ maraṇā”ti vā, “na hoti tathāgato paraṃ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti.
Evaṃ vuttāhaṃ, bhante, te paribbājake etadavocaṃ:
‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi:
“sassato loko”ti vā, “asassato loko”ti vā … pe …
“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā;
api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ.
Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā’”ti?
“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā;	“All those wanderers, Poṭṭhapāda, are blind and sightless.
tvaṃyeva nesaṃ eko cakkhumā.	You are the only one who sees.
Ekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā;	For I have taught and pointed out both things that are definitive
anekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.	and things that are not definitive.
Katame ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā?	And what things have I taught and pointed out that are not definitive?
‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto;	‘The cosmos is eternal’ …
‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto;	‘The cosmos is not eternal’ …
‘antavā loko’ti kho, poṭṭhapāda … pe …	‘The cosmos is finite’ …
‘anantavā loko’ti kho, poṭṭhapāda …	‘The cosmos is infinite’ …
‘taṃ jīvaṃ taṃ sarīran’ti kho, poṭṭhapāda …	‘The soul is the same thing as the body’ …
‘aññaṃ jīvaṃ aññaṃ sarīran’ti kho, poṭṭhapāda …	‘The soul and the body are different things’ …
‘hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda …	‘A Realized One exists after death’ …
na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda …	‘A Realized One doesn’t exist after death’ …
‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda …	‘A Realized One both exists and doesn’t exist after death’ …
‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto.	‘A Realized One neither exists nor doesn’t exist after death.’
Kasmā ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā?	And why haven’t I taught and pointed out such things that are not definitive?
Na hete, poṭṭhapāda, atthasaṃhitā na dhammasaṃhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.	Because those things aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmā te mayā anekaṃsikā dhammā desitā paññattā.	That’s why I haven’t taught and pointed them out.

9.2.1 - Things That Are Definitive

2.1. Ekaṃsikadhammā	2.1. Things That Are Definitive
Katame ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā?	And what things have I taught and pointed out that are definitive?
Idaṃ dukkhanti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.	‘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’.”
Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.
Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.
Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.
Kasmā ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā?	And why have I taught and pointed out such things that are definitive?
Ete hi, poṭṭhapāda, atthasaṃhitā, ete dhammasaṃhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.	Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Tasmā te mayā ekaṃsikā dhammā desitā paññattā.	That’s why I have taught and pointed them out.
Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti.	‘The self is exclusively happy and is sound after death.’
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	I go up to them and say:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino:	‘Is it really true that this is the venerables’ view?’
“ekantasukhī attā hoti arogo paraṃ maraṇā”’ti?
Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.	And they answer, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti?	‘But do you meditate knowing and seeing an exclusively happy world?’
Iti puṭṭhā ‘no’ti vadanti.	Asked this, they say, ‘No.’
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti?	‘But have you perceived an exclusively happy self for a single day or night, or even half a day or night?’
Iti puṭṭhā ‘no’ti vadanti.	Asked this, they say, ‘No.’
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘api pana tumhe āyasmanto jānātha:	‘But do you know
“ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?	a path and a practice to realize an exclusively happy world?’
Iti puṭṭhā ‘no’ti vadanti.	Asked this, they say, ‘No.’
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha:	‘But have you ever heard the voice of the deities reborn in an exclusively happy world saying:
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;	“Practice well, dear sirs, practice directly so as to realize an exclusively happy world.
mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā”’ti?	For this is how we practiced, and we were reborn in an exclusively happy world”?’
Iti puṭṭhā ‘no’ti vadanti.	Asked this, they say, ‘No.’
Taṃ kiṃ maññasi, poṭṭhapāda,	What do you think, Poṭṭhapāda?
nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t what they say turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
“Seyyathāpi, poṭṭhapāda, puriso evaṃ vadeyya:	“Suppose, Poṭṭhapāda, a man were to say:
‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti.	‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?	‘Mister, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a merchant, or a worker?’
Iti puṭṭho ‘no’ti vadeyya.	Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ evaṃnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’ti?	‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’
Iti puṭṭho ‘no’ti vadeyya.	Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti?	‘Mister, do you desire someone who you’ve never even known or seen?’
Iti puṭṭho ‘āmā’ti vadeyya.	Asked this, he’d say, ‘Yes.’
Taṃ kiṃ maññasi, poṭṭhapāda,	What do you think, Poṭṭhapāda?
nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“In the same way, the ascetics and brahmins who have those various doctrines and views …
‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino:
“ekantasukhī attā hoti arogo paraṃ maraṇā”’ti?
Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.
Tyāhaṃ evaṃ vadāmi:
‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	Doesn’t what they say turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya.	“Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?	‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
Iti puṭṭho ‘no’ti vadeyya.	Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti?	‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’
Iti puṭṭho ‘āmā’ti vadeyya.	Asked this, he’d say, ‘Yes.’
Taṃ kiṃ maññasi, poṭṭhapāda,	What do you think, Poṭṭhapāda?
nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	“In the same way, the ascetics and brahmins who have those various doctrines and views …
‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino:
“ekantasukhī attā hoti arogo paraṃ maraṇā”’ti?
Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.
Tyāhaṃ evaṃ vadāmi:
‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti?
Iti puṭṭhā ‘no’ti vadanti.
Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	Doesn’t what they say turn out to have no demonstrable basis?”
“Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”

9.2.2 - Three Kinds of Reincarnation

2.2. Tayoattapaṭilābha	2.2. Three Kinds of Reincarnation
“Tayo kho me, poṭṭhapāda, attapaṭilābhā—	“Poṭṭhapāda, there are these three kinds of reincarnation:
oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho.	a substantial reincarnation, a mind-made reincarnation, and a non-physical reincarnation.
Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho?	And what is a substantial reincarnation?
Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṃ oḷāriko attapaṭilābho.	It is physical, made up of the four primary elements, and consumes solid food.
Katamo manomayo attapaṭilābho?	What is a mind-made reincarnation?
Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṃ manomayo attapaṭilābho.	It is physical, mind-made, complete in all its various parts, not deficient in any faculty.
Katamo arūpo attapaṭilābho?	What is a non-physical reincarnation?
Arūpī saññāmayo, ayaṃ arūpo attapaṭilābho.	It is non-physical, made of perception.
Oḷārikassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi:	I teach the Dhamma for the giving up of these three kinds of reincarnation:
‘yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	‘When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.’
Siyā kho pana te, poṭṭhapāda, evamassa:	Poṭṭhapāda, you might think:
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.	‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’
Na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.	Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. And there will be only joy and happiness, pacification, rememberfulness and awareness. Such a life is pleasureful.
Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ:	If others should ask us:
‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma:	‘But reverends, what is that substantial reincarnation?’ We’d answer like this:
‘ayaṃ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	‘This is that substantial reincarnation.’
Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ:	If others should ask us:
‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti?	‘But reverends, what is that mind-made reincarnation?’ We’d answer like this:
Tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma:
‘ayaṃ vā so, āvuso, manomayo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	‘This is that mind-made reincarnation.’
Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ:	If others should ask us:
‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha, yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti?	‘But reverends, what is that non-physical reincarnation?’ We’d answer like this:
Tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma:
‘ayaṃ vā so, āvuso, arūpo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema, yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.	‘This is that non-physical reincarnation.’
Taṃ kiṃ maññasi, poṭṭhapāda,	What do you think, Poṭṭhapāda?
nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t that statement turn out to have a demonstrable basis?”
“Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṃ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā.	“Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?	‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
So evaṃ vadeyya:	He’d say:
‘ayaṃ vā so, āvuso, pāsādo, yassāhaṃ ārohaṇāya nisseṇiṃ karomi, tasseva pāsādassa heṭṭhā’ti.	‘This is that stilt longhouse for which I’m building a ladder, right underneath it.’
Taṃ kiṃ maññasi, poṭṭhapāda,	What do you think, Poṭṭhapāda?
nanu evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t that man’s statement turn out to have a demonstrable basis?”
“Addhā kho, bhante, evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
Evaṃ vutte, citto hatthisāriputto bhagavantaṃ etadavoca:	When the Buddha had spoken, Citta Hatthisāriputta said:
“yasmiṃ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṃ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;	“Sir, while in a substantial reincarnation, are the mind-made and non-physical reincarnations fictitious,
oḷāriko vāssa attapaṭilābho tasmiṃ samaye sacco hoti.	and only the substantial reincarnation real?
Yasmiṃ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;	While in a mind-made reincarnation, are the substantial and non-physical reincarnations fictitious,
manomayo vāssa attapaṭilābho tasmiṃ samaye sacco hoti.	and only the mind-made reincarnation real?
Yasmiṃ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti;	While in a non-physical reincarnation, are the substantial and mind-made reincarnations fictitious,
arūpo vāssa attapaṭilābho tasmiṃ samaye sacco hotī”ti.	and only the non-physical reincarnation real?”
“Yasmiṃ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati;	“While in a substantial reincarnation, it’s not referred to as a mind-made or non-physical reincarnation,
oḷāriko attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.	only as a substantial reincarnation.
Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati;	While in a mind-made reincarnation, it’s not referred to as a substantial or non-physical reincarnation,
manomayo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.	only as a mind-made reincarnation.
Yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati;	While in a non-physical reincarnation, it’s not referred to as a substantial or mind-made reincarnation,
arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.	only as a non-physical reincarnation.
Sace taṃ, citta, evaṃ puccheyyuṃ:	Citta, suppose they were to ask you:
‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ nāhosi;	‘Did you exist in the past?
bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi;	Will you exist in the future?
atthi tvaṃ etarahi, na tvaṃ natthī’ti.	Do you exist now?’
Evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī”ti?	How would you answer?”
“Sace maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, if they were to ask me this,
‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ na ahosi;
bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi;
atthi tvaṃ etarahi, na tvaṃ natthī’ti.
Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ:	I’d answer like this:
‘ahosāhaṃ atītamaddhānaṃ, nāhaṃ na ahosiṃ;	‘I existed in the past.
bhavissāmahaṃ anāgatamaddhānaṃ, nāhaṃ na bhavissāmi;	I will exist in the future.
atthāhaṃ etarahi, nāhaṃ natthī’ti.	I exist now.’
Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer.”
“Sace pana taṃ, citta, evaṃ puccheyyuṃ:	“But Citta, suppose they were to ask you:
‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno?	‘Is the reincarnation you had in the past your only real one, and those of the future and present fictitious?
Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno?	Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious?
Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.	Is the reincarnation you have now your only real one, and those of the past and future fictitious?’
Evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī”ti?	How would you answer?”
“Sace pana maṃ, bhante, evaṃ puccheyyuṃ:	“Sir, if they were to ask me this,
‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno.
Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno.
Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ:	I’d answer like this:
‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco ahosi, mogho anāgato, mogho paccuppanno.	‘The reincarnation I had in the past was real at that time, and those of the future and present fictitious.
Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco bhavissati, mogho atīto, mogho paccuppanno.	The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious.
Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.	The reincarnation I have now is real at this time, and those of the past and future fictitious.’
Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyan”ti.	That’s how I’d answer.”
“Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati, na arūpo attapaṭilābhoti saṅkhaṃ gacchati.	“In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.
Oḷāriko attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.
Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti … pe …
yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati;
arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.
Seyyathāpi, citta, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo.	From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
Yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati, na sappimaṇḍoti saṅkhaṃ gacchati;	While it’s milk, it’s not referred to as curds, butter, ghee, or cream of ghee.
khīrantveva tasmiṃ samaye saṅkhaṃ gacchati.	It’s only referred to as milk.
Yasmiṃ samaye dadhi hoti … pe …	While it’s curd
navanītaṃ hoti …	or butter
sappi hoti …	or ghee
sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati, na dadhīti saṅkhaṃ gacchati, na navanītanti saṅkhaṃ gacchati, na sappīti saṅkhaṃ gacchati;	or cream of ghee, it’s not referred to as anything else,
sappimaṇḍotveva tasmiṃ samaye saṅkhaṃ gacchati.	only under its own name.
Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti … pe …	In the same way, while in any one of the three reincarnations, it’s not referred to as the other two, only under its own name.
yasmiṃ, citta, samaye manomayo attapaṭilābho hoti … pe …
yasmiṃ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati, na manomayo attapaṭilābhoti saṅkhaṃ gacchati;
arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.
Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.	These are the world’s usages, terms, expressions, and descriptions, which the Realized One uses without misapprehending them.”
Evaṃ vutte, poṭṭhapādo paribbājako bhagavantaṃ etadavoca:	When he had spoken, the wanderer Poṭṭhapāda said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, so too the Buddha has made the teaching clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	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.”

9.2.3 - The Ordination of Citta Hatthisāriputta

2.3. Cittahatthisāriputtaupasampadā	2.3. The Ordination of Citta Hatthisāriputta
Citto pana hatthisāriputto bhagavantaṃ etadavoca:	But Citta Hatthisāriputta said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, so too the Buddha has made the teaching clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And Citta Hatthisāriputta received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthAttāyā”ti abbhaññāsi.	He 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.”
Aññataro kho panāyasmā citto hatthisāriputto arahataṃ ahosīti.	And Venerable Citta Hatthisāriputta became one of the perfected.

10 – DN 10 Subha: with Subha

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 10	Long Discourses 10
Subhasutta	With Subha
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati.	At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully nirvana'd.
Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati kenacideva karaṇīyena.	Now at that time the brahmin student Subha, Todeyya’s son, was residing in Sāvatthī on some business.
Atha kho subho māṇavo todeyyaputto aññataraṃ māṇavakaṃ āmantesi:	Then he addressed a certain student:
“ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Here, student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.
Evañca vadehi:	And then say:
‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. “Evaṃ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	‘Sir, please visit the student Subha, Todeyya’s son, at his home out of compassion.’” “Yes, sir,” replied the student, and did as he was asked.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so māṇavako āyasmantaṃ ānandaṃ etadavoca:
“subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati;
evañca vadeti:
‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Evaṃ vutte, āyasmā ānando taṃ māṇavakaṃ etadavoca:	When he had spoken, Venerable Ānanda said to him:
“akālo kho, māṇavaka.	“It’s not the right time, student.
Atthi me ajja bhesajjamattā pītā.	I’ve drunk sufficient refreshments for today.
Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti.	But hopefully tomorrow I’ll get a chance to visit him.”
“Evaṃ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; upasaṅkamitvā subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca:	“Yes, sir,” replied the student. He went back to Subha, and told him what had happened, adding:
“avocumhā kho mayaṃ bhoto vacanena taṃ bhavantaṃ ānandaṃ:
‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati, evañca vadeti:
“sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā”’ti.
Evaṃ vutte, bho, samaṇo ānando maṃ etadavoca:
‘akālo kho, māṇavaka.
Atthi me ajja bhesajjamattā pītā.
Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti.
Ettāvatāpi kho, bho, katameva etaṃ, yato kho so bhavaṃ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti.	“This much, sir, I managed to do. At least Master Ānanda will take the opportunity to visit tomorrow.”
Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.	Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto āyasmantaṃ ānandaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:
“bhavañhi ānando tassa bhoto gotamassa dīgharattaṃ upaṭṭhāko santikāvacaro samīpacārī.	“Master Ānanda, you were Master Gotama’s attendant. You were close to him, living in his presence.
Bhavametaṃ ānando jāneyya, yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi.	You ought to know what things Master Gotama praised, and in which he encouraged, settled, and grounded all these people.
Katamesānaṃ kho, bho ānanda, dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosi; kattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti?	What were those things?”
“Tiṇṇaṃ kho, māṇava, khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi.	“Student, the Buddha praised three sets of things, and that’s what he encouraged, settled, and grounded all these people in.
Katamesaṃ tiṇṇaṃ?	What three?
Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa.	The entire spectrum of noble ethics, undistractible-lucidity, and wisdom.
Imesaṃ kho, māṇava, tiṇṇaṃ khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti.	These are the three sets of things that the Buddha praised.”

10.1 - The Entire Spectrum of Ethics

1. Sīlakkhandha	1. The Entire Spectrum of Ethics
“Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti?	“But what was that noble spectrum of ethics that the Buddha praised?”
“Idha, māṇava, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	“Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.	A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.	They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:	and reflect:
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā,	‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.	It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.	Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.	After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.	Once they’ve gone forth, they live restrained in the monastic code, with appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have rememberfulness and lucid-discerning, and are content.
Kathañca, māṇava, bhikkhu sīlasampanno hoti?	And how is a monk accomplished in ethics?
Idha, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.	It’s when a monk gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. …
Yampi, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati;
idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti,	There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.
seyyathidaṃ—santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho	This includes rites for propitiation, for fulfilling wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.	They refrain from such unworthy branches of knowledge, such wrong livelihood. …
Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti,
seyyathidaṃ—santikammaṃ paṇidhikammaṃ … pe … osadhīnaṃ paṭimokkho
iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.
Idampissa hoti sīlasmiṃ.	This pertains to their ethics.
Sa kho so, māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.	A monk thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato;	It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.
evameva kho, māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.	A monk thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.	When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
Evaṃ kho, māṇava, bhikkhu sīlasampanno hoti.	That’s how a monk is accomplished in ethics.
Ayaṃ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi.	This is that noble spectrum of ethics that the Buddha praised.
Atthi cevettha uttarikaraṇīyan”ti.	But there is still more to be done.”
“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.	“It’s incredible, Master Ānanda, it’s amazing,
So cāyaṃ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo.	This noble spectrum of ethics is complete, not lacking anything!
Evaṃ paripuṇṇañcāhaṃ, bho ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.	Such a complete spectrum of ethics cannot be seen among the other ascetics and brahmins.
Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu:	Were other ascetics and brahmins to see such a complete spectrum of noble ethics in themselves, they’d be delighted with just that much:
‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti.	‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’
Atha ca pana bhavaṃ ānando evamāha:	And yet you say:
‘atthi cevettha uttarikaraṇīyan’”ti.	‘But there is still more to be done.’

10.2 - The Spectrum of undistractible-lucidity

2. Samādhikkhandha	2. The Spectrum of undistractible-lucidity
“Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti?	But what, Master Ānanda, was that noble spectrum of undistractible-lucidity that the Buddha praised?”
“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti?	“And how, student, does a monk guard the sense doors?
Idha, māṇava, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī;	When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ; tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā … pe …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;	When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ; tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.	When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
Evaṃ kho, māṇava, bhikkhu indriyesu guttadvāro hoti.	That’s how a monk guards the sense doors.
Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti?	And how does a monk have rememberfulness and lucid-discerning?
Idha, māṇava, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṃ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.	That’s how a monk has rememberfulness and lucid-discerning.
Kathañca, māṇava, bhikkhu santuṭṭho hoti?	And how is a monk content?
Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.	It’s when a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;	They’re like a bird: wherever it flies, wings are its only burden.
evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.	In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
Evaṃ kho, māṇava, bhikkhu santuṭṭho hoti.	That’s how a monk is content.
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato	When they have this noble spectrum of ethics, this noble sense restraint, this noble rememberfulness and lucid-discerning, and this noble contentment,
vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish rememberfulness right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṃ parisodheti.	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti.	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti.	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
Seyyathāpi, māṇava, puriso iṇaṃ ādāya kammante payojeyya.	Suppose a man who has gotten into debt were to apply himself to work,
Tassa te kammantā samijjheyyuṃ.	and his efforts proved successful.
So yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya.	He would pay off the original loan and have enough left over to support his partner.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ.
Tassa me te kammantā samijjhiṃsu.
Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	he’d be filled with joy and happiness.
Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā.	Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak.
So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā.	But after some time they’d recover from that illness, and regain their appetite and their strength.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā.
Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.
Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa.	Suppose a person was imprisoned in a jail.
So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo.	But after some time they were released from jail, safe and sound, with no loss of wealth.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ.
Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.
Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.	Suppose a person was a bondservant. They belonged to someone else and were unable to go where they wish.
So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo.	But after some time they’d be freed from servitude and become their own master, an emancipated individual able to go where they wish.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṅgamo.
Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.
Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ.	Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat.
So aparena samayena taṃ kantāraṃ nitthareyya, sotthinā gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ.	But after some time they crossed over the desert safely, reaching the neighborhood of a village, a sanctuary free of peril.
Tassa evamassa:	Thinking about this,
‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ.
Somhi etarahi taṃ kantāraṃ nitthiṇṇo, sotthinā gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti.
So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.	they’d be filled with joy and happiness.
Evameva kho, māṇava, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.	In the same way, as long as these five hindrances are not given up inside themselves, a monk regards them as a debt, a disease, a prison, slavery, and a desert crossing.
Seyyathāpi, māṇava, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ.	But when these five hindrances are given up inside themselves, a monk regards this as freedom from debt, good health, release from prison, emancipation, and sanctuary.
Evameva kho bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī.	It’s like when an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
Evameva kho, māṇava, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.
Idampissa hoti samādhismiṃ.	This pertains to their undistractible-lucidity.
Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a monk enters and remains 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.
So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.
Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.	It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
Evameva kho, māṇava, bhikkhu … pe …	In the same way, a monk drenches, steeps, fills, and spreads their body with rapture and pleasure born of undistractible-lucidity. There’s no part of the body that’s not spread with rapture and pleasure born of undistractible-lucidity.
yampi, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.
So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.
Idampissa hoti samādhismiṃ.	This pertains to their undistractible-lucidity.
Puna caparaṃ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a monk enters and remains in the third jhāna, where they meditate 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.’
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.	They drench, steep, fill, and spread their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.
Seyyathāpi, māṇava, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa.	It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.
Evameva kho, māṇava, bhikkhu … pe …	In the same way, a monk drenches, steeps, fills, and spreads their body with pleasure free of rapture. There’s no part of the body that’s not spread with pleasure free of rapture.
yampi, māṇava, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.
Idampissa hoti samādhismiṃ.	This pertains to their undistractible-lucidity.
Puna caparaṃ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a monk enters and remains in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;	They sit spreading their body through with pure bright mind.
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.	There’s no part of the body that’s not spread with pure bright mind.
Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa.	It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.
Evameva kho, māṇava, bhikkhu … pe …	In the same way, a monk sits spreading their body through with pure bright mind. There's no part of their body that's not spread with pure bright mind.
yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.
Idampissa hoti samādhismiṃ.	This pertains to their undistractible-lucidity.
Ayaṃ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi.	This is that noble spectrum of undistractible-lucidity that the Buddha praised.
Atthi cevettha uttarikaraṇīyan”ti.	But there is still more to be done.”
“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.	“It’s incredible, Master Ānanda, it’s amazing!
So cāyaṃ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo.	This noble spectrum of undistractible-lucidity is complete, not lacking anything!
Evaṃ paripuṇṇañcāhaṃ, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.	Such a complete spectrum of undistractible-lucidity cannot be seen among the other ascetics and brahmins.
Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu:	Were other ascetics and brahmins to see such a complete spectrum of noble undistractible-lucidity in themselves, they’d be delighted with just that much:
‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti.	‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’
Atha ca pana bhavaṃ ānando evamāha:	And yet you say:
‘atthi cevettha uttarikaraṇīyan’ti.	‘But there is still more to be done.’

10.3 - The Spectrum of Wisdom

3. Paññākkhandha	3. The Spectrum of Wisdom
Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti?	But what, Master Ānanda, was that noble spectrum of wisdom that the Buddha praised?”
“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.	“When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.
So evaṃ pajānāti:	They understand:
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.	‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.’
Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā.	Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown.
Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti.	And someone with good eyesight were to take it in their hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
Evameva kho, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.
So evaṃ pajānāti:
‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo. Idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.
Yampi, māṇava, bhikkhu evaṃ samāhite citte … pe …
āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.
So evaṃ pajānāti … pe …
ettha paṭibaddhanti.
Idampissa hoti paññāya.	This pertains to their wisdom.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body.
So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.
Seyyathāpi, māṇava, puriso muñjamhā īsikaṃ pavāheyya.	Suppose a person was to draw a reed out from its sheath.
Tassa evamassa:	They’d think:
‘ayaṃ muñjo ayaṃ īsikā; añño muñjo aññā īsikā; muñjamhā tveva īsikā pavāḷhā’ti.	‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’
Seyyathā vā pana, māṇava, puriso asiṃ kosiyā pavāheyya.	Or suppose a person was to draw a sword out from its scabbard.
Tassa evamassa:	They’d think:
‘ayaṃ asi, ayaṃ kosi; añño asi, aññā kosi; kosiyā tveva asi pavāḷho’ti.	‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’
Seyyathā vā pana, māṇava, puriso ahiṃ karaṇḍā uddhareyya.	Or suppose a person was to draw a snake out from its slough.
Tassa evamassa:	They’d think:
‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.	‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’
Evameva kho, māṇava, bhikkhu … pe …	In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward the creation of a mind-made body.
yampi, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti … pe ….
Idampissa hoti paññāya.	This pertains to their wisdom.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward psychic power.
So anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.	They wield the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.	Suppose an expert potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.
Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaññadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.	Or suppose an expert ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.
Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaññadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.	Or suppose an expert goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.
Evameva kho, māṇava, bhikkhu … pe … yampi māṇava bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward psychic power.
So anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti … pe … yāva brahmalokāpi kāyena vasaṃ vatteti.
Idampissa hoti paññāya.	This pertains to their wisdom.
So evaṃ samāhite citte … pe … āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward clairaudience.
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.	With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi.	Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay-drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’
Evameva kho, māṇava, bhikkhu … pe …	In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward clairaudience.
yampi, māṇava, bhikkhu evaṃ samāhite citte … pe … āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti.
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
Idampissa hoti paññāya.	This pertains to their wisdom.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others.
So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.	They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … contracted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … undistractify-&-lucidifyd mind … unundistractify-&-lucidifyd mind … freed mind … They understand unfreed mind as ‘unfreed mind’.
Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā sakaṇikanti jāneyya, akaṇikaṃ vā akaṇikanti jāneyya.	Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’
Evameva kho, māṇava, bhikkhu … pe …	In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward comprehending the minds of others.
yampi, māṇava, bhikkhu evaṃ samāhite … pe … āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti.
So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti … pe … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti.
Idampissa hoti paññāya.	This pertains to their wisdom.
So evaṃ samāhite citte … pe … āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati. 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 anussarati.	They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. Passing away from there, I was reborn elsewhere, and there I had such a name, such a family, such appearance, such food, such experience of happiness and suffering, and such a life-span. Passing away from there, I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya; tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa: ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. So tamhāpi gāmā amuṃ gāmaṃ gacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. Somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.	Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’
Evameva kho, māṇava, bhikkhu … pe … yampi, māṇava, bhikkhu evaṃ samāhite citte … pe … āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti.	In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
Idampissa hoti paññāya.	This pertains to their wisdom.
So evaṃ samāhite citte … pe … āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. 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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti.	Suppose there was a stilt longhouse at the central square. A person with good eyesight standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’
Evameva kho, māṇava, bhikkhu … pe …	In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend and project it toward knowledge of the death and rebirth of sentient beings.
yampi, māṇava, bhikkhu evaṃ samāhite citte … pe … āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.
Idampissa hoti paññāya.	This pertains to their wisdom.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti.	When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of defilements.
So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti;	They truly understand: ‘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 āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti.	They truly understand: ‘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 evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati,	Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.	When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘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.’
Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.	Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.’
Evameva kho, māṇava, bhikkhu … pe …	In the same way, when their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge of the ending of defilements.
yampi, māṇava, bhikkhu evaṃ samāhite citte … pe … āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti.
So idaṃ dukkhanti yathābhūtaṃ pajānāti … pe …
āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti.
Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
Idampissa hoti paññāya.	This pertains to their wisdom.
Ayaṃ kho so, māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi.	This is that noble spectrum of wisdom that the Buddha praised.
Natthi cevettha uttarikaraṇīyan”ti.	And there is nothing more to be done.”
“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda.	“It’s incredible, Master Ānanda, it’s amazing!
So cāyaṃ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo.	This noble spectrum of wisdom is complete, not lacking anything!
Evaṃ paripuṇṇañcāhaṃ, bho ānanda, ariyaṃ paññākkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi.	Such a complete spectrum of wisdom cannot be seen among the other ascetics and brahmins.
Natthi cevettha uttarikaraṇīyaṃ.	And there is nothing more to be done.
Abhikkantaṃ, bho ānanda, abhikkantaṃ, bho ānanda.	Excellent, Master Ānanda! Excellent!
Seyyathāpi, bho ānanda, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā ānandena 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 Ānanda has made the teaching clear in many ways.
Esāhaṃ, bho ānanda, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ ānando dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.”

11 - DN 11 Kevaṭṭa: with Kevaṭṭa

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 11	Long Discourses 11
Kevaṭṭasutta	With Kevaddha
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.	At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca:	Then the householder Kevaddha went up to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā.	“Sir, this Nāḷandā is successful and prosperous and full of people.
Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṃ karissati;	Sir, please direct a monk to perform a demonstration of superhuman psychic power.
evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti.	Then Nāḷandā will become even more devoted to the Buddha!”
Evaṃ vutte, bhagavā kevaṭṭaṃ gahapatiputtaṃ etadavoca:	When he said this, The Buddha said:
“na kho ahaṃ, kevaṭṭa, bhikkhūnaṃ evaṃ dhammaṃ desemi:	“Kevaddha, I do not teach the monks like this:
‘etha tumhe, bhikkhave, gihīnaṃ odātavasanānaṃ uttari manussadhammā iddhipāṭihāriyaṃ karothā’”ti.	‘Come now, monks, perform a demonstration of superhuman psychic power for the white-clothed laypeople.’”
Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca:	For a second time, Kevaddha made the same request,
“nāhaṃ, bhante, bhagavantaṃ dhaṃsemi;
api ca evaṃ vadāmi:
‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā.
Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṃ karissati;
evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti.
Dutiyampi kho bhagavā kevaṭṭaṃ gahapatiputtaṃ etadavoca:	and the Buddha gave the same answer.
“na kho ahaṃ, kevaṭṭa, bhikkhūnaṃ evaṃ dhammaṃ desemi:
‘etha tumhe, bhikkhave, gihīnaṃ odātavasanānaṃ uttari manussadhammā iddhipāṭihāriyaṃ karothā’”ti.
Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca:	For a third time, Kevaddha made the same request,
“nāhaṃ, bhante, bhagavantaṃ dhaṃsemi;
api ca evaṃ vadāmi:
‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā.
Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṃ karissati.
Evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti.	and the Buddha said this:

11.1 - The Demonstration of Psychic Power

1. Iddhipāṭihāriya	1. The Demonstration of Psychic Power
“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	“Kevaddha, there are three kinds of demonstration, which I declare having realized them with my own insight.
Katamāni tīṇi?	What three?
Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.	The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction.
Katamañca, kevaṭṭa, iddhipāṭihāriyaṃ?	And what is the demonstration of psychic power?
Idha, kevaṭṭa, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.	It’s a monk who wields the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Tamenaṃ aññataro saddho pasanno passati taṃ bhikkhuṃ anekavihitaṃ iddhividhaṃ paccanubhontaṃ—ekopi hutvā bahudhā hontaṃ, bahudhāpi hutvā eko hontaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānaṃ gacchantaṃ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karontaṃ seyyathāpi udake; udakepi abhijjamāne gacchantaṃ seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamantaṃ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasantaṃ parimajjantaṃ yāva brahmalokāpi kāyena vasaṃ vattentaṃ.	Then someone with faith and confidence sees that monk performing those superhuman feats.
Tamenaṃ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:	They tell someone else who lacks faith and confidence:
‘acchariyaṃ vata bho, abbhutaṃ vata bho, samaṇassa mahiddhikatā mahānubhāvatā.	‘It’s incredible, it’s amazing! The ascetic has such psychic power and might!
Amāhaṃ bhikkhuṃ addasaṃ anekavihitaṃ iddhividhaṃ paccanubhontaṃ—ekopi hutvā bahudhā hontaṃ, bahudhāpi hutvā eko hontaṃ … pe … yāva brahmalokāpi kāyena vasaṃ vattentan’ti.	I saw him myself, performing all these superhuman feats!’
Tamenaṃ so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyya:	But the one lacking faith and confidence would say to them:
‘atthi kho, bho, gandhārī nāma vijjā.	‘There’s a spell named Gandhārī.
Tāya so bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti … pe … yāva brahmalokāpi kāyena vasaṃ vattetī’ti.	Using that a monk can perform such superhuman feats.’
Taṃ kiṃ maññasi, kevaṭṭa,	What do you think, Kevaddha?
api nu so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyyā”ti?	Wouldn’t someone lacking faith speak like that?”
“Vadeyya, bhante”ti.	“They would, sir.”
“Imaṃ kho ahaṃ, kevaṭṭa, iddhipāṭihāriye ādīnavaṃ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.	“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power.

11.2 - The Demonstration of Revealing

2. Ādesanāpāṭihāriya	2. The Demonstration of Revealing
Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṃ?	And what is the demonstration of revealing?
Idha, kevaṭṭa, bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati:	In one case, someone reveals the mind, mentality, thoughts, and reflections of other beings and individuals:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
Tamenaṃ aññataro saddho pasanno passati taṃ bhikkhuṃ parasattānaṃ parapuggalānaṃ cittampi ādisantaṃ, cetasikampi ādisantaṃ, vitakkitampi ādisantaṃ, vicāritampi ādisantaṃ:	Then someone with faith and confidence sees that monk revealing another person’s thoughts.
‘evampi te mano, itthampi te mano, itipi te cittan’ti.
Tamenaṃ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti:	They tell someone else who lacks faith and confidence:
‘acchariyaṃ vata bho, abbhutaṃ vata bho, samaṇassa mahiddhikatā mahānubhāvatā.	‘It’s incredible, it’s amazing! The ascetic has such psychic power and might!
Amāhaṃ bhikkhuṃ addasaṃ parasattānaṃ parapuggalānaṃ cittampi ādisantaṃ, cetasikampi ādisantaṃ, vitakkitampi ādisantaṃ, vicāritampi ādisantaṃ:	I saw him myself, revealing the thoughts of another person!’
“evampi te mano, itthampi te mano, itipi te cittan”’ti.
Tamenaṃ so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyya:	But the one lacking faith and confidence would say to them:
‘atthi kho, bho, maṇikā nāma vijjā;	‘There’s a spell named Māṇikā.
tāya so bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati:	Using that a monk can reveal another person’s thoughts.’
“evampi te mano, itthampi te mano, itipi te cittan”’ti.
Taṃ kiṃ maññasi, kevaṭṭa,	What do you think, Kevaddha?
api nu so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyyā”ti?	Wouldn’t someone lacking faith speak like that?”
“Vadeyya, bhante”ti.	“They would, sir.”
“Imaṃ kho ahaṃ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṃ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.	“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power.

11.3 - The Demonstration of Instruction

3. Anusāsanīpāṭihāriya	3. The Demonstration of Instruction
Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṃ?	And what is the demonstration of instruction?
Idha, kevaṭṭa, bhikkhu evamanusāsati:	It’s when a monk instructs others like this:
‘evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasikarotha, mā evaṃ manasākattha, idaṃ pajahatha, idaṃ upasampajja viharathā’ti.	‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’
Idaṃ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ.	This is called the demonstration of instruction.
Puna caparaṃ, kevaṭṭa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho … pe …	Furthermore, a Realized One arises in the world …
Evaṃ kho, kevaṭṭa, bhikkhu sīlasampanno hoti … pe …	That’s how a monk is accomplished in ethics. …

(7sb awakening sequence)

(7sb → 1-3 🐘💭🕵️🏹) Tassime pañca nīvaraṇe pahīne attani samanupassato	(7sb → 1-3 🐘💭🕵️🏹) Seeing that the hindrances have been given up in them,
pā-mojjaṃ jāyati,	rejoicing [in skillful Dharmas] is born.
(7sb → 4. 😁) pa-muditassa pīti jāyati,	(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,	(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,	(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.	(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.

…

(4 jhānas)

… pe …
paṭhamaṃ jhānaṃ upasampajja viharati.	They enter and remain in the first jhāna …
Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ … pe …	This is called the demonstration of instruction.
dutiyaṃ jhānaṃ … pe …	They enter and remain in the second jhāna …
tatiyaṃ jhānaṃ … pe …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ … pe …	This too is called the demonstration of instruction.
ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti … pe …	They extend and project the mind toward knowledge and vision …
idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ … pe …	This too is called the demonstration of instruction.
nāparaṃ itthattāyāti pajānāti … pe …	They understand: ‘… there is no return to any state of existence.’
idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ.	This too is called the demonstration of instruction.
Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṃ abhiññā sacchikatvā paveditāni.	These, Kevaddha, are the three kinds of demonstration, which I declare having realized them with my own insight.

11.4 - On the monk In Search of the Cessation of Being

4. Bhūtanirodhesakabhikkhuvatthu	4. On the monk In Search of the Cessation of Being
Bhūtapubbaṃ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi:	Once it so happened, Kevaddha, that a monk in this very Saṅgha had the following thought:
‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?	‘Where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṃ samādhiṃ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi.	Then that monk attained a state of undistractible-lucidity such that a path to the gods appeared.
Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca:	Then he approached the Gods of the Four Great Kings and said:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?	‘Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
Evaṃ vutte, kevaṭṭa, cātumahārājikā devā taṃ bhikkhuṃ etadavocuṃ:	When he said this, those gods said to him:
‘mayampi kho, bhikkhu, na jānāma:	‘monk, we too do not know this.
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca.	But the Four Great Kings are our superiors.
Te kho etaṃ jāneyyuṃ:	They might know.’
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca:	Then he approached the Four Great Kings and asked the same question.
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
Evaṃ vutte, kevaṭṭa, cattāro mahārājāno taṃ bhikkhuṃ etadavocuṃ:	But they also said to him:
‘mayampi kho, bhikkhu, na jānāma:	‘monk, we too do not know this.
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, tāvatiṃsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca.	But the gods of the Thirty-Three …
Te kho etaṃ jāneyyuṃ:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṃsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṃse deve etadavoca:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
Evaṃ vutte, kevaṭṭa, tāvatiṃsā devā taṃ bhikkhuṃ etadavocuṃ:
‘mayampi kho, bhikkhu, na jānāma:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca.	Sakka, lord of gods …
So kho etaṃ jāneyya:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
Evaṃ vutte, kevaṭṭa, sakko devānamindo taṃ bhikkhuṃ etadavoca:
‘ahampi kho, bhikkhu, na jānāmi:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, yāmā nāma devā … pe …	the gods of Yāmā …
suyāmo nāma devaputto …	the god named Suyāma …
tusitā nāma devā …	the Joyful gods …
santussito nāma devaputto …	the god named Santussita …
nimmānaratī nāma devā …	the gods who delight in creation …
sunimmito nāma devaputto …	the god named Sunimmita …
paranimmitavasavattī nāma devā …	the gods who control the creation of others …
vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca.	the god named Vasavattī …
So kho etaṃ jāneyya:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṃ devaputtaṃ etadavoca:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
Evaṃ vutte, kevaṭṭa, vasavattī devaputto taṃ bhikkhuṃ etadavoca:
‘ahampi kho, bhikkhu, na jānāmi:
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca.	the gods of Brahmā’s Group.
Te kho etaṃ jāneyyuṃ:	They might know.’
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṃ samādhiṃ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi.	Then that monk attained a state of undistractible-lucidity such that a path to Brahmā appeared.
Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca:	Then he approached those gods and said:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?	‘Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
Evaṃ vutte, kevaṭṭa, brahmakāyikā devā taṃ bhikkhuṃ etadavocuṃ:	But they also said to him:
‘mayampi kho, bhikkhu, na jānāma:	‘monk, we too do not know this.
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.
Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ amhehi abhikkantataro ca paṇītataro ca.	But there is Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior.
So kho etaṃ jāneyya:	He might know.’
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
‘Kahaṃ panāvuso, etarahi so mahābrahmā’ti?	‘But reverends, where is that Brahmā now?’
‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṃ vā brahmā;	‘We also don’t know where he is or what way he lies.
api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṃ pubbanimittaṃ pātubhāvāya, yadidaṃ āloko sañjāyati, obhāso pātubhavatī’ti.	But by the signs that are seen—light arising and radiance appearing—we know that Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’
Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.	Not long afterwards, the Great Brahmā appeared.
Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṃ mahābrahmānaṃ etadavoca:	Then that monk approached the Great Brahmā and said to him:
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?	‘Reverend, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’
Evaṃ vutte, kevaṭṭa, so mahābrahmā taṃ bhikkhuṃ etadavoca:	The Great Brahmā said to him:
‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.	‘I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’
Dutiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca:	For a second time, that monk said to the Great Brahmā:
‘na khohaṃ taṃ, āvuso, evaṃ pucchāmi:	‘Reverend, I am not asking you whether you are
“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti.	Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Evañca kho ahaṃ taṃ, āvuso, pucchāmi:	I am asking
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?	where these four primary elements cease without anything left over.’
Dutiyampi kho so, kevaṭṭa, mahābrahmā taṃ bhikkhuṃ etadavoca:	For a second time, the Great Brahmā said to him:
‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.	‘I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’
Tatiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca:	For a third time, that monk said to the Great Brahmā:
‘na khohaṃ taṃ, āvuso, evaṃ pucchāmi:	‘Reverend, I am not asking you whether you are
“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti.	Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Evañca kho ahaṃ taṃ, āvuso, pucchāmi:	I am asking
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?	where these four primary elements cease without anything left over.’
Atha kho so, kevaṭṭa, mahābrahmā taṃ bhikkhuṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā taṃ bhikkhuṃ etadavoca:	Then the Great Brahmā took that monk by the arm, led him off to one side, and said to him:
‘ime kho maṃ, bhikkhu, brahmakāyikā devā evaṃ jānanti, “natthi kiñci brahmuno aññātaṃ, natthi kiñci brahmuno adiṭṭhaṃ, natthi kiñci brahmuno aviditaṃ, natthi kiñci brahmuno asacchikatan”ti.	‘monk, these gods think that there is nothing at all that I don’t know and see and understand and realize.
Tasmāhaṃ tesaṃ sammukhā na byākāsiṃ.	That’s why I didn’t answer in front of them.
Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti.	But I too do not know where these four primary elements cease with nothing left over.
Tasmātiha, bhikkhu, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ taṃ bhagavantaṃ atidhāvitvā bahiddhā pariyeṭṭhiṃ āpajjasi imassa pañhassa veyyākaraṇāya.	Therefore, monk, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question.
Gaccha tvaṃ, bhikkhu, tameva bhagavantaṃ upasaṅkamitvā imaṃ pañhaṃ puccha, yathā ca te bhagavā byākaroti, tathā naṃ dhāreyyāsī’ti.	monk, go to the Buddha and ask him this question. You should remember it in line with his answer.’
Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi.	Then that monk, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of me.
Atha kho so, kevaṭṭa, bhikkhu maṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho, kevaṭṭa, so bhikkhu maṃ etadavoca:	Then he bowed, sat down to one side, and said to me:
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?	‘Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?’

11.4.1 - The Simile of the Land-Spotting Bird

4.1. Tīradassisakuṇupamā	4.1. The Simile of the Land-Spotting Bird
Evaṃ vutte, ahaṃ, kevaṭṭa, taṃ bhikkhuṃ etadavocaṃ—	When he said this, I said to him:
bhūtapubbaṃ, bhikkhu, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti.	‘Once upon a time, monk, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.
Te atīradakkhiniyā nāvāya tīradassiṃ sakuṇaṃ muñcanti.	When their ship was out of sight of land, they released the bird.
So gacchateva puratthimaṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati anudisaṃ.	It flew right away to the east, the west, the north, the south, upwards, and in-between.
Sace so samantā tīraṃ passati, tathāgatakova hoti.	If it saw land on any side, it went there and stayed.
Sace pana so samantā tīraṃ na passati, tameva nāvaṃ paccāgacchati.	But if it saw no land on any side it returned to the ship.
Evameva kho tvaṃ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṃ nājjhagā, atha mamaññeva santike paccāgato.	In the same way, after failing to get an answer to this question even after searching as far as the Brahmā realm, you’ve returned to me.
Na kho eso, bhikkhu, pañho evaṃ pucchitabbo:	monk, this is not how the question should be asked:
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?	“Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?”
Evañca kho eso, bhikkhu, pañho pucchitabbo:	This is how the question should be asked:
‘Kattha āpo ca pathavī,	“Where do water and earth,
tejo vāyo na gādhati;	fire and air find no footing;
Kattha dīghañca rassañca,	where do long and short,
aṇuṃ thūlaṃ subhāsubhaṃ;	fine and coarse, beautiful and ugly;
Kattha nāmañca rūpañca,	where do name and form
asesaṃ uparujjhatī’ti.	cease with nothing left over?”
Tatra veyyākaraṇaṃ bhavati:	And the answer to that is:
‘Viññāṇaṃ anidassanaṃ,	“Consciousness that’s invisible,
anantaṃ sabbatopabhaṃ;	infinite, radiant all round.
Ettha āpo ca pathavī,	Here’s where water and earth,
tejo vāyo na gādhati.	fire and air find no footing;
Ettha dīghañca rassañca,	here’s where long and short,
aṇuṃ thūlaṃ subhāsubhaṃ;	fine and coarse, beautiful and ugly;
Ettha nāmañca rūpañca,	here’s where name and form
asesaṃ uparujjhati;	cease with nothing left over—
Viññāṇassa nirodhena,	with the cessation of consciousness,
etthetaṃ uparujjhatī’”ti.	that’s where this ceases.”’”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṃ abhinandīti.	Satisfied, the householder Kevaddha was happy with what the Buddha said.

12 – DN 12 Lohicca: with Lohicca

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 12	Long Discourses 12
Lohiccasutta	With Lohicca
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred monks when he arrived at Sālavatikā.
Tena kho pana samayena lohicco brāhmaṇo sālavatikaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.	Now at that time the brahmin Lohicca was living in Sālavatikā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.
Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	Now at that time Lohicca had the following harmful misconception:
“idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.	“Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?
Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya;	Suppose someone cut off an old bond, only to create another new bond.
evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī”ti.	That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?”
Assosi kho lohicco brāhmaṇo:	Lohicca heard:
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sālavatikaṃ anuppatto.	“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Sālavatikā, together with a large Saṅgha of five hundred monks.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.	He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	It’s good to see such perfected ones.”
Atha kho lohicco brāhmaṇo rosikaṃ nhāpitaṃ āmantesi:	Then Lohicca addressed his barber Rosika:
“ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘lohicco, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti;
evañca vadehi—	And then ask him whether he,
adhivāsetu kira bhavaṃ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.	together with the monk Saṅgha, might accept tomorrow’s meal from the brahmin Lohicca.”
“Evaṃ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rosikā nhāpito bhagavantaṃ etadavoca:	“Yes, sir,” Rosika replied. He did as he was asked, and
“lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati;
evañca vadeti—
adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.	the Buddha consented in silence.
Atha kho rosikā nhāpito bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavoca:	Then, knowing that the Buddha had accepted, Rosika got up from his seat, went to Lohicca, and said to him:
“avocumhā kho mayaṃ bhoto vacanena taṃ bhagavantaṃ:	“I gave the Buddha your message,
‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati;
evañca vadeti—
adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā’ti.
Adhivutthañca pana tena bhagavatā”ti.	and he accepted.”
Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā rosikaṃ nhāpitaṃ āmantesi:	And when the night had passed Lohicca had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying:
“ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṃ ārocehi—	“Here, dear Rosika, go to the ascetic Gotama and announce the time, saying:
kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	‘Itʼs time, Master Gotama, the meal is ready.’”
“Evaṃ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.	“Yes, sir,” Rosika replied. He did as he was asked.
Ekamantaṃ ṭhito kho rosikā nhāpito bhagavato kālaṃ ārocesi:
“kālo, bhante, niṭṭhitaṃ bhattan”ti.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sālavatikā tenupasaṅkami.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sālavatikā together with the Saṅgha of monks.
Tena kho pana samayena rosikā nhāpito bhagavantaṃ piṭṭhito piṭṭhito anubandho hoti.	Now, Rosika was following behind the Buddha,
Atha kho rosikā nhāpito bhagavantaṃ etadavoca:	and told him of Lohicca’s views, adding:
“lohiccassa, bhante, brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:
‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya—
kiñhi paro parassa karissati.
Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya;
evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi—
kiñhi paro parassa karissatī’ti.
Sādhu, bhante, bhagavā lohiccaṃ brāhmaṇaṃ etasmā pāpakā diṭṭhigatā vivecetū”ti.	“Sir, please dissuade him from that harmful misconception.”
“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti.	“Hopefully that’ll happen, Rosika, hopefully that’ll happen.”
Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha approached Lohicca’s home, where he sat on the seat spread out.
Atha kho lohicco brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Lohicca served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods.

12.1 - Questioning Lohicca

1. Lohiccabrāhmaṇānuyoga	1. Questioning Lohicca
Atha kho lohicco brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho lohiccaṃ brāhmaṇaṃ bhagavā etadavoca:	The Buddha said to him:
“saccaṃ kira te, lohicca, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ:	“Is it really true, Lohicca, that you have such a harmful misconception:
‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.	‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?
Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya;	Suppose someone cut off an old bond, only to create another new bond.
evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’”ti?	That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.”
“Taṃ kiṃ maññasi, lohicca,	“What do you think, Lohicca?
nanu tvaṃ sālavatikaṃ ajjhāvasasī”ti?	Do you reside in Sālavatikā?”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.”
“Yo nu kho, lohicca, evaṃ vadeyya:	“Lohicca, suppose someone were to say:
‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati.	‘The brahmin Lohicca reigns over Sālavatikā.
Yā sālavatikāya samudayasañjāti lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti.	He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’
Evaṃ vādī so ye taṃ upajīvanti, tesaṃ antarāyakaro vā hoti, no vā”ti?	Would the person who spoke like that make it difficult for those whose living depends on you or not?”
“Antarāyakaro, bho gotama”.	“They would, Master Gotama.”
“Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā”ti?	“But is someone who creates difficulties for others acting kindly or unkindly?”
“Ahitānukampī, bho gotama”.	“Unkindly, sir.”
“Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā”ti?	“But does an unkind person have love in their heart or hostility?”
“Sapattakaṃ, bho gotama”.	“Hostility, sir.”
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?	“And when the heart is full of hostility, is there right view or wrong view?”
“Micchādiṭṭhi, bho gotama”.	“Wrong view, Master Gotama.”
“Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—	“An individual with wrong view is reborn in one of two places, I say:
nirayaṃ vā tiracchānayoniṃ vā.	hell or the animal realm.
Taṃ kiṃ maññasi, lohicca,	What do you think, Lohicca?
nanu rājā pasenadi kosalo kāsikosalaṃ ajjhāvasatī”ti?	Does King Pasenadi reign over Kāsī and Kosala?”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.”
“Yo nu kho, lohicca, evaṃ vadeyya:	“Lohicca, suppose someone were to say:
‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati;	‘King Pasenadi reigns over Kāsī and Kosala.
yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti.	He alone should enjoy the revenues produced in Kāsī and Kosala and not share them with anyone else.’
Evaṃ vādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro vā hoti, no vā”ti?	Would the person who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?”
“Antarāyakaro, bho gotama”.	“They would, Master Gotama.”
“Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā”ti?	“But is someone who creates difficulties for others acting kindly or unkindly?”
“Ahitānukampī, bho gotama”.	“Unkindly, sir.”
“Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā”ti?	“But does an unkind person have love in their heart or hostility?”
“Sapattakaṃ, bho gotama”.	“Hostility, sir.”
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?	“And when the heart is full of hostility, is there right view or wrong view?”
“Micchādiṭṭhi, bho gotama”.	“Wrong view, Master Gotama.”
“Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—	“An individual with wrong view is reborn in one of two places, I say:
nirayaṃ vā tiracchānayoniṃ vā.	hell or the animal realm.
Iti kira, lohicca, yo evaṃ vadeyya:	So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi,
‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati;
yā sālavatikāya samudayasañjāti, lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti.
Evaṃvādī so ye taṃ upajīvanti, tesaṃ antarāyakaro hoti.
Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.	that is wrong view.
Evameva kho, lohicca, yo evaṃ vadeyya:	In the same way, suppose someone were to say:
‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati.	‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another?
Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya … pe …	Suppose someone cut off an old bond, only to create another new bond.
karissatī’ti.	That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’
Evaṃvādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.	Now, there are respectable persons who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or the fruit of perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for them. They’re acting unkindly, their heart is full of hostility, and they have wrong view.
Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi—	An individual with wrong view is reborn in one of two places, I say:
nirayaṃ vā tiracchānayoniṃ vā.	hell or the animal realm.

12.2 - Three Teachers Who Deserve to Be Reprimanded

2. Tayocodanārahā	2. Three Teachers Who Deserve to Be Reprimanded
Tayo khome, lohicca, satthāro, ye loke codanārahā;	Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded.
yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā.	When someone reprimands such teachers, the reprimand is true, substantive, legitimate, and blameless.
Katame tayo?	What three?
Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.	Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti:	They teach their disciples:
‘idaṃ vo hitāya idaṃ vo sukhāyā’ti.	‘This is for your welfare. This is for your happiness.’
Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.	But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the teacher’s instruction.
So evamassa codetabbo:	That teacher deserves to be reprimanded:
‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto, taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi:	‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples
“idaṃ vo hitāya idaṃ vo sukhāyā”ti.
Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.	they proceed having turned away from the teacher’s instruction.
Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṃ vā āliṅgeyya;	It’s like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back.
evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi—	That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’
kiñhi paro parassa karissatī’ti.
Ayaṃ kho, lohicca, paṭhamo satthā, yo loke codanāraho;	This is the first kind of teacher who deserves to be reprimanded.
yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti.	Furthermore, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti:	They teach their disciples:
‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti.	‘This is for your welfare. This is for your happiness.’
Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.	Their disciples do want to listen. They pay attention and apply their minds to understand. They don’t proceed having turned away from the teacher’s instruction.
So evamassa codetabbo:	That teacher deserves to be reprimanded:
‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto. Taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi:	‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples
“idaṃ vo hitāya, idaṃ vo sukhāyā”ti.
Tassa te sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.	they don’t proceed having turned away from the teacher’s instruction.
Seyyathāpi nāma sakaṃ khettaṃ ohāya paraṃ khettaṃ niddāyitabbaṃ maññeyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi—kiñhi paro parassa karissatī’ti.	It’s like someone who abandons their own field and presumes to weed someone else’s field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’
Ayaṃ kho, lohicca, dutiyo satthā, yo, loke codanāraho;	This is the second kind of teacher who deserves to be reprimanded.
yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho anuppatto hoti.	Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness.
So taṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ deseti:	They teach their disciples:
‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti.	‘This is for your welfare. This is for your happiness.’
Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.	But their disciples don’t want to listen. They don’t pay attention or apply their minds to understand. They proceed having turned away from the teacher’s instruction.
So evamassa codetabbo:	That teacher deserves to be reprimanded:
‘āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho anuppatto.	‘Venerable, you have reached the goal of the ascetic life; yet when you teach disciples
Taṃ tvaṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ desesi:
“idaṃ vo hitāya, idaṃ vo sukhāyā”ti.
Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.	they proceed having turned away from the teacher’s instruction.
Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya;	Suppose someone cut off an old bond, only to create another new bond.
evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’ti.	That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’
Ayaṃ kho, lohicca, tatiyo satthā, yo loke codanāraho;	This is the third kind of teacher who deserves to be reprimanded.
yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
Ime kho, lohicca, tayo satthāro, ye loke codanārahā,	These are the three kinds of teachers in the world who deserve to be reprimanded.
yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti.	When someone reprimands such teachers, the reprimand is true, substantive, legitimate, and blameless.”

12.3 - A Teacher Who Does Not Deserve to Be Reprimanded

3. Nacodanārahasatthu	3. A Teacher Who Does Not Deserve to Be Reprimanded
Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Lohicca said to the Buddha:
“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?	“But Master Gotama, is there a teacher in the world who does not deserve to be reprimanded?”
“Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti.	“There is, Lohicca.”
“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?	“But who is that teacher?”
“Idha, lohicca, tathāgato loke uppajjati arahaṃ, sammāsambuddho … pe …	“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṃ kho, lohicca, bhikkhu sīlasampanno hoti … pe …	That’s how a monk is accomplished in ethics. …

(7sb awakening sequence)

(7sb → 1-3 🐘💭🕵️🏹) Tassime pañca nīvaraṇe pahīne attani samanupassato	(7sb → 1-3 🐘💭🕵️🏹) Seeing that the hindrances have been given up in them,
pā-mojjaṃ jāyati,	rejoicing [in skillful Dharmas] is born.
(7sb → 4. 😁) pa-muditassa pīti jāyati,	(7sb → 4. 😁) For one rejoicing [in skillful Dharmas], rapture (is) born.
(7sb → 5. 🌊) pīti-manassa kāyo passambhati,	(7sb → 5. 🌊) (with) en-raptured-mind (the) body (is) pacified.
(7sb → 5.5 🙂) passaddha-kāyo sukhaṃ vedeti,	(7sb → 5.5 🙂) (with) pacified-body, {they experience} pleasure.
(7sb → 6. 🌄) sukhino cittaṃ samādhiyati.	(7sb → 6. 🌄) (For one in) pleasure, (the) mind becomes undistractible-&-lucid.

…

(4 jhānas)

… pe …
paṭhamaṃ jhānaṃ upasampajja viharati …	They enter and remain in the first jhāna …
yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho.	A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded.
Yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.	When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
… pe …
Dutiyaṃ jhānaṃ … pe …	They enter and remain in the second jhāna …
tatiyaṃ jhānaṃ … pe …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.	A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
… pe …
Ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti …	They extend and project the mind toward knowledge and vision …
yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.	A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. …
… pe …
Nāparaṃ itthattāyāti pajānāti.	They understand: ‘… there is no return to any state of existence.’
Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti.	A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.”
Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca:	When he had spoken, Lohicca said to the Buddha:
“seyyathāpi, bho gotama, puriso purisaṃ narakapapātaṃ patantaṃ kesesu gahetvā uddharitvā thale patiṭṭhapeyya;	“Suppose, Master Gotama, a person was on the verge of falling off a cliff, and another person were to grab them by the hair, pull them up, and place them on firm ground.
evamevāhaṃ bhotā gotamena narakapapātaṃ papatanto uddharitvā thale patiṭṭhāpito.	In the same way, when I was falling off a cliff Master Gotama pulled me up and placed me on safe ground.
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 bhikkhusaṅghañca.	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.”

13 – DN 13 Te-vijja: The Three Knowledges

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 13	Long Discourses 13
Tevijjasutta	The Three Knowledges
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena manasākaṭaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari.	At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred monks when he arrived at a village of the Kosalan brahmins named Manasākaṭa.
Tatra sudaṃ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.	He stayed in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa.
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṃ—	Now at that time several very well-known well-to-do brahmins were residing in Manasākaṭa. They included
caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.	the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, Todeyya, and others.
Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghavihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ maggāmagge kathā udapādi.	Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began a discussion regarding the variety of paths.
Atha kho vāseṭṭho māṇavo evamāha:	Vāseṭṭha said this:
“ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā”ti.	“This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Pokkharasāti.”
Bhāradvājopi māṇavo evamāha:	Bhāradvāja said this:
“ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā”ti.	“This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā; namely, that explained by the brahmin Tārukkha.”
Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ.	But neither was able to persuade the other.
Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi:	So Vāseṭṭha said to Bhāradvāja:
“ayaṃ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.	“Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a mango grove on a bank of the river Aciravatī to the north of Manasākaṭa.
Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ samaṇaṃ gotamaṃ pucchissāma.	Come, let’s go to see him and ask him about this matter.
Yathā no samaṇo gotamo byākarissati, tathā naṃ dhāressāmā”ti.	As he answers, so we’ll remember it.”
“Evaṃ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.	“Yes, sir,” replied Bhāradvāja.

13.1 - The Variety of Paths

1. Maggāmaggakathā	1. The Variety of Paths
Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu.	So they went to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, they sat down to one side and Vāseṭṭha told him of their conversation, adding:
“idha, bho gotama, amhākaṃ jaṅghavihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ maggāmagge kathā udapādi.
Ahaṃ evaṃ vadāmi:
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā’ti.
Bhāradvājo māṇavo evamāha:
‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā’ti.
Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo”ti.	“In this matter we have a dispute, a disagreement, a difference of opinion.”
“Iti kira, vāseṭṭha, tvaṃ evaṃ vadesi:	“So, Vāseṭṭha, it seems that you say that
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā’ti.	the straight path is that explained by Pokkharasāti,
Bhāradvājo māṇavo evamāha:	while Bhāradvāja says that
‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā’ti.	the straight path is that explained by Tārukkha.
Atha kismiṃ pana vo, vāseṭṭha, viggaho, kismiṃ vivādo, kismiṃ nānāvādo”ti?	But what exactly is your disagreement about?”
“Maggāmagge, bho gotama.	“About the variety of paths, Master Gotama.
Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.	Even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them lead someone who practices them to the company of Brahmā.
Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti;	It’s like a village or town that has many different roads nearby, yet all of them meet at that village.
evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā”ti.	In the same way, even though brahmins describe different paths—the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins—all of them lead someone who practices them to the company of Brahmā.”

13.2 - Questioning Vāseṭṭha

2. Vāseṭṭhamāṇavānuyoga	2. Questioning Vāseṭṭha
“Niyyantīti, vāseṭṭha vadesi”?	“Do you say, ‘they lead someone,’ Vāseṭṭha?”
“Niyyantīti, bho gotama, vadāmi”.	“I do, Master Gotama.”
“Niyyantīti, vāseṭṭha, vadesi”?	“Do you say, ‘they lead someone,’ Vāseṭṭha?”
“Niyyantīti, bho gotama, vadāmi”.	“I do, Master Gotama.”
“Niyyantīti, vāseṭṭha, vadesi”?	“Do you say, ‘they lead someone,’ Vāseṭṭha?”
“Niyyantīti, bho gotama, vadāmi”.	“I do, Master Gotama.”
“Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho”ti?	“Well, of the brahmins who are expert in the three Vedas, Vāseṭṭha, is there even a single one who has seen Brahmā with their own eyes?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyopi, yena brahmā sakkhidiṭṭho”ti?	“Well, has even a single one of their teachers seen Brahmā with their own eyes?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho”ti?	“Well, has even a single one of their teachers’ teachers seen Brahmā with their own eyes?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho”ti?	“Well, has anyone back to the seventh generation of teachers seen Brahmā with their own eyes?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Kiṃ pana, vāseṭṭha, yepi tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu.	“Well, what of the ancient hermits of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted and teaching what was taught.
Tepi evamāhaṃsu:	Did they say:
‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’”ti?	‘We know and see where Brahmā is or what way he lies’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Iti kira, vāseṭṭha, natthi koci tevijjānaṃ brāhmaṇānaṃ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho.	“So it seems that none of the brahmins have seen Brahmā with their own eyes,
Natthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyopi, yena brahmā sakkhidiṭṭho.
Natthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho.
Natthi koci tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho.
Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu:	and not even the ancient hermits
‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’ti.	claimed to know where he is.
Teva tevijjā brāhmaṇā evamāhaṃsu:	Yet the brahmins expert in the three Vedas say:
‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema.	‘We teach the path to the company of that which we neither know nor see.
Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti.	This is the only straight path, the direct route that leads someone who practices it to the company of Brahmā.’
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t their statement turn out to have no demonstrable basis?”
“Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, Master Gotama.”
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti. ‘Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṃ ṭhānaṃ vijjati.	“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.
Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṃsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati;	Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see.
evameva kho, vāseṭṭha, andhaveṇūpamaṃ maññe tevijjānaṃ brāhmaṇānaṃ bhāsitaṃ, purimopi na passati, majjhimopi na passati, pacchimopi na passati.	In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.
Tesamidaṃ tevijjānaṃ brāhmaṇānaṃ bhāsitaṃ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.	Their statement turns out to be a joke—mere words, void and hollow.
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti?	Do the brahmins expert in the three Vedas see the sun and moon just as other folk do? And do they pray to them and beseech them, following their course from where they rise to where they set with joined palms held in worship?”
“Evaṃ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti.	“Yes, Master Gotama.”
“Taṃ kiṃ maññasi, vāseṭṭha,	“What do you think, Vāseṭṭha?
yaṃ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, pahonti tevijjā brāhmaṇā candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ:	Though this is so, are the brahmins expert in the three Vedas able to teach the path to the company of the sun and moon, saying:
‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṃ sahabyatāyā’”ti?	‘This is the only straight path, the direct route that leads someone who practices it to the company of the sun and moon’?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Iti kira, vāseṭṭha, yaṃ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, tesampi nappahonti candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ:	“So it seems that even though the brahmins expert in the three Vedas see the sun and moon, they are not able to teach the path to the company of the sun and moon.
‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṃ sahabyatāyā’ti.
Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho.	But it seems that even though they have not seen Brahmā with their own eyes,
Napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho.
Napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho.
Napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.
Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu:
‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’ti.
Teva tevijjā brāhmaṇā evamāhaṃsu:	they still claim
‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.	to teach the path to the company of that which they neither know nor see.
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t their statement turn out to have no demonstrable basis?”
“Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, Master Gotama.”
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti: ‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṃ ṭhānaṃ vijjati.	“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

13.2.1 - The Simile of the Finest Lady in the Land

2.1. Janapadakalyāṇīupamā	2.1. The Simile of the Finest Lady in the Land
Seyyathāpi, vāseṭṭha, puriso evaṃ vadeyya:	Suppose a man were to say:
‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi, taṃ kāmemī’ti.	‘Whoever the finest lady in the land is, it is her that I want, her that I desire!’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ—	‘Mister, that finest lady in the land who you desire—do you know whether
khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?	she’s an aristocrat, a brahmin, a merchant, or a worker?’
Iti puṭṭho ‘no’ti vadeyya.	Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ—evaṃnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā’ti?	‘Mister, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?’
Iti puṭṭho ‘no’ti vadeyya.	Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti?	‘Mister, do you desire someone who you’ve never even known or seen?’
Iti puṭṭho ‘āmā’ti vadeyya.	Asked this, he’d say, ‘Yes.’
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho.	“In the same way,
Napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.
Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu:
‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’ti.
Teva tevijjā brāhmaṇā evamāhaṃsu:
‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	doesn’t those brahmins’ statement turn out to have no demonstrable basis?”
“Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, Master Gotama.”
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti netaṃ ṭhānaṃ vijjati.	“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

13.2.2 - The Simile of the Ladder

2.2. Nisseṇīupamā	2.2. The Simile of the Ladder
Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya.	Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse.
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ—puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?	‘Mister, that stilt longhouse that you’re building a ladder for—do you know whether it’s to the north, south, east, or west? Or whether it’s tall or short or medium?’
Iti puṭṭho ‘no’ti vadeyya.	Asked this, he’d say, ‘No.’
Tamenaṃ evaṃ vadeyyuṃ:	They’d say to him:
‘ambho purisa, yaṃ tvaṃ na jānāsi, na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti?	‘Mister, are you building a ladder for a longhouse that you’ve never even known or seen?’
Iti puṭṭho ‘āmā’ti vadeyya.	Asked this, he’d say, ‘Yes.’
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”
“Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, sir.”
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho.	“In the same way,
Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu—
mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmāti.
Teva tevijjā brāhmaṇā evamāhaṃsu:
‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti.
Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?	doesn’t those brahmins’ statement turn out to have no demonstrable basis?”
“Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.	“Clearly that’s the case, Master Gotama.”
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti. Ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti, netaṃ ṭhānaṃ vijjati.	“Good, Vāseṭṭha. For it is impossible that they should teach the path to that which they neither know nor see.

13.2.3 - The Simile of the River Aciravatī

2.3. Aciravatīnadīupamā	2.3. The Simile of the River Aciravatī
Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā.	Suppose the river Aciravatī was full to the brim so a crow could drink from it.
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo.	Then along comes a person who wants to cross over to the far shore.
So orime tīre ṭhito pārimaṃ tīraṃ avheyya:	Standing on the near shore, they’d call out to the far shore:
‘ehi pārāpāraṃ, ehi pārāpāran’ti.	‘Come here, far shore! Come here, far shore!’
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṃ tīraṃ orimaṃ tīraṃ āgaccheyyā”ti?	Would the far shore of the Aciravatī river come over to the near shore because of that man’s call, request, desire, or expectation?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṃsu:	“In the same way, Vāseṭṭha, the brahmins expert in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say:
‘indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā’ti.	‘We call upon Inda! We call upon Soma! We call upon Īsāna! We call upon Pajāpati! We call upon Brahmā! We call upon Mahiddhi! We call upon Yama!’
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantīti, netaṃ ṭhānaṃ vijjati.	So long as they proceed in this way it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.
Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā.	Suppose the river Aciravatī was full to the brim so a crow could drink from it.
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo.	Then along comes a person who wants to cross over to the far shore.
So orime tīre daḷhāya anduyā pacchābāhaṃ gāḷhabandhanaṃ baddho.	But while still on the near shore, their arms are tied tightly behind their back with a strong chain.
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṃ tīraṃ gaccheyyā”ti?	Could that person cross over to the far shore?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti.	“In the same way, the five kinds of sensual stimulation are called ‘chains’ and ‘fetters’ in the training of the noble one.
Katame pañca?	What five?
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Sotaviññeyyā saddā … pe …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti.	These are the five kinds of sensual stimulation that are called ‘chains’ and ‘fetters’ in the training of the noble one.
Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.	The brahmins expert in the three Vedas enjoy these five kinds of sensual stimulation tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantīti, netaṃ ṭhānaṃ vijjati.	So long as they enjoy them it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.
Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā.	Suppose the river Aciravatī was full to the brim so a crow could drink from it.
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo.	Then along comes a person who wants to cross over to the far shore.
So orime tīre sasīsaṃ pārupitvā nipajjeyya.	But they’d lie down wrapped in cloth from head to foot.
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṃ tīraṃ gaccheyyā”ti?	Could that person cross over to the far shore?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.	“In the same way, the five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘coverings’ and ‘shrouds’ in the training of the noble one.
Katame pañca?	What five?
Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.	The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.	These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘coverings’ and ‘shrouds’ in the training of the noble one.
Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā onaddhā pariyonaddhā.	The brahmins expert in the three Vedas are hindered, obstructed, covered, and shrouded by these five hindrances.
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivutā onaddhā pariyonaddhā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantīti, netaṃ ṭhānaṃ vijjati.	So long as they are so obstructed it’s impossible that they will, when the body breaks up, after death, be reborn in the company of Brahmā.

13.3 - Converging

3. Saṃsandanakathā	3. Converging
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ, sapariggaho vā brahmā apariggaho vā”ti?	Have you heard that the brahmins who are elderly and senior, the teachers of teachers, say whether Brahmā is possessive or not?”
“Apariggaho, bho gotama”.	“That he is not, Master Gotama.”
“Saveracitto vā averacitto vā”ti?	“Is his heart full of enmity or not?”
“Averacitto, bho gotama”.	“It is not.”
“Sabyāpajjacitto vā abyāpajjacitto vā”ti?	“Is his heart full of ill will or not?”
“Abyāpajjacitto, bho gotama”.	“It is not.”
“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?	“Is his heart corrupted or not?”
“Asaṅkiliṭṭhacitto, bho gotama”.	“It is not.”
“Vasavattī vā avasavattī vā”ti?	“Does he wield power or not?”
“Vasavattī, bho gotama”.	“He does.”
“Taṃ kiṃ maññasi, vāseṭṭha,	“What do you think, Vāseṭṭha?
sapariggahā vā tevijjā brāhmaṇā apariggahā vā”ti?	Are the brahmins expert in the three Vedas possessive or not?”
“Sapariggahā, bho gotama”.	“They are.”
“Saveracittā vā averacittā vā”ti?	“Are their hearts full of enmity or not?”
“Saveracittā, bho gotama”.	“They are.”
“Sabyāpajjacittā vā abyāpajjacittā vā”ti?	“Are their hearts full of ill will or not?”
“Sabyāpajjacittā, bho gotama”.	“They are.”
“Saṅkiliṭṭhacittā vā asaṅkiliṭṭhacittā vā”ti?	“Are their hearts corrupted or not?”
“Saṅkiliṭṭhacittā, bho gotama”.	“They are.”
“Vasavattī vā avasavattī vā”ti?	“Do they wield power or not?”
“Avasavattī, bho gotama”.	“They do not.”
“Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā.	“So it seems that the brahmins expert in the three Vedas are possessive, but Brahmā is not.
Api nu kho sapariggahānaṃ tevijjānaṃ brāhmaṇānaṃ apariggahena brahmunā saddhiṃ saṃsandati sametī”ti?	But would brahmins who are possessive come together and converge with Brahmā, who isn’t possessive?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṃ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṃ ṭhānaṃ vijjati.	“Good, Vāseṭṭha! It’s impossible that the brahmins who are possessive will, when the body breaks up, after death, be reborn in the company of Brahmā, who isn’t possessive.
Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā … pe …	And it seems that the brahmins have enmity,
sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā …	ill will,
saṅkiliṭṭhacittā tevijjā brāhmaṇā asaṅkiliṭṭhacitto brahmā …	corruption,
avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṃ tevijjānaṃ brāhmaṇānaṃ vasavattinā brahmunā saddhiṃ saṃsandati sametī”ti?	and do not wield power, while Brahmā is the opposite in all these things. But would brahmins who are opposite to Brahmā in all things come together and converge with him?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.”
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṃ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṃ ṭhānaṃ vijjati.	“Good, Vāseṭṭha! It’s impossible that such brahmins will, when the body breaks up, after death, be reborn in the company of Brahmā.
Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṃsīdanti, saṃsīditvā visāraṃ pāpuṇanti, sukkhataraṃ maññe taranti.	But here the brahmins expert in the three Vedas sink down where they have sat, only to be torn apart; all the while imagining that they’re crossing over to drier ground.
Tasmā idaṃ tevijjānaṃ brāhmaṇānaṃ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī”ti.	That’s why the three Vedas of the brahmins are called a ‘salted land’ and a ‘barren land’ and a ‘disaster’.”
Evaṃ vutte, vāseṭṭho māṇavo bhagavantaṃ etadavoca:	When he said this, Vāseṭṭha said to the Buddha:
“sutaṃ metaṃ, bho gotama, samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī”ti.	“I have heard, Master Gotama, that you know the path to company with Brahmā.”
“Taṃ kiṃ maññasi, vāseṭṭha.	“What do you think, Vāseṭṭha?
Āsanne ito manasākaṭaṃ, na ito dūre manasākaṭan”ti?	Is the village of Manasākaṭa nearby?”
“Evaṃ, bho gotama, āsanne ito manasākaṭaṃ, na ito dūre manasākaṭan”ti.	“Yes it is.”
“Taṃ kiṃ maññasi, vāseṭṭha,	“What do you think, Vāseṭṭha?
idhassa puriso manasākaṭe jātasaṃvaddho.	Suppose a person was born and raised in Manasākaṭa.
Tamenaṃ manasākaṭato tāvadeva avasaṭaṃ manasākaṭassa maggaṃ puccheyyuṃ.	And as soon as they left the town some people asked them for the road to Manasākaṭa.
Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṃvaddhassa manasākaṭassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā”ti?	Would they be slow or hesitant to answer?”
“No hidaṃ, bho gotama”.	“No, Master Gotama.
“Taṃ kissa hetu”?	Why is that?
“Amu hi, bho gotama, puriso manasākaṭe jātasaṃvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī”ti.	Because they were born and raised in Manasākaṭa. They’re well acquainted with all the roads to the village.”
“Siyā kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṃvaddhassa manasākaṭassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā, na tveva tathāgatassa brahmaloke vā brahmalokagāminiyā vā paṭipadāya puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā.	“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the Brahmā realm or the practice that leads to the Brahmā realm.
Brahmānañcāhaṃ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ, yathā paṭipanno ca brahmalokaṃ upapanno, tañca pajānāmī”ti.	I understand Brahmā, the Brahmā realm, and the practice that leads to the Brahmā realm, practicing in accordance with which one is reborn in the Brahmā realm.”
Evaṃ vutte, vāseṭṭho māṇavo bhagavantaṃ etadavoca:	When he said this, Vāseṭṭha said to the Buddha:
“sutaṃ metaṃ, bho gotama, samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī”ti.	“I have heard, Master Gotama, that you teach the path to company with Brahmā.
“Sādhu no bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetu ullumpatu bhavaṃ gotamo brāhmaṇiṃ pajan”ti.	Please teach us that path and elevate this generation of brahmins.”
“Tena hi, vāseṭṭha, suṇāhi; sādhukaṃ manasi karohi; bhāsissāmī”ti.	“Well then, Vāseṭṭha, listen and pay close attention, I will speak.”
“Evaṃ, bho”ti kho vāseṭṭho māṇavo bhagavato paccassosi.	“Yes, sir,” replied Vāseṭṭha.

13.4 - Teaching the Path to Brahmā

4. Brahmalokamaggadesanā	4. Teaching the Path to Brahmā
Bhagavā etadavoca:	The Buddha said this:
“idha, vāseṭṭha, tathāgato loke uppajjati arahaṃ, sammāsambuddho … pe …	“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha …
Evaṃ kho, vāseṭṭha, bhikkhu sīlasampanno hoti … pe …	That’s how a monk is accomplished in ethics. …
tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, they feel pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya;	Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, vāseṭṭha, evaṃ bhāvitāya mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.	In the same way, when the heart’s release by love has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
Ayampi kho, vāseṭṭha, brahmānaṃ sahabyatāya maggo.	This is a path to companionship with Brahmā.
Puna caparaṃ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā … pe …	Furthermore, a monk meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya;	Suppose there was a powerful horn blower. They’d easily make themselves heard in the four directions.
evameva kho, vāseṭṭha, evaṃ bhāvitāya upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.	In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there.
Ayampi kho, vāseṭṭha, brahmānaṃ sahabyatāya maggo.	This too is a path to companionship with Brahmā.
Taṃ kiṃ maññasi, vāseṭṭha,	What do you think, Vāseṭṭha?
evaṃvihārī bhikkhu sapariggaho vā apariggaho vā”ti?	When a monk meditates like this, are they possessive or not?”
“Apariggaho, bho gotama”.	“They are not.”
“Saveracitto vā averacitto vā”ti?	“Is their heart full of enmity or not?”
“Averacitto, bho gotama”.	“It is not.”
“Sabyāpajjacitto vā abyāpajjacitto vā”ti?	“Is their heart full of ill will or not?”
“Abyāpajjacitto, bho gotama”.	“It is not.”
“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti?	“Is their heart corrupted or not?”
“Asaṅkiliṭṭhacitto, bho gotama”.	“It is not.”
“Vasavattī vā avasavattī vā”ti?	“Do they wield power or not?”
“Vasavattī, bho gotama”.	“They do.”
“Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā.	“So it seems that that monk is not possessive, and neither is Brahmā.
Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṃ saṃsandati sametī”ti?	Would a monk who is not possessive come together and converge with Brahmā, who isn’t possessive?”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.”
“Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṃ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṃ vijjati.	“Good, Vāseṭṭha! It’s possible that a monk who is not possessive will, when the body breaks up, after death, be reborn in the company of Brahmā, who isn’t possessive.
Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā … pe …	And it seems that that monk has no enmity,
abyāpajjacitto bhikkhu, abyāpajjacitto brahmā …	ill will,
asaṅkiliṭṭhacitto bhikkhu, asaṅkiliṭṭhacitto brahmā …	corruption,
vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṃ saṃsandati sametī”ti?	and does wield power, while Brahmā is the same in all these things. Would a monk who is the same as Brahmā in all things come together and converge with him?”
“Evaṃ, bho gotama”.	“Yes, Master Gotama.”
“Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṃ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṃ vijjatī”ti.	“Good, Vāseṭṭha! It’s possible that that monk will, when the body breaks up, after death, be reborn in the company of Brahmā.”
Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ:	When he had spoken, Vāseṭṭha and Bhāradvāja said to him:
“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.
Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma, dhammañca bhikkhusaṅghañca.	We go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

14 - DN 14 Mahā-padāna: The Great Discourse on the Harvest of Deeds

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 14	Long Discourses 14

14.1 - On Past Lives

Mahāpadānasutta	The Great Discourse on the Harvest of Deeds
1. Pubbenivāsapaṭisaṃyuttakathā	1. On Past Lives
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṃ.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery, in the hut by the kareri tree.
Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ pubbenivāsapaṭisaṃyuttā dhammī kathā udapādi:	Then after the meal, on return from alms-round, several senior mendicants sat together in the pavilion by the kareri tree and this Dhamma talk on the subject of past lives came up among them:
“itipi pubbenivāso, itipi pubbenivāso”ti.	“So it was in a past life; such it was in a past life.”
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṃ bhikkhūnaṃ imaṃ kathāsallāpaṃ.	With clairaudience that is purified and superhuman, the Buddha heard that discussion among the mendicants.
Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi:	So he got up from his seat and went to the pavilion, where he sat on the seat spread out and addressed the mendicants:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā;	“Mendicants, what were you sitting talking about just now?
kā ca pana vo antarākathā vippakatā”ti?	What conversation was unfinished?”
Evaṃ vutte, te bhikkhū bhagavantaṃ etadavocuṃ:	The mendicants told him what had happened, adding:
“idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ pubbenivāsapaṭisaṃyuttā dhammī kathā udapādi:
‘itipi pubbenivāso itipi pubbenivāso’ti.
Ayaṃ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto”ti.	“This is the conversation that was unfinished when the Buddha arrived.”
“Iccheyyātha no tumhe, bhikkhave, pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ sotun”ti?	“Would you like to hear a Dhamma talk on the subject of past lives?”
“Etassa, bhagavā, kālo; etassa, sugata, kālo;	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha give a Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”
“Tena hi, bhikkhave, suṇātha sādhukaṃ manasi karotha bhāsissāmī”ti.	“Well then, mendicants, 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:
“Ito so, bhikkhave, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi.	“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.
Ito so, bhikkhave, ekatiṃse kappe yaṃ sikhī bhagavā arahaṃ sammāsambuddho loke udapādi.	Thirty-one eons ago, the Buddha Sikhī arose in the world, perfected and fully awakened.
Tasmiññeva kho, bhikkhave, ekatiṃse kappe vessabhū bhagavā arahaṃ sammāsambuddho loke udapādi.	In the same thirty-first eon, the Buddha Vessabhū arose in the world, perfected and fully awakened.
Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṃ sammāsambuddho loke udapādi.	In the present fortunate eon, the Buddhas Kakusandha,
Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṃ sammāsambuddho loke udapādi.	Koṇāgamana,
Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṃ sammāsambuddho loke udapādi.	and Kassapa arose in the world, perfected and fully awakened.
Imasmiññeva kho, bhikkhave, bhaddakappe ahaṃ etarahi arahaṃ sammāsambuddho loke uppanno.	And in the present fortunate eon, I have arisen in the world, perfected and fully awakened.
Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.	The Buddhas Vipassī,
Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.	Sikhī,
Vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.	and Vessabhū were born as aristocrats into aristocrat families.
Kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.	The Buddhas Kakusandha,
Koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.	Koṇāgamana,
Kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi.	and Kassapa were born as brahmins into brahmin families.
Ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho khattiyo jātiyā ahosiṃ, khattiyakule uppanno.	I was born as an aristocrat into an aristocrat family.
Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi.	Koṇḍañña was the clan of Vipassī,
Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi.	Sikhī,
Vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi.	and Vessabhū.
Kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi.	Kassapa was the clan of Kakusandha,
Koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi.	Koṇāgamana,
Kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi.	and Kassapa.
Ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho gotamo gottena ahosiṃ.	Gotama is my clan.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi.	Vipassī lived for 80,000 years.
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṃ ahosi.	Sikhī lived for 70,000 years.
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṃ ahosi.	Vessabhū lived for 60,000 years.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṃ ahosi.	Kakusandha lived for 40,000 years.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṃsavassasahassāni āyuppamāṇaṃ ahosi.	Koṇāgamana lived for 30,000 years.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṃ ahosi.	Kassapa lived for 20,000 years.
Mayhaṃ, bhikkhave, etarahi appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ; yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo.	For me these days the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.
Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho.	Vipassī was awakened at the root of a trumpet flower tree.
Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho puṇḍarīkassa mūle abhisambuddho.	Sikhī was awakened at the root of a white-mango tree.
Vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho sālassa mūle abhisambuddho.	Vessabhū was awakened at the root of a sal tree.
Kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho sirīsassa mūle abhisambuddho.	Kakusandha was awakened at the root of an acacia tree.
Koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho udumbarassa mūle abhisambuddho.	Koṇāgamana was awakened at the root of a cluster fig tree.
Kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho nigrodhassa mūle abhisambuddho.	Kassapa was awakened at the root of a banyan tree.
Ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho assatthassa mūle abhisambuddho.	I was awakened at the root of a peepul tree.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	Vipassī had a fine pair of chief disciples named Khaṇḍa and Tissa.
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	Sikhī had a fine pair of chief disciples named Abhibhū and Sambhava.
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	Vessabhū had a fine pair of chief disciples named Soṇa and Uttara.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	Kakusandha had a fine pair of chief disciples named Vidhura and Sañjīva.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	Koṇāgamana had a fine pair of chief disciples named Bhiyyosa and Uttara.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	Kassapa had a fine pair of chief disciples named Tissa and Bhāradvāja.
Mayhaṃ, bhikkhave, etarahi sāriputtamoggallānaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	I have a fine pair of chief disciples named Sāriputta and Moggallāna.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.	Vipassī had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements.
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṃ sannipāto ahosi sattatibhikkhusahassāni. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.	Sikhī had three gatherings of disciples—one of 100,000, one of 80,000, and one of 70,000—all of them mendicants who had ended their defilements.
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṃ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṃ sannipāto ahosi saṭṭhibhikkhusahassāni. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.	Vessabhū had three gatherings of disciples—one of 80,000, one of 70,000, and one of 60,000—all of them mendicants who had ended their defilements.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi cattālīsabhikkhusahassāni. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.	Kakusandha had one gathering of disciples—40,000 mendicants who had ended their defilements.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi tiṃsabhikkhusahassāni. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.	Koṇāgamana had one gathering of disciples—30,000 mendicants who had ended their defilements.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.	Kassapa had one gathering of disciples—20,000 mendicants who had ended their defilements.
Mayhaṃ, bhikkhave, etarahi eko sāvakānaṃ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṃ, bhikkhave, ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.	I have had one gathering of disciples—1,250 mendicants who had ended their defilements.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	Vipassī had as chief attendant a mendicant named Asoka.
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	Sikhī had as chief attendant a mendicant named Khemaṅkara.
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	Vessabhū had as chief attendant a mendicant named Upasanta.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	Kakusandha had as chief attendant a mendicant named Buddhija.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	Koṇāgamana had as chief attendant a mendicant named Sotthija.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	Kassapa had as chief attendant a mendicant named Sabbamitta.
Mayhaṃ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	I have as chief attendant a mendicant named Ānanda.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi.	Vipassī’s father was King Bandhuma,
Bandhumatī nāma devī mātā ahosi janetti.	his birth mother was Queen Bandhumatī,
Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi.	and their capital city was named Bandhumatī.
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi.	Sikhī’s father was King Aruṇa,
Pabhāvatī nāma devī mātā ahosi janetti.	his birth mother was Queen Pabhāvatī,
Aruṇassa rañño aruṇavatī nāma nagaraṃ rājadhānī ahosi.	and their capital city was named Aruṇavatī.
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi.	Vessabhū’s father was King Suppatīta,
Vassavatī nāma devī mātā ahosi janetti.	his birth mother was Queen Vassavatī,
Suppatitassa rañño anomaṃ nāma nagaraṃ rājadhānī ahosi.	and their capital city was named Suppatīta.
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi.	Kakusandha’s father was the brahmin Aggidatta,
Visākhā nāma brāhmaṇī mātā ahosi janetti.	and his birth mother was the brahmin lady Visākhā.
Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi.	At that time the king was Khema,
Khemassa rañño khemavatī nāma nagaraṃ rājadhānī ahosi.	whose capital city was named Khemavatī.
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi.	Koṇāgamana’s father was the brahmin Yaññadatta,
Uttarā nāma brāhmaṇī mātā ahosi janetti.	and his birth mother was the brahmin lady Uttarā.
Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi.	At that time the king was Sobha,
Sobhassa rañño sobhavatī nāma nagaraṃ rājadhānī ahosi.	whose capital city was named Sobhavatī.
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi.	Kassapa’s father was the brahmin Brahmadatta,
Dhanavatī nāma brāhmaṇī mātā ahosi janetti.	and his birth mother was the brahmin lady Dhanavatī.
Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi.	At that time the king was Kikī,
Kikissa rañño bārāṇasī nāma nagaraṃ rājadhānī ahosi.	whose capital city was named Benares.
Mayhaṃ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi.	My father was King Suddhodana,
Māyā nāma devī mātā ahosi janetti.	my birth mother was Queen Māyā,
Kapilavatthu nāma nagaraṃ rājadhānī ahosī”ti.	and our capital city was Kapilavatthu.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.	When he had spoken, the Holy One got up from his seat and entered his dwelling.
Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato ayamantarākathā udapādi:	Soon after the Buddha left, those mendicants discussed among themselves:
“acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā.	“It’s incredible, reverends, it’s amazing, the power and might of a Realized One!
Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati:	For he is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering.
‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti.	He knows the caste they were born in, and also their names, clans, conduct, qualities, wisdom, meditation, and freedom.
“Kiṃ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti,	Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things?
udāhu devatā tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti.	Or did deities tell him?”
Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti.	But this conversation among those mendicants was left unfinished.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kareri tree, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the mendicants:
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā;	“Mendicants, what were you sitting talking about just now?
kā ca pana vo antarākathā vippakatā”ti?	What conversation was unfinished?”
Evaṃ vutte, te bhikkhū bhagavantaṃ etadavocuṃ:	The mendicants told him what had happened, adding:
“idha, bhante, amhākaṃ acirapakkantassa bhagavato ayaṃ antarākathā udapādi:
‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā.
Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati:
“evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī”ti.
Kiṃ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:
“evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī”ti.
Udāhu devatā tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:
“evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī”’ti?
Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.	“This was our conversation that was unfinished when the Buddha arrived.”
“Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:	“It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things.
‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti.
Devatāpi tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati:	And the deities also told me.
‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti.
Iccheyyātha no tumhe, bhikkhave, bhiyyoso mattāya pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ sotun”ti?	Would you like to hear a further Dhamma talk on the subject of past lives?”
“Etassa, bhagavā, kālo; etassa, sugata, kālo;	“Now is the time, Blessed One! Now is the time, Holy One!
yaṃ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti.	Let the Buddha give a further Dhamma talk on the subject of past lives. The mendicants will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.	“Well then, mendicants, 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:
“Ito so, bhikkhave, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi.	“Ninety-one eons ago, the Buddha Vipassī arose in the world, perfected and fully awakened.
Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.	He was born as an aristocrat into an aristocrat family.
Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi.	His clan was Koṇḍañña.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi.	He lived for 80,000 years.
Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho.	He was awakened at the root of a trumpet flower tree.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	He had a fine pair of chief disciples named Khaṇḍa and Tissa.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ.	He had three gatherings of disciples—
Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni.	one of 6,800,000, one of 100,000, and one of 80,000—
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.	all of them mendicants who had ended their defilements.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	He had as chief attendant a mendicant named Asoka.
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi.	His father was King Bandhuma,
Bandhumatī nāma devī mātā ahosi janetti.	his birth mother was Queen Bandhumatī,
Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi.	and their capital city was named Bandhumatī.

14.2 - What’s Normal For One Intent on Awakening

2. Bodhisattadhammatā	2. What’s Normal For One Intent on Awakening
Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkami.	When Vipassī, the being intent on awakening, passed away from the group of Joyful Gods, he was conceived in his mother’s womb, mindful and aware.
Ayamettha dhammatā. (1)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamati.	It’s normal that, when the being intent on awakening passes away from the group of Joyful Gods, he is conceived in his mother’s womb.
Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṃ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti.	And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.
Ayamettha dhammatā. (2)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, cattāro naṃ devaputtā catuddisaṃ rakkhāya upagacchanti: ‘mā naṃ bodhisattaṃ vā bodhisattamātaraṃ vā manusso vā amanusso vā koci vā viheṭhesī’ti.	It’s normal that, when the being intent on awakening is conceived in his mother’s belly, four deities approach to guard the four directions, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother.
Ayamettha dhammatā. (3)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā.	It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence.
Ayamettha dhammatā. (4)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena.	It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent.
Ayamettha dhammatā. (5)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṃ kāmaguṇānaṃ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti.	It’s normal that, when the being intent on awakening is conceived in his mother’s belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them.
Ayamettha dhammatā. (6)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	It’s normal that, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.
Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā.	Suppose there was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown.
Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti.	And someone with good eyesight were to take it in their hand and examine it: ‘This beryl gem is naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.	In the same way, when the being intent on awakening is conceived in his mother’s belly, no afflictions beset her. She’s happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty.
Ayamettha dhammatā. (7)	This is normal in such a case.
Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṃ karoti tusitaṃ kāyaṃ upapajjati.	It’s normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the group of Joyful Gods.
Ayamettha dhammatā. (8)	This is normal in such a case.
Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṃ bodhisattamātā kucchinā pariharitvā vijāyati.	It’s normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months.
Ayamettha dhammatā. (9)	This is normal in such a case.
Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṃ bodhisattamātā vijāyati.	It’s normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up.
Ayamettha dhammatā. (10)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṃ paṭiggaṇhanti, pacchā manussā.	It’s normal that, when the being intent on awakening emerges from his mother’s womb, gods receive him first, then humans.
Ayamettha dhammatā. (11)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṃ hoti, cattāro naṃ devaputtā paṭiggahetvā mātu purato ṭhapenti: ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti.	It’s normal that, when the being intent on awakening emerges from his mother’s womb, before he reaches the ground, four deities receive him and place him before his mother, saying: ‘Rejoice, O Queen! An illustrious child is born to you.’
Ayamettha dhammatā. (12)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.	It’s normal that, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.
Seyyathāpi, bhikkhave, maṇiratanaṃ kāsike vatthe nikkhittaṃ neva maṇiratanaṃ kāsikaṃ vatthaṃ makkheti, nāpi kāsikaṃ vatthaṃ maṇiratanaṃ makkheti.	Suppose a jewel-treasure was placed on a cloth from Kāsī. The jewel would not soil the cloth, nor would the cloth soil the jewel.
Taṃ kissa hetu?	Why is that?
Ubhinnaṃ suddhattā.	Because of the cleanliness of them both.
Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado.	In the same way, when the being intent on awakening emerges from his mother’s womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean.
Ayamettha dhammatā. (13)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṃ karonti mātu ca.	It’s normal that, when the being intent on awakening emerges from his mother’s womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother.
Ayamettha dhammatā. (14)	This is normal in such a case.
Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṃ vācaṃ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti.	It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic statement: ‘I am the foremost in the world! I am the eldest in the world! I am the best in the world! This is my last rebirth. Now there are no more future lives.’
Ayamettha dhammatā. (15)	This is normal in such a case.
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṃ devānubhāvaṃ.	It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṃ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti.	And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods.
Ayamettha dhammatā. (16)	This is normal in such a case.

14.3 - The Thirty-Two Marks of a Great Man

3. Dvattiṃsamahāpurisalakkhaṇā	3. The Thirty-Two Marks of a Great Man
Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṃ:	When Prince Vipassī was born, they announced it to King Bandhumata:
‘putto te, deva, jāto, taṃ devo passatū’ti.	‘Sire, your son is born! Let your majesty examine him!’
Addasā kho, bhikkhave, bandhumā rājā vipassiṃ kumāraṃ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca:	When the king had examined the prince, he had the brahmin soothsayers summoned and said to them:
‘passantu bhonto nemittā brāhmaṇā kumāran’ti.	‘Gentlemen, please examine the prince.’
Addasaṃsu kho, bhikkhave, nemittā brāhmaṇā vipassiṃ kumāraṃ, disvā bandhumantaṃ rājānaṃ etadavocuṃ:	When they had examined him they said to the king:
‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṃ te, mahārāja, yassa te kule evarūpo putto uppanno.	‘Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family!’
Ayañhi, deva, kumāro dvattiṃsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.	For the prince has the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
Tassimāni sattaratanāni bhavanti.	He has the following seven treasures:
Seyyathidaṃ—cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea, he reigns by principle, without rod or sword.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭacchado.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Katamehi cāyaṃ, deva, kumāro dvattiṃsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.	And what are the marks which he possesses?
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
Tassimāni sattaratanāni bhavanti.
Seyyathidaṃ—cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea, he reigns by principle, without rod or sword.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭacchado. Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṃ pāyaṃ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. (1)	He has well-planted feet.
Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. (2)	On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.
Ayañhi, deva, kumāro āyatapaṇhī … pe … (3)	He has projecting heels.
Ayañhi, deva, kumāro dīghaṅgulī … pe … (4)	He has long fingers.
Ayañhi, deva, kumāro mudutalunahatthapādo … pe … (5)	His hands and feet are tender.
Ayañhi, deva kumāro jālahatthapādo … pe … (6)	His hands and feet cling gracefully.
Ayañhi, deva, kumāro ussaṅkhapādo … pe … (7)	His feet are arched.
Ayañhi, deva, kumāro eṇijaṅgho … pe … (8)	His calves are like those of an antelope.
Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … pe … (9)	When standing upright and not bending over, the palms of both hands touch the knees.
Ayañhi, deva, kumāro kosohitavatthaguyho … pe … (10)	His private parts are retracted.
Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco … pe … (11)	He is gold colored; his skin has a golden sheen.
Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṃ kāye na upalimpati … pe … (12)	He has delicate skin, so delicate that dust and dirt don’t stick to his body.
Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni … pe … (13)	His hairs grow one per pore.
Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … pe … (14)	His hairs stand up; they’re blue-black and curl clockwise.
Ayañhi, deva, kumāro brahmujugatto … pe … (15)	His body is as straight as Brahmā’s.
Ayañhi, deva, kumāro sattussado … pe … (16)	He has bulging muscles in seven places.
Ayañhi, deva, kumāro sīhapubbaddhakāyo … pe … (17)	His chest is like that of a lion.
Ayañhi, deva, kumāro citantaraṃso … pe … (18)	The gap between the shoulder-blades is filled in.
Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo … pe … (19)	He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.
Ayañhi, deva, kumāro samavaṭṭakkhandho … pe … (20)	His torso is cylindrical.
Ayañhi, deva, kumāro rasaggasaggī … pe … (21)	He has an excellent sense of taste.
Ayañhi, deva, kumāro sīhahanu … pe … (22)	His jaw is like that of a lion.
Ayañhi, deva, kumāro cattālīsadanto … pe … (23)	He has forty teeth.
Ayañhi, deva, kumāro samadanto … pe … (24)	His teeth are even.
Ayañhi, deva, kumāro aviraḷadanto … pe … (25)	His teeth have no gaps.
Ayañhi, deva, kumāro susukkadāṭho … pe … (26)	His teeth are perfectly white.
Ayañhi, deva, kumāro pahūtajivho … pe … (27)	He has a large tongue.
Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī … pe … (28)	He has the voice of Brahmā, like a cuckoo’s call.
Ayañhi, deva, kumāro abhinīlanetto … pe … (29)	His eyes are deep blue.
Ayañhi, deva, kumāro gopakhumo … pe … (30)	He has eyelashes like a cow’s.
Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. (31)	Between his eyebrows there grows a tuft, soft and white like cotton-wool.
Ayañhi, deva, kumāro uṇhīsasīso. Yaṃ pāyaṃ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. (32)	His head is shaped like a turban.
Imehi kho ayaṃ, deva, kumāro dvattiṃsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.	These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other.
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	If he stays at home he becomes a king, a wheel-turning monarch.
Tassimāni sattaratanāni bhavanti.
Seyyathidaṃ—cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭacchado’ti.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.’

14.4 - How He Came to be Known as Vipassī

4. Vipassīsamaññā	4. How He Came to be Known as Vipassī
Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi.	Then King Bandhuma had the brahmin soothsayers dressed in fresh clothes and satisfied all their needs.
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi.	Then the king appointed nurses for Prince Vipassī.
Aññā khīraṃ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti.	Some suckled him, some bathed him, some held him, and some carried him on their hip.
Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṃ dhārayittha divā ceva rattiñca:	From when he was born, a white parasol was held over him night and day, with the thought:
‘mā naṃ sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā bādhayitthā’ti.	‘Don’t let cold, heat, grass, dust, or damp bother him.’
Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.	He was dear and beloved by many people,
Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā bahuno janassa piyaṃ manāpaṃ;	like a blue water lily, or a pink or white lotus.
evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo.
Svāssudaṃ aṅkeneva aṅkaṃ parihariyati.	He was always passed from hip to hip.
Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.	From when he was born, his voice was charming, graceful, sweet, and lovely.
Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca;	It was as sweet as the song of a cuckoo-bird found in the Himalayas.
evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.
Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṃ dibbacakkhu pāturahosi yena sudaṃ samantā yojanaṃ passati divā ceva rattiñca.	From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds. He could see for a league all around both by day and by night.
Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṃsā.	And he was unblinkingly watchful, like the gods of the Thirty-Three.
‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi.	And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’.
Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṃ kumāraṃ aṅke nisīdāpetvā atthe anusāsati.	Then while King Bandhuma was sitting in judgment, he’d sit Prince Vipassī in his lap and explain the case to him.
Tatra sudaṃ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena.	And sitting there in his father’s lap, Vipassī would thoroughly consider the case and draw a conclusion using a logical procedure.
Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi.	So this was all the more reason for him to be known as ‘Vipassī’.
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṃ vassikaṃ ekaṃ hemantikaṃ ekaṃ gimhikaṃ;	Then King Bandhuma had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season,
pañca kāmaguṇāni upaṭṭhāpesi.	and provided him with the five kinds of sensual stimulation.
Tatra sudaṃ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohatīti.	Prince Vipassī stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians—none of them men.

14.5 - The Old Man

5. Jiṇṇapurisa	5. The Old Man
Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena sārathiṃ āmantesi:	Then, after many thousand years had passed, Prince Vipassī addressed his charioteer:
‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṃ gacchāma subhūmidassanāyā’ti.	‘My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.’
‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi:	‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince:
‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni,	‘Sire, the finest chariots are harnessed.
yassadāni kālaṃ maññasī’ti.	Please go at your convenience.’
Atha kho, bhikkhave, vipassī kumāro bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṃ niyyāsi.	Then Prince Vipassī mounted a fine carriage and, along with other fine carriages, set out for the park.
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto purisaṃ jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ.	Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime.
Disvā sārathiṃ āmantesi:	He addressed his charioteer:
‘ayaṃ pana, samma sārathi, puriso kiṃkato?	‘My dear charioteer, what has that man done?
Kesāpissa na yathā aññesaṃ, kāyopissa na yathā aññesan’ti.	For his hair and his body are unlike those of other men.’
‘Eso kho, deva, jiṇṇo nāmā’ti.	‘That, Your Majesty, is called an old man.’
‘Kiṃ paneso, samma sārathi, jiṇṇo nāmā’ti?	‘But why is he called an old man?’
‘Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṃ jīvitabbaṃ bhavissatī’ti.	‘He’s called an old man because now he has not long to live.’
‘Kiṃ pana, samma sārathi, ahampi jarādhammo, jaraṃ anatīto’ti?	‘But my dear charioteer, am I liable to grow old? Am I not exempt from old age?’
‘Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṃ anatītā’ti.	‘Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.’
‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā. Itova antepuraṃ paccaniyyāhī’ti.	‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsi.	‘Yes, Your Majesty,’ replied the charioteer and did so.
Tatra sudaṃ, bhikkhave, vipassī kumāro antepuraṃ gato dukkhī dummano pajjhāyati:	Back at the royal compound, the prince, miserable and sad, was brooding:
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti.	‘Damn this thing called rebirth, since old age will come to anyone who’s born.’
Atha kho, bhikkhave, bandhumā rājā sārathiṃ āmantāpetvā etadavoca:	Then King Bandhuma summoned the charioteer and said:
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?	‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.	‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘Kiṃ pana, samma sārathi, addasa kumāro uyyānabhūmiṃ niyyanto’ti?	‘But what did he see on the way to the park?’
‘Addasā kho, deva, kumāro uyyānabhūmiṃ niyyanto purisaṃ jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ.	And the charioteer told the king about seeing the old man and the prince’s reaction.
Disvā maṃ etadavoca:
“ayaṃ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṃ, kāyopissa na yathā aññesan”ti?
“Eso kho, deva, jiṇṇo nāmā”ti.
“Kiṃ paneso, samma sārathi, jiṇṇo nāmā”ti?
“Eso kho, deva, jiṇṇo nāma na dāni tena ciraṃ jīvitabbaṃ bhavissatī”ti.
“Kiṃ pana, samma sārathi, ahampi jarādhammo, jaraṃ anatīto”ti?
“Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṃ anatītā”ti.

14.6 - The Sick Man

6. Byādhitapurisa	6. The Sick Man
Atha kho, bhikkhave, bandhumassa rañño etadahosi:	Then King Bandhuma thought:
‘Mā heva kho vipassī kumāro na rajjaṃ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṃ pabbaji, mā heva nemittānaṃ brāhmaṇānaṃ saccaṃ assa vacanan’ti.	‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:	To prevent this he provided the prince with even more of the five kinds of sensual stimulation,
‘yathā vipassī kumāro rajjaṃ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṃ pabbajeyya, yathā nemittānaṃ brāhmaṇānaṃ micchā assa vacanan’ti.
Tatra sudaṃ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.	with which the prince amused himself.
Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ … pe …	Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto purisaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamānaṃ.	Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others.
Disvā sārathiṃ āmantesi:	He addressed his charioteer:
‘ayaṃ pana, samma sārathi, puriso kiṃkato?	‘My dear charioteer, what has that man done?
Akkhīnipissa na yathā aññesaṃ, saropissa na yathā aññesan’ti?	For his eyes and his voice are unlike those of other men.’
‘Eso kho, deva, byādhito nāmā’ti.	‘That, Your Majesty, is called a sick man.’
‘Kiṃ paneso, samma sārathi, byādhito nāmā’ti?	‘But why is he called a sick man?’
‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti.	‘He’s called an sick man because hopefully he will recover from that illness.’
‘Kiṃ pana, samma sārathi, ahampi byādhidhammo, byādhiṃ anatīto’ti?	‘But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?’
‘Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṃ anatītā’ti.	‘Everyone is liable to fall sick, Your Majesty, including you. No-one is exempt from sickness.’
‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’ti.	‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsi.	‘Yes, Your Majesty,’ replied the charioteer and did so.
Tatra sudaṃ, bhikkhave, vipassī kumāro antepuraṃ gato dukkhī dummano pajjhāyati:	Back at the royal compound, the prince, miserable and sad, was brooding:
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti.	‘Damn this thing called rebirth, since old age and sickness will come to anyone who’s born.’
Atha kho, bhikkhave, bandhumā rājā sārathiṃ āmantāpetvā etadavoca:	Then King Bandhuma summoned the charioteer and said:
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?	‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.	‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘Kiṃ pana, samma sārathi, addasa kumāro uyyānabhūmiṃ niyyanto’ti?	‘But what did he see on the way to the park?’
‘Addasā kho, deva, kumāro uyyānabhūmiṃ niyyanto purisaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamānaṃ.	And the charioteer told the king about seeing the sick man and the prince’s reaction.
Disvā maṃ etadavoca:
“ayaṃ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṃ, saropissa na yathā aññesan”ti?
“Eso kho, deva, byādhito nāmā”ti.
“Kiṃ paneso, samma sārathi, byādhito nāmā”ti?
“Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti.
“Kiṃ pana, samma sārathi, ahampi byādhidhammo, byādhiṃ anatīto”ti?
“Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṃ anatītā”ti.
“Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī”ti.
“Evaṃ, devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsiṃ.
So kho, deva, kumāro antepuraṃ gato dukkhī dummano pajjhāyati:
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti.

14.7 - The Dead Man

7. Kālaṅkatapurisa	7. The Dead Man
Atha kho, bhikkhave, bandhumassa rañño etadahosi:	Then King Bandhuma thought:
‘mā heva kho vipassī kumāro na rajjaṃ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṃ pabbaji, mā heva nemittānaṃ brāhmaṇānaṃ saccaṃ assa vacanan’ti.	‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:	To prevent this he provided the prince with even more of the five kinds of sensual stimulation,
‘yathā vipassī kumāro rajjaṃ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṃ pabbajeyya, yathā nemittānaṃ brāhmaṇānaṃ micchā assa vacanan’ti.
Tatra sudaṃ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.	with which the prince amused himself.
Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ … pe …	Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto mahājanakāyaṃ sannipatitaṃ nānārattānañca dussānaṃ vilātaṃ kayiramānaṃ.	Along the way he saw a large crowd gathered making a bier out of garments of different colors.
Disvā sārathiṃ āmantesi:	He addressed his charioteer:
‘kiṃ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṃ vilātaṃ kayiratī’ti?	‘My dear charioteer, why is that crowd making a bier?’
‘Eso kho, deva, kālaṅkato nāmā’ti.	‘That, Your Majesty, is for someone who’s departed.’
‘Tena hi, samma sārathi, yena so kālaṅkato tena rathaṃ pesehī’ti.	‘Well then, drive the chariot up to the departed.’
‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṃ pesesi.	‘Yes, Your Majesty,’ replied the charioteer, and did so.
Addasā kho, bhikkhave, vipassī kumāro petaṃ kālaṅkataṃ, disvā sārathiṃ āmantesi:	When the prince saw the corpse of the departed, he addressed the charioteer:
‘kiṃ panāyaṃ, samma sārathi, kālaṅkato nāmā’ti?	‘But why is he called departed?’
‘Eso kho, deva, kālaṅkato nāma. Na dāni taṃ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṃ vā pitaraṃ vā aññe vā ñātisālohite’ti.	‘He’s called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.’
‘Kiṃ pana, samma sārathi, ahampi maraṇadhammo maraṇaṃ anatīto;	‘But my dear charioteer, am I liable to die? Am I not exempt from death?
mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā;	Will the king and queen and my other relatives and kin see me no more?
ahampi na dakkhissāmi devaṃ vā deviṃ vā aññe vā ñātisālohite’ti?	And shall I never again see them?’
‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṃ anatītā;	‘Everyone is liable to die, Your Majesty, including you. No-one is exempt from death.
tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā;	The king and queen and your other relatives and kin shall see you no more,
tvampi na dakkhissasi devaṃ vā deviṃ vā aññe vā ñātisālohite’ti.	and you shall never again see them.’
‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’ti.	‘Well then, my dear charioteer, that’s enough of the park for today. Let’s return to the royal compound.’
‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsi.	‘Yes, Your Majesty,’ replied the charioteer and did so.
Tatra sudaṃ, bhikkhave, vipassī kumāro antepuraṃ gato dukkhī dummano pajjhāyati:	Back at the royal compound, the prince, miserable and sad, was brooding:
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṃ paññāyissatī’ti.	‘Damn this thing called rebirth, since old age, sickness, and death will come to anyone who’s born.’
Atha kho, bhikkhave, bandhumā rājā sārathiṃ āmantāpetvā etadavoca:	Then King Bandhuma summoned the charioteer and said:
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti?	‘My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?’
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti.	‘No, Your Majesty, the prince didn’t enjoy himself at the park.’
‘Kiṃ pana, samma sārathi, addasa kumāro uyyānabhūmiṃ niyyanto’ti?	‘But what did he see on the way to the park?’
‘Addasā kho, deva, kumāro uyyānabhūmiṃ niyyanto mahājanakāyaṃ sannipatitaṃ nānārattānañca dussānaṃ vilātaṃ kayiramānaṃ.	And the charioteer told the king about seeing the dead man and the prince’s reaction.
Disvā maṃ etadavoca:
“kiṃ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṃ vilātaṃ kayiratī”ti?
“Eso kho, deva, kālaṅkato nāmā”ti.
“Tena hi, samma sārathi, yena so kālaṅkato tena rathaṃ pesehī”ti.
“Evaṃ, devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṃ pesesiṃ.
Addasā kho, deva, kumāro petaṃ kālaṅkataṃ, disvā maṃ etadavoca:
“kiṃ panāyaṃ, samma sārathi, kālaṅkato nāmā”ti?
“Eso kho, deva, kālaṅkato nāma.
Na dāni taṃ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṃ vā pitaraṃ vā aññe vā ñātisālohite”ti.
“Kiṃ pana, samma sārathi, ahampi maraṇadhammo maraṇaṃ anatīto;
mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā;
ahampi na dakkhissāmi devaṃ vā deviṃ vā aññe vā ñātisālohite”ti?
“Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṃ anatītā;
tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṃ vā deviṃ vā aññe vā ñātisālohite”ti.
“Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī”ti.
“Evaṃ, devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsiṃ.
So kho, deva, kumāro antepuraṃ gato dukkhī dummano pajjhāyati:
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṃ paññāyissatī”’ti.

14.8 - The Renunciate

8. Pabbajita	8. The Renunciate
Atha kho, bhikkhave, bandhumassa rañño etadahosi:	Then King Bandhuma thought:
‘mā heva kho vipassī kumāro na rajjaṃ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṃ pabbaji, mā heva nemittānaṃ brāhmaṇānaṃ saccaṃ assa vacanan’ti.	‘Prince Vipassī must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.’
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi:	To prevent this he provided the prince with even more of the five kinds of sensual stimulation,
‘yathā vipassī kumāro rajjaṃ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṃ pabbajeyya, yathā nemittānaṃ brāhmaṇānaṃ micchā assa vacanan’ti.
Tatra sudaṃ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.	with which the prince amused himself.
Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena sārathiṃ āmantesi:	Then, after many thousand years had passed, Prince Vipassī had his charioteer drive him to the park once more.
‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṃ gacchāma subhūmidassanāyā’ti.
‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi:
‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni,	‘Sire, the finest chariots are harnessed’.
yassadāni kālaṃ maññasī’ti.
Atha kho, bhikkhave, vipassī kumāro bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṃ niyyāsi.
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto purisaṃ bhaṇḍuṃ pabbajitaṃ kāsāyavasanaṃ.	Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe.
Disvā sārathiṃ āmantesi:	He addressed his charioteer:
‘ayaṃ pana, samma sārathi, puriso kiṃkato?	‘My dear charioteer, what has that man done?
Sīsampissa na yathā aññesaṃ, vatthānipissa na yathā aññesan’ti?	For his head and his clothes are unlike those of other men.’
‘Eso kho, deva, pabbajito nāmā’ti.	‘That, Your Majesty, is called a renunciate.’
‘Kiṃ paneso, samma sārathi, pabbajito nāmā’ti?	‘But why is he called a renunciate?’
‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā’ti.	‘He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā.	‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!
Tena hi, samma sārathi, yena so pabbajito tena rathaṃ pesehī’ti.	Well then, drive the chariot up to that renunciate.’
‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṃ pesesi.	‘Yes, Your Majesty,’ replied the charioteer, and did so.
Atha kho, bhikkhave, vipassī kumāro taṃ pabbajitaṃ etadavoca:	Then Prince Vipassī said to that renunciate:
‘tvaṃ pana, samma, kiṃkato,	‘My good man, what have you done?
sīsampi te na yathā aññesaṃ, vatthānipi te na yathā aññesan’ti?	For your head and your clothes are unlike those of other men.’
‘Ahaṃ kho, deva, pabbajito nāmā’ti.	‘Sire, I am what is called a renunciate.’
‘Kiṃ pana tvaṃ, samma, pabbajito nāmā’ti?	‘But why are you called a renunciate?’
‘Ahaṃ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā’ti.	‘I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.’
‘Sādhu kho tvaṃ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā’ti.	‘Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!’

14.9 - The Going Forth

9. Bodhisattapabbajjā	9. The Going Forth
Atha kho, bhikkhave, vipassī kumāro sārathiṃ āmantesi:	Then the prince addressed the charioteer:
‘tena hi, samma sārathi, rathaṃ ādāya itova antepuraṃ paccaniyyāhi.	‘Well then, my dear charioteer, take the chariot and return to the royal compound.
Ahaṃ pana idheva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti.	I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.’
‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṃ ādāya tatova antepuraṃ paccaniyyāsi.	‘Yes, Your Majesty,’ replied the charioteer and did so.
Vipassī pana kumāro tattheva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.	Then Prince Vipassī shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

14.10 - A Great Crowd Goes Forth

10. Mahājanakāyaanupabbajjā	10. A Great Crowd Goes Forth
Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni:	A large crowd of 84,000 people in the capital of Bandhumatī heard
‘vipassī kira kumāro kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito’ti.	that Vipassī had gone forth.
Sutvāna tesaṃ etadahosi:	It occurred to them:
‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha vipassī kumāro kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito.	‘This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassī has gone forth.
Vipassīpi nāma kumāro kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati, kimaṅgaṃ pana mayan’ti.	If even the prince goes forth, why don’t we do the same?’
Atha kho, so bhikkhave, mahājanakāyo caturāsītipāṇasahassāni kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṃ bodhisattaṃ agārasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu.	Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassī, by going forth from the lay life to homelessness.
Tāya sudaṃ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṃ carati.	Escorted by that assembly, Vipassī wandered on tour among the villages, towns, and capital cities.
Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as he was in private retreat this thought came to his mind:
‘na kho metaṃ patirūpaṃ yohaṃ ākiṇṇo viharāmi, yannūnāhaṃ eko gaṇamhā vūpakaṭṭho vihareyyan’ti.	‘It’s not appropriate for me to live in a crowd. Why don’t I live alone, withdrawn from the group?’
Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṃsu, aññena maggena vipassī bodhisatto.	After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassī went another.

14.11 - Vipassī’s Reflections

11. Bodhisattaabhinivesa	11. Vipassī’s Reflections
Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	Then as Vipassī, the one intent on awakening, was in private retreat this thought came to his mind:
‘kicchaṃ vatāyaṃ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa,	‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death.
kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?	Oh, when will an escape be found from this suffering, from old age and death?’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti?	‘When what exists is there old age and death? What is a condition for old age and death?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.	‘When rebirth exists there’s old age and death. Rebirth is a condition for old age and death.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti?	‘When what exists is there rebirth? What is a condition for rebirth?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.	‘When continued existence exists there’s rebirth. Continued existence is a condition for rebirth.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti?	‘When what exists is there continued existence? What is a condition for continued existence?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.	‘When grasping exists there’s continued existence. Grasping is a condition for continued existence.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādānan’ti?	‘When what exists is there grasping? What is a condition for grasping?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādānan’ti.	‘When craving exists there’s grasping. Craving is a condition for grasping.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti?	‘When what exists is there craving? What is a condition for craving?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.	‘When feeling exists there’s craving. Feeling is a condition for craving.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti?	‘When what exists is there feeling? What is a condition for feeling?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.	‘When contact exists there’s feeling. Contact is a condition for feeling.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti?	‘When what exists is there contact? What is a condition for contact?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.	‘When the six sense fields exist there’s contact. The six sense fields are a condition for contact.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatanan’ti?	‘When what exists are there the six sense fields? What is a condition for the six sense fields?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatanan’ti.	‘When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpan’ti?	‘When what exists are there name and form? What is a condition for name and form?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti.	‘When consciousness exists there are name and form. Consciousness is a condition for name and form.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti?	‘When what exists is there consciousness? What is a condition for consciousness?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇan’ti.	‘When name and form exist there’s consciousness. Name and form are a condition for consciousness.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā, nāparaṃ gacchati.	‘This consciousness turns back from name and form, and doesn’t go beyond that.’
Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṃ	It is to this extent that one may be reborn, grow old, die, pass away, or reappear. That is:
nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti’.	That is how this entire mass of suffering originates.’
‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.	‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti?	‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti.	‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti?	‘When what doesn’t exist is there no rebirth? When what ceases does rebirth cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.	‘When continued existence doesn’t exist there’s no rebirth. When continued existence ceases, rebirth ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti?	‘When what doesn’t exist is there no continued existence? When what ceases does continued existence cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.	‘When grasping doesn’t exist there’s no continued existence. When grasping ceases, continued existence ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti?	‘When what doesn’t exist is there no grasping? When what ceases does grasping cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’ti.	‘When craving doesn’t exist there’s no grasping. When craving ceases, grasping ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti?	‘When what doesn’t exist is there no craving? When what ceases does craving cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.	‘When feeling doesn’t exist there’s no craving. When feeling ceases, craving ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti?	‘When what doesn’t exist is there no feeling? When what ceases does feeling cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.	‘When contact doesn’t exist there’s no feeling. When contact ceases, feeling ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti?	‘When what doesn’t exist is there no contact? When what ceases does contact cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.	‘When the six sense fields don’t exist there’s no contact. When the six sense fields cease, contact ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti?	‘When what doesn’t exist are there no six sense fields? When what ceases do the six sense fields cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.	‘When name and form don’t exist there are no six sense fields. When name and form cease, the six sense fields cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti?	‘When what doesn’t exist are there no name and form? When what ceases do name and form cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.	‘When consciousness doesn’t exist there are no name and form. When consciousness ceases, name and form cease.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti?	‘When what doesn’t exist is there no consciousness? When what ceases does consciousness cease?’
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo:	Then, through proper attention, Vipassī comprehended with wisdom:
‘nāmarūpe kho asati viññāṇaṃ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.	‘When name and form don’t exist there’s no consciousness. When name and form cease, consciousness ceases.’
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi:	Then Vipassī thought:
‘adhigato kho myāyaṃ maggo sambodhāya yadidaṃ—	‘I have discovered the path to awakening. That is:
nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.	When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.
Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.	That is how this entire mass of suffering ceases.’
‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.	‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassī, the one intent on awakening, regarding teachings not learned before from another.
Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi:	Some time later Vipassī meditated observing rise and fall in the five grasping aggregates.
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;	Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;	Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;	Such are choices, such is the origin of choices, such is the ending of choices.
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti,	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṃ vimuccīti.	Meditating like this his mind was soon freed from defilements by not grasping.

14.12 - The Appeal of Brahmā

12. Brahmayācanakathā	12. The Appeal of Brahmā
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi:	Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought:
‘yannūnāhaṃ dhammaṃ deseyyan’ti.	‘Why don’t I teach the Dhamma?’
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi:	Then he thought:
‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.	‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.	But people like attachment, they love it and enjoy it.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo.	It’s hard for them to see this thing; that is, specific conditionality, dependent origination.
Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.	It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā’ti.	And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’
Apissu, bhikkhave, vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā:	And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him:
‘Kicchena me adhigataṃ,	‘I’ve struggled hard to realize this,
halaṃ dāni pakāsituṃ;	enough with trying to explain it!
Rāgadosaparetehi,	This teaching is not easily understood
nāyaṃ dhammo susambudho.	by those mired in greed and hate.
Paṭisotagāmiṃ nipuṇaṃ,	Those caught up in greed can’t see
gambhīraṃ duddasaṃ aṇuṃ;	what’s subtle, going against the stream,
Rāgarattā na dakkhanti,	deep, hard to see, and very fine,
tamokhandhena āvuṭā’ti.	for they’re shrouded in a mass of darkness.’
Itiha, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṃ nami, no dhammadesanāya.	So, as the Buddha Vipassī reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma.
Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi:	Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, thought:
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṃ namati, no dhammadesanāyā’ti.	‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One Vipassī, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’
Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi.	Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī.
Atha kho so, bhikkhave, mahābrahmā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena vipassī bhagavā arahaṃ sammāsambuddho tenañjaliṃ paṇāmetvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said:
‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ,	‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!
santi sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti,	There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
bhavissanti dhammassa aññātāro’ti.	There will be those who understand the teaching!’
Evaṃ vutte, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho taṃ mahābrahmānaṃ etadavoca:	When he said this, the Buddha Vipassī said to him:
‘mayhampi kho, brahme, etadahosi:	‘I too thought this, Brahmā:
“yannūnāhaṃ dhammaṃ deseyyan”ti.	“Why don’t I teach the Dhamma?”
Tassa mayhaṃ, brahme, etadahosi:	Then it occurred to me:
“adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo.
Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.
Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā”ti.	“If I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.”
Apissu maṃ, brahme, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā:
Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ nami, no dhammadesanāyā’ti.	So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.’
Dutiyampi kho, bhikkhave, so mahābrahmā … pe …	For a second time,
tatiyampi kho, bhikkhave, so mahābrahmā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	and a third time that Great Brahmā begged the Buddha to teach.
‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.
Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi.	Then, understanding Brahmā’s invitation, the Buddha Vipassī surveyed the world with the eye of a Buddha, because of his compassion for sentient beings.
Addasā kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.	And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the flaw to do with the next world, while others did not.
Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena.	It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.
Evameva kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.	In the same way, the Buddha Vipassī saw sentient beings with little dust in their eyes, and some with much dust in their eyes.
Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ gāthāhi ajjhabhāsi:	Then that Great Brahmā, knowing what the Buddha Vipassī was thinking, addressed him in verse:
‘Sele yathā pabbatamuddhaniṭṭhito,	‘Standing high on a rocky mountain,
Yathāpi passe janataṃ samantato;	you can see the people all around.
Tathūpamaṃ dhammamayaṃ sumedha,	In just the same way, all-seer, wise one,
Pāsādamāruyha samantacakkhu;	ascend the palace built of Dhamma!
Sokāvatiṇṇaṃ janatamapetasoko,	You’re free of sorrow; but look at these people
Avekkhassu jātijarābhibhūtaṃ.	overwhelmed with sorrow, oppressed by rebirth and old age.
Uṭṭhehi vīra vijitasaṅgāma,	Rise, hero! Victor in battle, leader of the caravan,
Satthavāha aṇaṇa vicara loke;	wander the world without obligation.
Desassu bhagavā dhammaṃ,	Let the Blessed One teach the Dhamma!
Aññātāro bhavissantī’ti.	There will be those who understand!’
Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho taṃ mahābrahmānaṃ gāthāya ajjhabhāsi:	Then the Buddha Vipassī addressed that Great Brahmā in verse:
‘Apārutā tesaṃ amatassa dvārā,	‘Flung open are the doors to the deathless!
Ye sotavanto pamuñcantu saddhaṃ;	Let those with ears to hear decide their faith.
Vihiṃsasaññī paguṇaṃ na bhāsiṃ,	Thinking it would be troublesome, Brahmā, I did not teach
Dhammaṃ paṇītaṃ manujesu brahme’ti.	the sophisticated, sublime Dhamma among humans.’
Atha kho so, bhikkhave, mahābrahmā: ‘katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā’ti vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi.	Then the Great Brahmā, knowing that his request for the Buddha Vipassī to teach the Dhamma had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing right there.

14.13 - The Chief Disciples

13. Aggasāvakayuga	13. The Chief Disciples
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi:	Then the Blessed One Vipassī, the perfected one, the fully awakened Buddha, thought:
‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ,	‘Who should I teach first of all?
ko imaṃ dhammaṃ khippameva ājānissatī’ti?	Who will quickly understand this teaching?’
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi:	Then he thought:
‘ayaṃ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṃ apparajakkhajātikā.	‘That Khaṇḍa, the king’s son, and Tissa, the high priest’s son, are astute, competent, clever, and have long had little dust in their eyes.
Yannūnāhaṃ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṃ dhammaṃ deseyyaṃ, te imaṃ dhammaṃ khippameva ājānissantī’ti.	Why don’t I teach them first of all? They will quickly understand this teaching.’
Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi.	Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumatī, in the deer park named Sanctuary.
Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho dāyapālaṃ āmantesi:	Then the Buddha Vipassī addressed the park keeper:
‘ehi tvaṃ, samma dāyapāla, bandhumatiṃ rājadhāniṃ pavisitvā khaṇḍañca rājaputtaṃ tissañca purohitaputtaṃ evaṃ vadehi—	‘My dear park keeper, please enter the city and say this to the king’s son Khaṇḍa and the high priest’s son Tissa:
vipassī, bhante, bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati, so tumhākaṃ dassanakāmo’ti.	“Sirs, the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. He wishes to see you.”’
‘Evaṃ, bhante’ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṃ rājadhāniṃ pavisitvā khaṇḍañca rājaputtaṃ tissañca purohitaputtaṃ etadavoca:	‘Yes, sir,’ replied the park keeper, and did as he was asked.
‘vipassī, bhante, bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati; so tumhākaṃ dassanakāmo’ti.
Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṃsu. Yena khemo migadāyo tena pāyiṃsu.	Then the king’s son Khaṇḍa and the high priest’s son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumatī for the Sanctuary.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu. upasaṅkamitvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassī on foot. They bowed and sat down to one side.
Tesaṃ vipassī bhagavā arahaṃ sammāsambuddho anupubbiṃ kathaṃ kathesi, seyyathidaṃ—	The Buddha Vipassī taught them 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 te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi—	And when he knew that their minds were 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,
evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in the king’s son Khaṇḍa and the high priest’s son Tissa:
‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.	‘Everything that has a beginning has an end.’
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ:	They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī:
‘abhikkantaṃ, bhante, abhikkantaṃ, bhante.	‘Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṃ bhagavatā 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, the Buddha has made the teaching clear in many ways.
Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca.	We go for refuge to the Blessed One, to the teaching, and to the mendicant Saṅgha.
Labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampadan’ti.	Sir, may we receive the going forth and ordination in the Buddha’s presence?’
Alatthuṃ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ alatthuṃ upasampadaṃ.	And they received the going forth, the ordination in the Buddha Vipassī’s presence.
Te vipassī bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi;	Then the Buddha Vipassī educated, encouraged, fired up, and inspired them with a Dhamma talk.
saṅkhārānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nibbāne ānisaṃsaṃ pakāsesi.	He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment.
Tesaṃ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṃ samādapiyamānānaṃ samuttejiyamānānaṃ sampahaṃsiyamānānaṃ nacirasseva anupādāya āsavehi cittāni vimucciṃsu.	Being taught like this their minds were soon freed from defilements by not grasping.

14.14 - The Going Forth of the Large Crowd

14. Mahājanakāyapabbajjā	14. The Going Forth of the Large Crowd
Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni:	A large crowd of 84,000 people in the capital of Bandhumatī heard
‘vipassī kira bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati.	that the Blessed One Vipassī, the perfected one, the fully awakened Buddha, had arrived at Bandhumatī and was staying in the deer park named Sanctuary.
Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitā’ti.	And they heard that the king’s son Khaṇḍa and the high priest’s son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha’s presence.
Sutvāna nesaṃ etadahosi:	It occurred to them:
‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitā.	‘This must be no ordinary teaching and training, no ordinary going forth in which the king’s son Khaṇḍa and the high priest’s son Tissa have gone forth.
Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissanti, kimaṅgaṃ pana mayan’ti.	If even they go forth, why don’t we do the same?’
Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Then those 84,000 people left Bandhumatī for the deer park named Sanctuary, where they approached the Buddha Vipassī, bowed and sat down to one side.
Tesaṃ vipassī bhagavā arahaṃ sammāsambuddho anupubbiṃ kathaṃ kathesi.	The Buddha Vipassī taught them step by step, with
Seyyathidaṃ—dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ 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 te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi—	And when he knew that their minds were 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,
evameva tesaṃ caturāsītipāṇasahassānaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	in that very seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people:
‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.	‘Everything that has a beginning has an end.’
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ:	They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. They said to the Buddha Vipassī:
‘abhikkantaṃ, bhante, abhikkantaṃ, bhante.	‘Excellent, sir! Excellent!’
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: “cakkhumanto rūpāni dakkhantī”ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.	And just like Khaṇḍa and Tissa they asked for and received ordination. Then the Buddha taught them further.
Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṃghañca.
Labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ labheyyāma upasampadan’ti.
Alatthuṃ kho, bhikkhave, tāni caturāsītipāṇasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alatthuṃ upasampadaṃ.
Te vipassī bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi;
saṅkhārānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ nibbāne ānisaṃsaṃ pakāsesi.
Tesaṃ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṃ samādapiyamānānaṃ samuttejiyamānānaṃ sampahaṃsiyamānānaṃ nacirasseva anupādāya āsavehi cittāni vimucciṃsu.	Being taught like this their minds were soon freed from defilements by not grasping.

14.15 - The 84,000 Who Had Gone Forth Previously

15. Purimapabbajitānaṃ dhammābhisamaya	15. The 84,000 Who Had Gone Forth Previously
Assosuṃ kho, bhikkhave, tāni purimāni caturāsītipabbajitasahassāni:	The 84,000 people who had gone forth previously also heard:
‘vipassī kira bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati, dhammañca kira desetī’ti.	‘It seems the Blessed One Vipassī, the perfected one, the fully awakened Buddha, has arrived at Bandhumatī and is staying in the deer park named Sanctuary. And he is teaching the Dhamma!’
Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Then they too went to see the Buddha Vipassī, realized the Dhamma, went forth, and became freed from defilements.

14.16 - The Allowance to Wander

16. Cārikāanujānana	16. The Allowance to Wander
Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ.	Now at that time a large Saṅgha of 6,800,000 mendicants were residing at Bandhumatī.
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	As the Buddha Vipassī was in private retreat this thought came to his mind:
‘mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ, yannūnāhaṃ bhikkhū anujāneyyaṃ:	‘The Saṅgha residing at Bandhumatī now is large. What if I was to urge them:
“caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ;	“Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
mā ekena dve agamittha;	Let not two go by one road.
desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha.	Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti,	There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
bhavissanti dhammassa aññātāro.	There will be those who understand the teaching!
Api ca channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā”’ti.	But when six years have passed, you must all come to Bandhumatī to recite the monastic code.”’
Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi.	Then a certain Great Brahmā, knowing what the Buddha Vipassī was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in front of the Buddha Vipassī.
Atha kho so, bhikkhave, mahābrahmā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena vipassī bhagavā arahaṃ sammāsambuddho tenañjaliṃ paṇāmetvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca:	He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassī, and said:
‘evametaṃ, bhagavā, evametaṃ, sugata.	‘That’s so true, Blessed One! That’s so true, Holy One!
Mahā kho, bhante, etarahi bhikkhusaṃgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ, anujānātu, bhante, bhagavā bhikkhū:	The Saṅgha residing at Bandhumatī now is large. Please urge them to wander, as you thought.
“caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ;
mā ekena dve agamittha;
desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti.
Api ca, bhante, mayaṃ tathā karissāma yathā bhikkhū channaṃ channaṃ vassānaṃ accayena bandhumatiṃ rājadhāniṃ upasaṅkamissanti pātimokkhuddesāyā’ti.	And sir, I’ll make sure that when six years have passed the mendicants will return to Bandhumatī to recite the monastic code.’
Idamavoca, bhikkhave, so mahābrahmā.	That’s what that Great Brahmā said.
Idaṃ vatvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi.	Then he bowed and respectfully circled the Buddha Vipassī, keeping him on his right side, before vanishing right there.
Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi:	Then in the late afternoon, the Buddha Vipassī came out of retreat and addressed the mendicants, telling them all that had happened. Then he said:
‘idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
“mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ.
Yannūnāhaṃ bhikkhū anujāneyyaṃ—
caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ;
mā ekena dve agamittha;
desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro.
Api ca channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā”’ti.
Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.
Atha kho so, bhikkhave, mahābrahmā ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca:
‘evametaṃ, bhagavā, evametaṃ, sugata.
Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ.
Anujānātu, bhante, bhagavā bhikkhū—
caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ;
mā ekena dve agamittha;
desetha, bhikkhave, dhammaṃ … pe …
santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāroti.
Api ca, bhante, mayaṃ tathā karissāma, yathā bhikkhū channaṃ channaṃ vassānaṃ accayena bandhumatiṃ rājadhāniṃ upasaṅkamissanti pātimokkhuddesāyā’ti.
Idamavoca, bhikkhave, so mahābrahmā.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi.
‘Anujānāmi, bhikkhave, caratha cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ;	‘Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
mā ekena dve agamittha;	Let not two go by one road.
desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha.	Teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that’s entirely full and pure.
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti,	There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.
bhavissanti dhammassa aññātāro.	There will be those who understand the teaching!
Api ca, bhikkhave, channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti.	But when six years have passed, you must all come to Bandhumatī to recite the monastic code.’
Atha kho, bhikkhave, bhikkhū yebhuyyena ekāheneva janapadacārikaṃ pakkamiṃsu.	Then most of the mendicants departed to wander the country that very day.
Tena kho pana samayena jambudīpe caturāsīti āvāsasahassāni honti.	Now at that time there were 84,000 monasteries in India.
Ekamhi hi vasse nikkhante devatā saddamanussāvesuṃ:	And when the first year came to an end the deities raised the cry:
‘nikkhantaṃ kho, mārisā, ekaṃ vassaṃ;	‘Good sirs, the first year has ended.
pañca dāni vassāni sesāni;	Now five years remain.
pañcannaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti.	When five years have passed, you must all go to Bandhumatī to recite the monastic code.’
Dvīsu vassesu nikkhantesu …	And when the second year …
tīsu vassesu nikkhantesu …	the third year …
catūsu vassesu nikkhantesu …	the fourth year …
pañcasu vassesu nikkhantesu devatā saddamanussāvesuṃ:	the fifth year came to an end, the deities raised the cry:
‘nikkhantāni kho, mārisā, pañcavassāni;	‘Good sirs, the fifth year has ended.
ekaṃ dāni vassaṃ sesaṃ;	Now one year remains.
ekassa vassassa accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti.	When one year has passed, you must all go to Bandhumatī to recite the monastic code.’
Chasu vassesu nikkhantesu devatā saddamanussāvesuṃ:	And when the sixth year came to an end the deities raised the cry:
‘nikkhantāni kho, mārisā, chabbassāni,	‘Good sirs, the sixth year has ended.
samayo dāni bandhumatiṃ rājadhāniṃ upasaṅkamituṃ pātimokkhuddesāyā’ti.	Now is the time that you must go to Bandhumatī to recite the monastic code.’
Atha kho te, bhikkhave, bhikkhū appekacce sakena iddhānubhāvena appekacce devatānaṃ iddhānubhāvena ekāheneva bandhumatiṃ rājadhāniṃ upasaṅkamiṃsu pātimokkhuddesāyāti.	Then that very day the mendicants went to Bandhumatī to recite the monastic code. Some went by their own psychic power, and some by the psychic power of the deities.
Tatra sudaṃ, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho bhikkhusaṅghe evaṃ pātimokkhaṃ uddisati:	And there the Blessed One Vipassī, the perfected one, the fully awakened Buddha, recited the monastic code thus:
‘Khantī paramaṃ tapo titikkhā,	‘Patient acceptance is the highest austerity.
Nibbānaṃ paramaṃ vadanti buddhā;	Extinguishment is the highest, say the Buddhas.
Na hi pabbajito parūpaghātī,	No true renunciate injures another,
Na samaṇo hoti paraṃ viheṭhayanto.	nor does an ascetic hurt another.
Sabbapāpassa akaraṇaṃ,	Not to do any evil;
kusalassa upasampadā;	to undertake the good;
Sacittapariyodapanaṃ,	to purify one’s mind:
etaṃ buddhānasāsanaṃ.	this is the instruction of the Buddhas.
Anūpavādo anūpaghāto,	Not speaking ill nor doing harm;
Pātimokkhe ca saṃvaro;	restraint in the monastic code;
Mattaññutā ca bhattasmiṃ,	moderation in eating;
Pantañca sayanāsanaṃ;	staying in remote lodgings;
Adhicitte ca āyogo,	commitment to the higher mind—
Etaṃ buddhānasāsanan’ti.	this is the instruction of the Buddhas.’

14.17 - Being Informed by Deities

17. Devatārocana	17. Being Informed by Deities
Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle.	At one time, mendicants, I was staying near Ukkaṭṭhā, in the Subhaga Forest at the root of a magnificent sal tree.
Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:	As I was in private retreat this thought came to mind:
‘na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi.	‘It’s not easy to find an abode of sentient beings where I haven’t previously abided in all this long time, except for the gods of the pure abodes.
Yannūnāhaṃ yena suddhāvāsā devā tenupasaṅkameyyan’ti.	Why don’t I go to see them?’
Atha khvāhaṃ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṃ.	Then, as easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared with the Aviha gods.
Tasmiṃ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ:	In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me:
‘ito so, mārisā, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi.	‘Ninety-one eons ago, good sir, the Buddha Vipassī arose in the world, perfected and fully awakened.
Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi.	He was born as an aristocrat into an aristocrat family.
Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi.	Koṇḍañña was his clan.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi.	He lived for 80,000 years.
Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho.	He was awakened at the root of a trumpet flower tree.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	He had a fine pair of chief disciples named Khaṇḍa and Tissa.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.	He had three gatherings of disciples—one of 6,800,000, one of 100,000, and one of 80,000—all of them mendicants who had ended their defilements.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	He had as chief attendant a mendicant named Asoka.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi.	His father was King Bandhuma,
Bandhumatī nāma devī mātā ahosi janetti.	his birth mother was Queen Bandhumatī,
Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi.	and their capital city was named Bandhumatī.
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṃ abhinikkhamanaṃ ahosi evaṃ pabbajjā evaṃ padhānaṃ evaṃ abhisambodhi evaṃ dhammacakkappavattanaṃ.	And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma.
Te mayaṃ, mārisā, vipassimhi bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti …	And good sir, after leading the spiritual life under that Buddha Vipassī we lost our desire for sensual pleasures and were reborn here.’
pe …	And other deities came and similarly recounted the details of the Buddhas Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa.
Tasmiṃyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ:	In that order of gods, many hundreds of deities approached me, bowed, stood to one side, and said to me:
‘imasmiṃyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṃ sammāsambuddho loke uppanno.	‘In the present fortunate eon, good sir, you have arisen in the world, perfected and fully awakened.
Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno.	You were born as an aristocrat into an aristocrat family.
Bhagavā, mārisā, gotamo gottena.	Gotama is your clan.
Bhagavato, mārisā, appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo.	For you the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.
Bhagavā, mārisā, assatthassa mūle abhisambuddho.	You were awakened at the root of a peepul tree.
Bhagavato, mārisā, sāriputtamoggallānaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.	You have a fine pair of chief disciples named Sāriputta and Moggallāna.
Bhagavato, mārisā, eko sāvakānaṃ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.	You have had one gathering of disciples—1,250 mendicants who had ended their defilements.
Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.	You have as chief attendant a mendicant named Ānanda.
Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi.	Your father is King Suddhodana,
Māyā nāma devī mātā ahosi janetti.	your birth mother was Queen Māyā,
Kapilavatthu nāma nagaraṃ rājadhānī ahosi.	and your capital city was Kapilavatthu.
Bhagavato, mārisā, evaṃ abhinikkhamanaṃ ahosi evaṃ pabbajjā evaṃ padhānaṃ evaṃ abhisambodhi evaṃ dhammacakkappavattanaṃ.	And such was your renunciation, such your going forth, such your striving, such your awakening, and such your rolling forth of the wheel of Dhamma.
Te mayaṃ, mārisā, bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti.	And good sir, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.’
Atha khvāhaṃ, bhikkhave, avihehi devehi saddhiṃ yena atappā devā tenupasaṅkamiṃ … pe …	Then together with the Aviha gods I went to see the Atappa gods …
atha khvāhaṃ, bhikkhave, avihehi ca devehi atappehi ca devehi saddhiṃ yena sudassā devā tenupasaṅkamiṃ.	the Gods Fair to See …
Atha khvāhaṃ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṃ yena sudassī devā tenupasaṅkamiṃ. Atha khvāhaṃ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṃ yena akaniṭṭhā devā tenupasaṅkamiṃ. Tasmiṃ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu, upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ:	and the Fair Seeing Gods. Then together with all these gods I went to see the Gods of Akaniṭṭha, where we had a similar conversation.
Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṃjaccā te bhagavanto ahesuṃ’ itipi.	And that is how the Realized One is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. It is both because I have clearly comprehended the principle of the teachings,
‘Evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ’ itipīti.
Devatāpi tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṃjaccā te bhagavanto ahesuṃ’ itipi.	and also because the deities told me.”
‘Evaṃnāmā evaṅgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ’ itipī”ti.
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the mendicants were happy with what the Buddha said.

15 - DN 15 Mahā-nidāna: The Great Discourse on Causation

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 15	Long Discourses 15

15.1 - Dependent Origination

Mahānidānasutta	The Great Discourse on Causation
1. Paṭiccasamuppāda	1. Dependent Origination
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.	At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing,
Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.	in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”
“Mā hevaṃ, ānanda, avaca, mā hevaṃ, ānanda, avaca.	“Don’t say that, Ānanda, don’t say that!
Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.	This dependent origination is deep and appears deep.
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.	It is because of not understanding and not comprehending this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.
‘Atthi idappaccayā jarāmaraṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.	When asked, ‘Is there a specific condition for old age and death?’ you should answer, ‘There is.’
‘Kiṃpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṃ.	If they say, ‘What is a condition for old age and death?’ you should answer, ‘Rebirth is a condition for old age and death.’
‘Atthi idappaccayā jātī’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.	When asked, ‘Is there a specific condition for rebirth?’ you should answer, ‘There is.’
‘Kiṃpaccayā jātī’ti iti ce vadeyya, ‘bhavapaccayā jātī’ti iccassa vacanīyaṃ.	If they say, ‘What is a condition for rebirth?’ you should answer, ‘Continued existence is a condition for rebirth.’
‘Atthi idappaccayā bhavo’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.	When asked, ‘Is there a specific condition for continued existence?’ you should answer, ‘There is.’
‘Kiṃpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṃ.	If they say, ‘What is a condition for continued existence?’ you should answer, ‘Grasping is a condition for continued existence.’
‘Atthi idappaccayā upādānan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.	When asked, ‘Is there a specific condition for grasping?’ you should answer, ‘There is.’
‘Kiṃpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṃ.	If they say, ‘What is a condition for grasping?’ you should answer, ‘Craving is a condition for grasping.’
‘Atthi idappaccayā taṇhā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.	When asked, ‘Is there a specific condition for craving?’ you should answer, ‘There is.’
‘Kiṃpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṃ.	If they say, ‘What is a condition for craving?’ you should answer, ‘Feeling is a condition for craving.’
‘Atthi idappaccayā vedanā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.	When asked, ‘Is there a specific condition for feeling?’ you should answer, ‘There is.’
‘Kiṃpaccayā vedanā’ti iti ce vadeyya, ‘phassapaccayā vedanā’ti iccassa vacanīyaṃ.	If they say, ‘What is a condition for feeling?’ you should answer, ‘Contact is a condition for feeling.’
‘Atthi idappaccayā phasso’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.	When asked, ‘Is there a specific condition for contact?’ you should answer, ‘There is.’
‘Kiṃpaccayā phasso’ti iti ce vadeyya, ‘nāmarūpapaccayā phasso’ti iccassa vacanīyaṃ.	If they say, ‘What is a condition for contact?’ you should answer, ‘Name and form are conditions for contact.’
‘Atthi idappaccayā nāmarūpan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.	When asked, ‘Is there a specific condition for name and form?’ you should answer, ‘There is.’
‘Kiṃpaccayā nāmarūpan’ti iti ce vadeyya, ‘viññāṇapaccayā nāmarūpan’ti iccassa vacanīyaṃ.	If they say, ‘What is a condition for name and form?’ you should answer, ‘Consciousness is a condition for name and form.’
‘Atthi idappaccayā viññāṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.	When asked, ‘Is there a specific condition for consciousness?’ you should answer, ‘There is.’
‘Kiṃpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṃ.	If they say, ‘What is a condition for consciousness?’ you should answer, ‘Name and form are conditions for consciousness.’
Iti kho, ānanda, nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.	So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti.	That is how this entire mass of suffering originates.
‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā jātipaccayā jarāmaraṇaṃ.	‘Rebirth is a condition for old age and death’—that’s what I said. And this is a way to understand how this is so.
Jāti ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, seyyathidaṃ—	Suppose there were totally and utterly no rebirth for anyone anywhere.
devānaṃ vā devattāya, gandhabbānaṃ vā gandhabbattāya, yakkhānaṃ vā yakkhattāya, bhūtānaṃ vā bhūtattāya, manussānaṃ vā manussattāya, catuppadānaṃ vā catuppadattāya, pakkhīnaṃ vā pakkhittāya, sarīsapānaṃ vā sarīsapattāya, tesaṃ tesañca hi, ānanda, sattānaṃ tadattāya jāti nābhavissa. Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?	That is, there were no rebirth of sentient beings into their various realms—of gods, fairies, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there’s no rebirth at all, with the cessation of rebirth, would old age and death still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jarāmaraṇassa, yadidaṃ jāti.	“That’s why this is the cause, source, origin, and condition of old age and death, namely rebirth.
‘Bhavapaccayā jātī’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā bhavapaccayā jāti.	‘Continued existence is a condition for rebirth’—that’s what I said. And this is a way to understand how this is so.
Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, seyyathidaṃ—	Suppose there were totally and utterly no continued existence for anyone anywhere.
kāmabhavo vā rūpabhavo vā arūpabhavo vā, sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?	That is, continued existence in the sensual realm, the realm of luminous form, or the formless realm. When there’s no continued existence at all, with the cessation of continued existence, would rebirth still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jātiyā, yadidaṃ bhavo.	“That’s why this is the cause, source, origin, and condition of rebirth, namely continued existence.
‘Upādānapaccayā bhavo’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā upādānapaccayā bhavo.	‘Grasping is a condition for continued existence’—that’s what I said. And this is a way to understand how this is so.
Upādānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, seyyathidaṃ—	Suppose there were totally and utterly no grasping for anyone anywhere.
kāmupādānaṃ vā diṭṭhupādānaṃ vā sīlabbatupādānaṃ vā attavādupādānaṃ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?	That is, grasping at sensual pleasures, views, precepts and observances, and theories of a self. When there’s no grasping at all, with the cessation of grasping, would continued existence still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo bhavassa, yadidaṃ upādānaṃ.	“That’s why this is the cause, source, origin, and condition of continued existence, namely grasping.
‘Taṇhāpaccayā upādānan’ti iti kho panetaṃ vuttaṃ tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhāpaccayā upādānaṃ.	‘Craving is a condition for grasping’—that’s what I said. And this is a way to understand how this is so.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, seyyathidaṃ—	Suppose there were totally and utterly no craving for anyone anywhere.
rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?	That is, craving for sights, sounds, smells, tastes, touches, and thoughts. When there’s no craving at all, with the cessation of craving, would grasping still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo upādānassa, yadidaṃ taṇhā.	“That’s why this is the cause, source, origin, and condition of grasping, namely craving.
‘Vedanāpaccayā taṇhā’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā vedanāpaccayā taṇhā.	‘Feeling is a condition for craving’—that’s what I said. And this is a way to understand how this is so.
Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, seyyathidaṃ—	Suppose there were totally and utterly no feeling for anyone anywhere.
cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?	That is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with the cessation of feeling, would craving still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo taṇhāya, yadidaṃ vedanā.	“That’s why this is the cause, source, origin, and condition of craving, namely feeling.
Iti kho panetaṃ, ānanda, vedanaṃ paṭicca taṇhā, taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho.	So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of possessiveness. Possessiveness is a cause of stinginess. Stinginess is a cause of safeguarding.
Ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.	Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies.
‘Ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.	‘Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies’—that’s what I said. And this is a way to understand how this is so.
Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti?	Suppose there were totally and utterly no safeguarding for anyone anywhere. When there’s no safeguarding at all, with the cessation of safeguarding, would those many bad, unskillful things still come to be?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādānaṃ anekesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ sambhavāya yadidaṃ ārakkho.	“That’s why this is the cause, source, origin, and condition for the origination of those many bad, unskillful things, namely safeguarding.
‘Macchariyaṃ paṭicca ārakkho’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā macchariyaṃ paṭicca ārakkho.	‘Stinginess is a cause of safeguarding’—that’s what I said. And this is a way to understand how this is so.
Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?	Suppose there were totally and utterly no stinginess for anyone anywhere. When there’s no stinginess at all, with the cessation of stinginess, would safeguarding still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ārakkhassa, yadidaṃ macchariyaṃ.	“That’s why this is the cause, source, origin, and condition of safeguarding, namely stinginess.
‘Pariggahaṃ paṭicca macchariyan’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariggahaṃ paṭicca macchariyaṃ.	‘Possessiveness is a cause of stinginess’—that’s what I said. And this is a way to understand how this is so.
Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṃ paññāyethā”ti?	Suppose there were totally and utterly no possessiveness for anyone anywhere. When there’s no possessiveness at all, with the cessation of possessiveness, would stinginess still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo macchariyassa, yadidaṃ pariggaho.	“That’s why this is the cause, source, origin, and condition of stinginess, namely possessiveness.
‘Ajjhosānaṃ paṭicca pariggaho’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ajjhosānaṃ paṭicca pariggaho.	‘Attachment is a cause of possessiveness’—that’s what I said. And this is a way to understand how this is so.
Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?	Suppose there were totally and utterly no attachment for anyone anywhere. When there’s no attachment at all, with the cessation of attachment, would possessiveness still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariggahassa—yadidaṃ ajjhosānaṃ.	“That’s why this is the cause, source, origin, and condition of possessiveness, namely attachment.
‘Chandarāgaṃ paṭicca ajjhosānan’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā chandarāgaṃ paṭicca ajjhosānaṃ.	‘Desire and lust is a cause of attachment’—that’s what I said. And this is a way to understand how this is so.
Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṃ paññāyethā”ti?	Suppose there were totally and utterly no desire and lust for anyone anywhere. When there’s no desire and lust at all, with the cessation of desire and lust, would attachment still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ajjhosānassa, yadidaṃ chandarāgo.	“That’s why this is the cause, source, origin, and condition of attachment, namely desire and lust.
‘Vinicchayaṃ paṭicca chandarāgo’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā vinicchayaṃ paṭicca chandarāgo.	‘Assessing is a cause of desire and lust’—that’s what I said. And this is a way to understand how this is so.
Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?	Suppose there were totally and utterly no assessing for anyone anywhere. When there’s no assessing at all, with the cessation of assessing, would desire and lust still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo chandarāgassa, yadidaṃ vinicchayo.	“That’s why this is the cause, source, origin, and condition of desire and lust, namely assessing.
‘Lābhaṃ paṭicca vinicchayo’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā lābhaṃ paṭicca vinicchayo.	‘Gaining material possessions is a cause of assessing’—that’s what I said. And this is a way to understand how this is so.
Lābho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?	Suppose there were totally and utterly no gaining of material possessions for anyone anywhere. When there’s no gaining of material possessions at all, with the cessation of gaining material possessions, would assessing still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vinicchayassa, yadidaṃ lābho.	“That’s why this is the cause, source, origin, and condition of assessing, namely the gaining of material possessions.
‘Pariyesanaṃ paṭicca lābho’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariyesanaṃ paṭicca lābho.	‘Seeking is a cause of gaining material possessions’—that’s what I said. And this is a way to understand how this is so.
Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?	Suppose there were totally and utterly no seeking for anyone anywhere. When there’s no seeking at all, with the cessation of seeking, would the gaining of material possessions still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo lābhassa, yadidaṃ pariyesanā.	“That’s why this is the cause, source, origin, and condition of gaining material possessions, namely seeking.
‘Taṇhaṃ paṭicca pariyesanā’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhaṃ paṭicca pariyesanā.	‘Craving is a cause of seeking’—that’s what I said. And this is a way to understand how this is so.
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, seyyathidaṃ—	Suppose there were totally and utterly no craving for anyone anywhere.
kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?	That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. When there’s no craving at all, with the cessation of craving, would seeking still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariyesanāya, yadidaṃ taṇhā.	“That’s why this is the cause, source, origin, and condition of seeking, namely craving.
Iti kho, ānanda, ime dve dhammā dvayena vedanāya ekasamosaraṇā bhavanti.	And so, Ānanda, these two things are united by the two aspects of feeling.
‘Phassapaccayā vedanā’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā phassapaccayā vedanā.	‘Contact is a condition for feeling’—that’s what I said. And this is a way to understand how this is so.
Phasso ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici, seyyathidaṃ—	Suppose there were totally and utterly no contact for anyone anywhere.
cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?	That is, contact through the eye, ear, nose, tongue, body, and mind. When there’s no contact at all, with the cessation of contact, would craving still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vedanāya, yadidaṃ phasso.	“That’s why this is the cause, source, origin, and condition of feeling, namely contact.
‘Nāmarūpapaccayā phasso’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā phasso.	‘Name and form are conditions for contact’—that’s what I said. And this is a way to understand how this is so.
Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti?	Suppose there were none of the features, attributes, signs, and details by which the category of mental phenomena is found. Would linguistic contact still be found in the category of physical phenomena?”
“No hetaṃ, bhante”.	“No, sir.”
“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?	“Suppose there were none of the features, attributes, signs, and details by which the category of physical phenomena is found. Would impingement contact still be found in the category of mental phenomena?”
“No hetaṃ, bhante”.	“No, sir.”
“Yehi, ānanda, ākārehi … pe … yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?	“Suppose there were none of the features, attributes, signs, and details by which the categories of mental or physical phenomena are found. Would either linguistic contact or impingement contact still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Yehi, ānanda, ākārehi … pe … yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu … pe … tesu uddesesu asati api nu kho phasso paññāyethā”ti?	“Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo phassassa, yadidaṃ nāmarūpaṃ.	“That’s why this is the cause, source, origin, and condition of contact, namely name and form.
‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā viññāṇapaccayā nāmarūpaṃ.	‘Consciousness is a condition for name and form’—that’s what I said. And this is a way to understand how this is so.
Viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā”ti?	If consciousness were not conceived in the mother’s womb, would name and form coagulate there?”
“No hetaṃ, bhante”.	“No, sir.”
“Viññāṇañca hi, ānanda, mātukucchismiṃ okkamitvā vokkamissatha, api nu kho nāmarūpaṃ itthattāya abhinibbattissathā”ti?	“If consciousness, after being conceived in the mother’s womb, were to be miscarried, would name and form be born into this state of existence?”
“No hetaṃ, bhante”.	“No, sir.”
“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjissathā”ti?	“If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo nāmarūpassa—yadidaṃ viññāṇaṃ.	“That’s why this is the cause, source, origin, and condition of name and form, namely consciousness.
‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṃ vuttaṃ, tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā viññāṇaṃ.	‘Name and form are conditions for consciousness’—that’s what I said. And this is a way to understand how this is so.
Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṃ na labhissatha, api nu kho āyatiṃ jātijarāmaraṇaṃ dukkhasamudayasambhavo paññāyethā”ti?	If consciousness were not to become established in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo viññāṇassa yadidaṃ nāmarūpaṃ.	“That’s why this is the cause, source, origin, and condition of consciousness, namely name and form.
Ettāvatā kho, ānanda, jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā.	This is the extent to which one may be reborn, grow old, die, pass away, or reappear.
Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṃ, ettāvatā vaṭṭaṃ vattati itthattaṃ paññāpanāya yadidaṃ nāmarūpaṃ saha viññāṇena aññamaññapaccayatā pavattati.	This is how far the scope of language, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths continues so that this state of existence is to be found; namely, name and form together with consciousness.

15.2 - Describing the Self

2. Attapaññatti	2. Describing the Self
Kittāvatā ca, ānanda, attānaṃ paññapento paññapeti?	How do those who describe the self describe it?
Rūpiṃ vā hi, ānanda, parittaṃ attānaṃ paññapento paññapeti:	They describe it as physical and limited:
‘rūpī me paritto attā’ti.	‘My self is physical and limited.’
Rūpiṃ vā hi, ānanda, anantaṃ attānaṃ paññapento paññapeti:	Or they describe it as physical and infinite:
‘rūpī me ananto attā’ti.	‘My self is physical and infinite.’
Arūpiṃ vā hi, ānanda, parittaṃ attānaṃ paññapento paññapeti:	Or they describe it as formless and limited:
‘arūpī me paritto attā’ti.	‘My self is formless and limited.’
Arūpiṃ vā hi, ānanda, anantaṃ attānaṃ paññapento paññapeti:	Or they describe it as formless and infinite:
‘arūpī me ananto attā’ti.	‘My self is formless and infinite.’
Tatrānanda, yo so rūpiṃ parittaṃ attānaṃ paññapento paññapeti.	Now, take those who describe the self as physical and limited.
Etarahi vā so rūpiṃ parittaṃ attānaṃ paññapento paññapeti, tattha bhāviṃ vā so rūpiṃ parittaṃ attānaṃ paññapento paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.	They describe the self as physical and limited in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
Evaṃ santaṃ kho, ānanda, rūpiṃ parittattānudiṭṭhi anusetīti iccālaṃ vacanāya.	This being so, it’s appropriate to say that a view of self as physical and limited underlies them.
Tatrānanda, yo so rūpiṃ anantaṃ attānaṃ paññapento paññapeti.	Now, take those who describe the self as physical and infinite …
Etarahi vā so rūpiṃ anantaṃ attānaṃ paññapento paññapeti, tattha bhāviṃ vā so rūpiṃ anantaṃ attānaṃ paññapento paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.
Evaṃ santaṃ kho, ānanda, rūpiṃ anantattānudiṭṭhi anusetīti iccālaṃ vacanāya.
Tatrānanda, yo so arūpiṃ parittaṃ attānaṃ paññapento paññapeti.	formless and limited …
Etarahi vā so arūpiṃ parittaṃ attānaṃ paññapento paññapeti, tattha bhāviṃ vā so arūpiṃ parittaṃ attānaṃ paññapento paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.
Evaṃ santaṃ kho, ānanda, arūpiṃ parittattānudiṭṭhi anusetīti iccālaṃ vacanāya.
Tatrānanda, yo so arūpiṃ anantaṃ attānaṃ paññapento paññapeti.	formless and infinite.
Etarahi vā so arūpiṃ anantaṃ attānaṃ paññapento paññapeti, tattha bhāviṃ vā so arūpiṃ anantaṃ attānaṃ paññapento paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.	They describe the self as formless and infinite in the present; or in some future life; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
Evaṃ santaṃ kho, ānanda, arūpiṃ anantattānudiṭṭhi anusetīti iccālaṃ vacanāya.	This being so, it’s appropriate to say that a view of self as formless and infinite underlies them.
Ettāvatā kho, ānanda, attānaṃ paññapento paññapeti.	That’s how those who describe the self describe it.

15.3 - Not Describing the Self

3. Naattapaññatti	3. Not Describing the Self
Kittāvatā ca, ānanda, attānaṃ na paññapento na paññapeti?	How do those who don’t describe the self not describe it?
Rūpiṃ vā hi, ānanda, parittaṃ attānaṃ na paññapento na paññapeti:	They don’t describe it as physical and limited …
‘rūpī me paritto attā’ti.
Rūpiṃ vā hi, ānanda, anantaṃ attānaṃ na paññapento na paññapeti:	physical and infinite …
‘rūpī me ananto attā’ti.
Arūpiṃ vā hi, ānanda, parittaṃ attānaṃ na paññapento na paññapeti:	formless and limited …
‘arūpī me paritto attā’ti.
Arūpiṃ vā hi, ānanda, anantaṃ attānaṃ na paññapento na paññapeti:	formless and infinite:
‘arūpī me ananto attā’ti.	‘My self is formless and infinite.’
Tatrānanda, yo so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti.	Now, take those who don’t describe the self as physical and limited …
Etarahi vā so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti, tattha bhāviṃ vā so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.
Evaṃ santaṃ kho, ānanda, rūpiṃ parittattānudiṭṭhi nānusetīti iccālaṃ vacanāya.
Tatrānanda, yo so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti.	physical and infinite …
Etarahi vā so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti, tattha bhāviṃ vā so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.
Evaṃ santaṃ kho, ānanda, rūpiṃ anantattānudiṭṭhi nānusetīti iccālaṃ vacanāya.
Tatrānanda, yo so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti.	formless and limited …
Etarahi vā so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti, tattha bhāviṃ vā so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.
Evaṃ santaṃ kho, ānanda, arūpiṃ parittattānudiṭṭhi nānusetīti iccālaṃ vacanāya.
Tatrānanda, yo so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti.	formless and infinite.
Etarahi vā so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti, tattha bhāviṃ vā so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti, ‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.	They don’t describe the self as formless and infinite in the present; or in some future life; and they don’t think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’
Evaṃ santaṃ kho, ānanda, arūpiṃ anantattānudiṭṭhi nānusetīti iccālaṃ vacanāya.	This being so, it’s appropriate to say that a view of self as formless and infinite doesn’t underlie them.
Ettāvatā kho, ānanda, attānaṃ na paññapento na paññapeti.	That’s how those who don’t describe the self don’t describe it.

15.4 - Regarding a Self

4. Attasamanupassanā	4. Regarding a Self
Kittāvatā ca, ānanda, attānaṃ samanupassamāno samanupassati?	How do those who regard the self regard it?
Vedanaṃ vā hi, ānanda, attānaṃ samanupassamāno samanupassati:	They regard feeling as self:
‘vedanā me attā’ti.	‘Feeling is my self.’
‘Na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti iti vā hi, ānanda, attānaṃ samanupassamāno samanupassati.	Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’
‘Na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi, ānanda, attānaṃ samanupassamāno samanupassati.	Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
Tatrānanda, yo so evamāha:	Now, as to those who say:
‘vedanā me attā’ti,	‘Feeling is my self.’
so evamassa vacanīyo:	You should say this to them:
‘tisso kho imā, āvuso, vedanā—	‘Reverend, there are three feelings:
sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.	pleasant, painful, and neutral.
Imāsaṃ kho tvaṃ tissannaṃ vedanānaṃ katamaṃ attato samanupassasī’ti?	Which one of these do you regard as self?’
Yasmiṃ, ānanda, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;	Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling;
sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	you only feel a pleasant feeling.
Yasmiṃ, ānanda, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;	At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling;
dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	you only feel a painful feeling.
Yasmiṃ, ānanda, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti;	At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling;
adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.	you only feel a neutral feeling.
Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.	Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.
Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.
Tassa sukhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.	When feeling a pleasant feeling they think: ‘This is my self.’
Tassāyeva sukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.	When their pleasant feeling ceases they think: ‘My self has disappeared.’
Dukkhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.	When feeling a painful feeling they think: ‘This is my self.’
Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti.	When their painful feeling ceases they think: ‘My self has disappeared.’
Adukkhamasukhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.	When feeling a neutral feeling they think: ‘This is my self.’
Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.	When their neutral feeling ceases they think: ‘My self has disappeared.’
Iti so diṭṭheva dhamme aniccasukhadukkhavokiṇṇaṃ uppādavayadhammaṃ attānaṃ samanupassamāno samanupassati, yo so evamāha: ‘vedanā me attā’ti.	So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, a mixture of pleasure and pain, and liable to rise and fall.
Tasmātihānanda, etena petaṃ nakkhamati: ‘vedanā me attā’ti samanupassituṃ.	That’s why it’s not acceptable to regard feeling as self.
Tatrānanda, yo so evamāha:	Now, as to those who say:
‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti, so evamassa vacanīyo:	‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them:
‘yattha panāvuso, sabbaso vedayitaṃ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?	‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, etena petaṃ nakkhamati: ‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti samanupassituṃ.	“That’s why it’s not acceptable to regard self as that which does not experience feeling.
Tatrānanda, yo so evamāha:	Now, as to those who say:
‘na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.	‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’
So evamassa vacanīyo—	You should say this to them:
vedanā ca hi, āvuso, sabbena sabbaṃ sabbathā sabbaṃ aparisesā nirujjheyyuṃ.	‘Suppose feelings were to totally and utterly cease without anything left over.
Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti?	When there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”
“No hetaṃ, bhante”.	“No, sir.”
“Tasmātihānanda, etena petaṃ nakkhamati: ‘na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṃ.	“That’s why it’s not acceptable to regard self as that which is liable to feel.
Yato kho, ānanda, bhikkhu neva vedanaṃ attānaṃ samanupassati, nopi appaṭisaṃvedanaṃ attānaṃ samanupassati, nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.
So evaṃ na samanupassanto na ca kiñci loke upādiyati,	Not regarding anything in this way, they don’t grasp at anything in the world.
anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati,	Not grasping, they’re not anxious. Not being anxious, they personally become nirvana'd.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.	They understand: ‘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.’
Evaṃ vimuttacittaṃ kho, ānanda, bhikkhuṃ yo evaṃ vadeyya:	It wouldn’t be appropriate to say that a monk whose mind is freed like this holds the following views:
‘hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.	‘A Realized One exists after death’;
‘Na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.	‘A Realized One doesn’t exist after death’;
‘Hoti ca na ca hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.	‘A Realized One both exists and doesn’t exist after death’;
‘Neva hoti na na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.	‘A Realized One neither exists nor doesn’t exist after death’.
Taṃ kissa hetu?	Why is that?
Yāvatā, ānanda, adhivacanaṃ yāvatā adhivacanapatho, yāvatā nirutti yāvatā niruttipatho, yāvatā paññatti yāvatā paññattipatho, yāvatā paññā yāvatā paññāvacaraṃ, yāvatā vaṭṭaṃ, yāvatā vaṭṭati, tadabhiññāvimutto bhikkhu, tadabhiññāvimuttaṃ bhikkhuṃ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṃ.	A monk is freed by directly knowing this: how far language and the scope of language extend; how far terminology and the scope of terminology extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a monk freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’

15.5 - Planes of Consciousness

5. Sattaviññāṇaṭṭhiti	5. Planes of Consciousness
Satta kho, ānanda, viññāṇaṭṭhitiyo, dve āyatanāni.	Ānanda, there are seven planes of consciousness and two dimensions.
Katamā satta?	What seven?
Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.	There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṃ paṭhamā viññāṇaṭṭhiti.	This is the first plane of consciousness.
Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.	There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyā viññāṇaṭṭhiti.	This is the second plane of consciousness.
Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.	There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyā viññāṇaṭṭhiti.	This is the third plane of consciousness.
Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.	There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catutthī viññāṇaṭṭhiti.	This is the fourth plane of consciousness.
Santānanda, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.	There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṃ pañcamī viññāṇaṭṭhiti.	This is the fifth plane of consciousness.
Santānanda, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṃ chaṭṭhī viññāṇaṭṭhiti.	This is the sixth plane of consciousness.
Santānanda, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṃ sattamī viññāṇaṭṭhiti.	This is the seventh plane of consciousness.
Asaññasattāyatanaṃ nevasaññānāsaññāyatanameva dutiyaṃ.	Then there’s the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.
Tatrānanda, yāyaṃ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.	Now, regarding these seven planes of consciousness and two dimensions,
Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṃ pajānāti, tassā ca atthaṅgamaṃ pajānāti, tassā ca assādaṃ pajānāti, tassā ca ādīnavaṃ pajānāti, tassā ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?	is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?”
“No hetaṃ, bhante” … pe …	“No, sir.”
“tatrānanda, yamidaṃ asaññasattāyatanaṃ.
Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṃ pajānāti, tassa ca atthaṅgamaṃ pajānāti, tassa ca assādaṃ pajānāti, tassa ca ādīnavaṃ pajānāti, tassa ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?
“No hetaṃ, bhante”.
“Tatrānanda, yamidaṃ nevasaññānāsaññāyatanaṃ.
Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṃ pajānāti, tassa ca atthaṅgamaṃ pajānāti, tassa ca assādaṃ pajānāti, tassa ca ādīnavaṃ pajānāti, tassa ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?
“No hetaṃ, bhante”.
“Yato kho, ānanda, bhikkhu imāsañca sattannaṃ viññāṇaṭṭhitīnaṃ imesañca dvinnaṃ āyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto hoti, ayaṃ vuccatānanda, bhikkhu paññāvimutto.	“When a monk, having truly understood the origin, ending, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a monk who is freed by wisdom.

15.6 - The Eight Liberations

6. Aṭṭhavimokkha	6. The Eight Liberations
Aṭṭha kho ime, ānanda, vimokkhā.	Ānanda, there are these eight liberations.
Katame aṭṭha?	What eight?
Rūpī rūpāni passati	Being physical, they see visions.
ayaṃ paṭhamo vimokkho.	This is the first liberation.
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati,	Not perceiving form internally, they see visions externally.
ayaṃ dutiyo vimokkho.	This is the second liberation.
Subhanteva adhimutto hoti,	They’re focused only on beauty.
ayaṃ tatiyo vimokkho.	This is the third liberation.
Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati,	Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
ayaṃ catuttho vimokkho.	This is the fourth liberation.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati,	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
ayaṃ pañcamo vimokkho.	This is the fifth liberation.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati,	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
ayaṃ chaṭṭho vimokkho.	This is the sixth liberation.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati,	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
ayaṃ sattamo vimokkho.	This is the seventh liberation.
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati,	Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
ayaṃ aṭṭhamo vimokkho.	This is the eighth liberation.
Ime kho, ānanda, aṭṭha vimokkhā.	These are the eight liberations.
Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anulomapaṭilomampi samāpajjati, yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjatipi vuṭṭhātipi.	When a monk enters into and withdraws from these eight liberations—in forward order, in reverse order, and in forward and reverse order—wherever they wish, whenever they wish, and for as long as they wish;
Āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayaṃ vuccatānanda, bhikkhu ubhatobhāgavimutto.	and when they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, they’re called a monk who is freed both ways.
Imāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī”ti.	And, Ānanda, there is no other freedom both ways that is better or finer than this.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Ānanda was happy with what the Buddha said.

16 - DN 16 Mahā-pari-nibbāna: The Great Discourse on the Buddha’s nirvana

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti.	Now at that time King Ajātasattu Vedehiputta of Māgadha wanted to invade the Vajjis.
So evamāha:	He declared:
“ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī”ti.	“I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”
Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi:	And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha:
“ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.
Evañca vadehi:	And then say:
‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.	‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to invade the Vajjis.
So evamāha:	He says:
“ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī”’ti.	“I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”’
Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi.	Remember well how the Buddha answers and tell it to me.
Na hi tathāgatā vitathaṃ bhaṇantī”ti.	For Realized Ones say nothing that is not so.”

16.1 - The Brahmin Vassakāra

1. Vassakārabrāhmaṇa	1. The Brahmin Vassakāra
“Evaṃ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi.	“Yes, sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.	“Master Gotama, King Ajātasattu Vedehiputta of Māgadha bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.	Master Gotama, King Ajātasattu wants to invade the Vajjis.
So evamāha:	He has declared:
‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’”ti.	‘I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!’”

16.2 - Dharmas That Prevent Decline

2. Rājaaparihāniyadhamma	2. dharmas That Prevent Decline
Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.	Now at that time Venerable Ānanda was standing behind the Buddha fanning him.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to him:
“kinti te, ānanda, sutaṃ, ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti?	“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”
“Sutaṃ metaṃ, bhante: ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (1)	“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?	Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”
“Sutaṃ metaṃ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (2)	“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ, ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?	Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dharmas as they have been decreed?”
“Sutaṃ metaṃ, bhante: ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (3)	“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dharmas as they have been decreed, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ, ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti?	Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”
“Sutaṃ metaṃ, bhante: ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (4)	“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?	Ānanda, have you heard that the Vajjis don’t rape or abduct women or girls from their families and force them to live with them?”
“Sutaṃ metaṃ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (5)	“As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ, ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti?	Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”
“Sutaṃ metaṃ, bhante: ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (6)	“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
Kinti te, ānanda, sutaṃ, ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?	Ānanda, have you heard that the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”
“Sutaṃ metaṃ, bhante ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti. (7)	“As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
Atha kho bhagavā vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi:	Then the Buddha said to Vassakāra:
“ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye.	“Brahmin, this one time I was staying near Vesālī at the Sarandada woodland shrine.
Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme desesiṃ.	There I taught the Vajjis these seven dharmas that prevent decline.
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.	As long as these seven dharmas that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
Evaṃ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:	When the Buddha had spoken, Vassakāra said to him:
“ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni.	“Master Gotama, if the Vajjis follow even a single one of these dharmas they can expect growth, not decline.
Ko pana vādo sattahi aparihāniyehi dhammehi.	How much more so all seven!
Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya aññatra mithubhedā.	King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension.
Handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti.	Well, now, Master Gotama, I must go. I have many duties, and much to do.”
“Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti.	“Please, brahmin, go at your convenience.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.	Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

16.3 - dharmas That Prevent Decline Among the monks

3. Bhikkhuaparihāniyadhamma	3. dharmas That Prevent Decline Among the monks
Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ āmantesi:	Soon after he had left, the Buddha said to Ānanda:
“gaccha tvaṃ, ānanda, yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti.	“Go, Ānanda, gather all the monks staying in the vicinity of Rājagaha together in the assembly hall.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca:	“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him:
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Sir, the monk Saṅgha has assembled. Please, sir, go at your convenience.”
Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha went to the assembly hall, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“satta vo, bhikkhave, aparihāniye dhamme desessāmi,	“monks, I will teach you these seven dharmas that prevent decline.
taṃ suṇātha, sādhukaṃ manasikarotha, 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:
“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)	“As long as the monks meet frequently and have many meetings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2)	As long as the monks meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)	As long as the monks don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)	As long as the monks honor, respect, esteem, and venerate the senior monks—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṃ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)	As long as the monks don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6)	As long as the monks take care to live in wilderness lodgings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7)	As long as the monks individually establish remembering, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	I will teach you seven more dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)	As long as the monks don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2)	As long as they don’t enjoy talk …
Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)	sleep …
Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)	company …
Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)	they don’t have wicked desires, falling under the sway of wicked desires …
Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6)	they don’t have bad friends, companions, and associates …
Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7)	they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi … pe ….	I will teach you seven more dharmas that prevent decline. …
Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti … pe …	As long as the monks are earned-trustful …
hirimanā bhavissanti …	conscientious …
ottappī bhavissanti …	prudent …
bahussutā bhavissanti …	learned …
āraddhavīriyā bhavissanti …	energetic …
upaṭṭhitassatī bhavissanti …	rememberful …
paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	wise, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	I will teach you seven more dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāvessanti … pe …	As long as the monks develop the awakening factors of remembering …
dhammavicayasambojjhaṅgaṃ bhāvessanti …	investigation of dharmas …
vīriyasambojjhaṅgaṃ bhāvessanti …	energy …
pītisambojjhaṅgaṃ bhāvessanti …	rapture …
passaddhisambojjhaṅgaṃ bhāvessanti …	pacification …
samādhisambojjhaṅgaṃ bhāvessanti …	undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	equanimous-observation, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā no parihāni.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	I will teach you seven more dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti … pe …	As long as the monks develop the perceptions of impermanence …
anattasaññaṃ bhāvessanti …	not-self …
asubhasaññaṃ bhāvessanti …	ugliness …
ādīnavasaññaṃ bhāvessanti …	drawbacks …
pahānasaññaṃ bhāvessanti …	giving up …
virāgasaññaṃ bhāvessanti …	fading away …
nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	cessation, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.
Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	I will teach you six dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū mettaṃ kāyakammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)	As long as the monks consistently treat their spiritual companions with bodily kindness …
Yāvakīvañca, bhikkhave, bhikkhū mettaṃ vacīkammaṃ paccupaṭṭhāpessanti … pe … (2)	verbal kindness …
mettaṃ manokammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)	and mental kindness both in public and in private, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)	As long as the monks share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)	As long as the monks live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity—they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6)	As long as the monks live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.	As long as these six dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.”
Tatra sudaṃ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”
Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Rājagaha as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Ambalaṭṭhikā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena ambalaṭṭhikā tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Ambalaṭṭhikā,
Tatra sudaṃ bhagavā ambalaṭṭhikāyaṃ viharati rājāgārake.	where he stayed in the royal rest-house.
Tatrāpi sudaṃ bhagavā ambalaṭṭhikāyaṃ viharanto rājāgārake etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying there, too, he often gave this Dhamma talk to the monks:
“iti sīlaṃ iti samādhi iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”
Atha kho bhagavā ambalaṭṭhikāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Ambalaṭṭhikā as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Nāḷandā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari,	Then the Buddha together with a large Saṅgha of monks arrived at Nāḷandā,
tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.	where he stayed in Pāvārika’s mango grove.

16.4 - Sāriputta’s Lion’s Roar

4. Sāriputtasīhanāda	4. Sāriputta’s Lion’s Roar
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“evaṃ pasanno ahaṃ, bhante, bhagavati;	“Sir, I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti.	I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:	“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘evaṃpasanno ahaṃ, bhante, bhagavati;	‘I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.	I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:	What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti?	those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.	“No, sir.”
“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:	“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto bhavissanti itipī’”ti?	those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.	“No, sir.”
“Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito:	“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that
‘evaṃsīlo bhagavā itipi, evaṃdhammo evaṃpañño evaṃvihārī evaṃvimutto bhagavā itipī’”ti?	I have such ethics, or such Dharmas, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.	“No, sir.”
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi.	“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,
Atha kiñcarahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:	what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”
‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti?
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi,	“Sir, though I don’t comprehend the minds of Buddhas past, future, and present,
api ca me dhammanvayo vidito.	still I understand this by inference from The Dharma.
Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ,	Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā.	And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi.	As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
Tassa evamassa:	He thinks:
‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.	‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
Evameva kho me, bhante, dhammanvayo vidito:	In the same way, I understand this by inference from The Dharma:
‘ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu.	‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of remembering meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”
Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti.
Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.
Tatrapi sudaṃ bhagavā nāḷandāyaṃ viharanto pāvārikambavane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”

16.5 - The Drawbacks of Unethical Conduct

5. Dussīlaādīnava	5. The Drawbacks of Unethical Conduct
Atha kho bhagavā nāḷandāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Nāḷandā as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Pāṭaligāma.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena pāṭaligāmo tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Pāṭaligāma.
Assosuṃ kho pāṭaligāmikā upāsakā: “bhagavā kira pāṭaligāmaṃ anuppatto”ti.	The lay followers of Pāṭaligāma heard that he had arrived.
Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ:	So they went to see him, bowed, sat down to one side, and said to him:
“adhivāsetu no, bhante, bhagavā āvasathāgāran”ti.	“Sir, please consent to come to our guest house.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ āvasathāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ patiṭṭhāpetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ:	Then, knowing that the Buddha had accepted, the lay followers of Pāṭaligāma got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying:
“sabbasantharisanthataṃ, bhante, āvasathāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito;
yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Please, sir, come at your convenience.”
Atha kho bhagavā sāyanhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the guest house together with the Saṅgha of monks. Having washed his feet he entered the guest house and sat against the central column facing east.
Bhikkhusaṃghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā.	The Saṅgha of monks also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.
Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantameva purakkhatvā.	The lay followers of Pāṭaligāma also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā pāṭaligāmike upāsake āmantesi:	Then the Buddha addressed them:
“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.	“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.
Katame pañca?	What five?
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati.	Firstly, an unethical person loses substantial wealth on account of negligence.
Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.	This is the first drawback for an unethical person because of their failure in ethics.
Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.	Furthermore, an unethical person gets a bad reputation.
Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.	This is the second drawback.
Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—avisārado upasaṅkamati maṅkubhūto.	Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.	This is the third drawback.
Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṃ karoti.	Furthermore, an unethical person dies feeling lost.
Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.	This is the fourth drawback.
Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā.	This is the fifth drawback.
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.	These are the five drawbacks for an unethical person because of their failure in ethics.

16.6 - The Benefits of Ethical Conduct

6. Sīlavantaānisaṃsa	6. The Benefits of Ethical Conduct
Pañcime, gahapatayo, ānisaṃsā sīlavato sīlasampadāya.	There are these five benefits for an ethical person because of their accomplishment in ethics.
Katame pañca?	What five?
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati.	Firstly, an ethical person gains substantial wealth on account of assiduity.
Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.	This is the first benefit.
Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.	Furthermore, an ethical person gets a good reputation.
Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.	This is the second benefit.
Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamati amaṅkubhūto.	Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.	This is the third benefit.
Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṃ karoti.	Furthermore, an ethical person dies not feeling lost.
Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.	This is the fourth benefit.
Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya.	This is the fifth benefit.
Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyā”ti.	These are the five benefits for an ethical person because of their accomplishment in ethics.”
Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭaligāma with a Dhamma talk. Then he dismissed them:
“abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṃ maññathā”ti.	“The night is getting late, householders. Please go at your convenience.”
“Evaṃ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	“Yes, sir,” replied the lay followers of Pāṭaligāma. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi.	Soon after they left the Buddha entered an empty hut.

16.7 - Building a Citadel

7. Pāṭaliputtanagaramāpana	7. Building a Citadel
Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya.	Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭaligāma to keep the Vajjis out.
Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti.	At that time thousands of deities were taking possession of building sites in Pāṭaligāma.
Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.	With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭaligāma.
Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi:	The Buddha rose at the crack of dawn and addressed Ānanda:
“Ke nu kho, ānanda, pāṭaligāme nagaraṃ māpentī”ti?	“Ānanda, who is building a citadel at Pāṭaligāma?”
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā”ti.	“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”
“Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā;	“It’s as if they were building the citadel in consultation with the gods of the Thirty-Three.
evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya.
Idhāhaṃ, ānanda, addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.	With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.
Yasmiṃ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ.	As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.
Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—	But Pāṭaliputta will face three threats:
aggito vā udakato vā mithubhedā vā”ti.	from fire, flood, and dissension.”
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu,	Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ:	When the greetings and polite conversation were over, they stood to one side and said:
“adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	“Would Master Gotama together with the monk Saṅgha please accept today’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā yena sako āvasatho tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ:	Then, knowing that the Buddha had accepted, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying:
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sunidhavassakārānaṃ magadhamahāmattānaṃ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the monk Saṅgha, where he sat on the seat spread out.
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ.	Then Sunidha and Vassakāra served and satisfied the monk Saṅgha headed by the Buddha with their own hands with a variety of delicious foods.
Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu.	When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.
Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:	The Buddha expressed his appreciation with these verses:
“Yasmiṃ padese kappeti,	“In the place he makes his dwelling,
vāsaṃ paṇḍitajātiyo;	having fed the astute
Sīlavantettha bhojetvā,	and the virtuous here,
saññate brahmacārayo.	the restrained spiritual practitioners,
Yā tattha devatā āsuṃ,	he should dedicate an offering
tāsaṃ dakkhiṇamādise;	to the deities there.
Tā pūjitā pūjayanti,	Venerated, they venerate him;
mānitā mānayanti naṃ.	honored, they honor him.
Tato naṃ anukampanti,	After that they have compassion for him,
mātā puttaṃva orasaṃ;	like a mother for the child at her breast.
Devatānukampito poso,	A man beloved of the deities
sadā bhadrāni passatī”ti.	always sees nice things.”
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.	When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left.
Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti:	Sunidha and Vassakāra followed behind the Buddha, thinking:
“yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati.	“The gate through which the ascetic Gotama departs today shall be named the Gotama Gate.
Yena titthena gaṅgaṃ nadiṃ tarissati, taṃ gotamatitthaṃ nāma bhavissatī”ti.	The ford at which he crosses the Ganges River shall be named the Gotama Ford.”
Atha kho bhagavā yena dvārena nikkhami, taṃ gotamadvāraṃ nāma ahosi.	Then the gate through which the Buddha departed was named the Gotama Gate.
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.	Then the Buddha came to the Ganges River.
Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā.	Now at that time the Ganges was full to the brim so a crow could drink from it.
Appekacce manussā nāvaṃ pariyesanti, appekacce uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti apārā, pāraṃ gantukāmā.	Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṃghena.	Then, as easily as a strong person would extend or contract their arm, the Buddha, together with the monk Saṅgha, vanished from the near shore and landed on the far shore.
Addasā kho bhagavā te manusse appekacce nāvaṃ pariyesante appekacce uḷumpaṃ pariyesante appekacce kullaṃ bandhante apārā pāraṃ gantukāme.	He saw all those people wanting to cross over.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:
“Ye taranti aṇṇavaṃ saraṃ,	“Some cross a river or stream
Setuṃ katvāna visajja pallalāni;	having built a bridge or drained the swamps.
Kullañhi jano bandhati,	While one man is still tying a raft,
Tiṇṇā medhāvino janā”ti.	intelligent people have already crossed over.”

16.8 - Talk on the Noble Truths

8. Ariyasaccakathā	8. Talk on the Noble Truths
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Koṭigāma.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena koṭigāmo tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Koṭigāma,
Tatra sudaṃ bhagavā koṭigāme viharati.	and stayed there.
Tatra kho bhagavā bhikkhū āmantesi:	There he addressed the monks:
“Catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	“monks, not understanding and not comprehending four noble truths, both you and I have wandered and transmigrated for such a very long time.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	The noble truths of suffering,
Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	the origin of suffering,
Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	the cessation of suffering,
Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	and the practice that leads to the cessation of suffering.
Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.	These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Catunnaṃ ariyasaccānaṃ,	“Because of not truly seeing
yathābhūtaṃ adassanā;	the four noble truths,
Saṃsitaṃ dīghamaddhānaṃ,	we have transmigrated for a long time
tāsu tāsveva jātisu.	from one rebirth to the next.
Tāni etāni diṭṭhāni,	But now that these truths have been seen,
bhavanetti samūhatā;	the attachment to rebirth is eradicated.
Ucchinnaṃ mūlaṃ dukkhassa,	The root of suffering is cut off,
natthi dāni punabbhavo”ti.	now there are no more future lives.”
Tatrapi sudaṃ bhagavā koṭigāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying at Koṭigāma, too, the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”

16.9 - The Deaths in Nādika

9. Anāvattidhammasambodhiparāyaṇa	9. The Deaths in Nādika
Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Koṭigāma as long as he wished, he said to Ānanda:
“āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Nādika.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena nātikā tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Nādika,
Tatrapi sudaṃ bhagavā nātike viharati giñjakāvasathe.	where he stayed in the brick house.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?	“Sir, the monk named Sāḷha has passed away in Nādika. Where has he been reborn in his next life?
Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?	The nun named Nandā,
Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?	the layman named Sudatta,
Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?	and the laywoman named Sujātā have passed away in Nādika. Where have they been reborn in the next life?
Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?	The laymen named Kakkaṭa,
Kāḷimbo nāma, bhante, upāsako … pe …	Kaḷibha,
nikaṭo nāma, bhante, upāsako …	Nikata,
kaṭissaho nāma, bhante, upāsako …	Kaṭissaha,
tuṭṭho nāma, bhante, upāsako …	Tuṭṭha,
santuṭṭho nāma, bhante, upāsako …	Santuṭṭha,
bhaddo nāma, bhante, upāsako …	Bhadda, and
subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?	Subhadda have passed away in Nādika. Where have they been reborn in the next life?”
“Sāḷho, ānanda, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
Nandā, ānanda, bhikkhunī pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.	The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Sudatto, ānanda, upāsako tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati.	The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
Sujātā, ānanda, upāsikā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Kukkuṭo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.	The laymen Kakkaṭa,
Kāḷimbo, ānanda, upāsako … pe …	Kaḷibha,
nikaṭo, ānanda, upāsako …	Nikata,
kaṭissaho, ānanda, upāsako …	Kaṭissaha,
tuṭṭho, ānanda, upāsako …	Tuṭṭha,
santuṭṭho, ānanda, upāsako …	Santuṭṭha,
bhaddo, ānanda, upāsako …	Bhadda, and
subhaddo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.	and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Paropaññāsaṃ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.	Over fifty laymen in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.	More than ninety laymen in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	In excess of five hundred laymen in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.

16.10 - The Mirror of The Dharma

10. Dhammādāsadhammapariyāya	10. The Mirror of The Dharma
Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṃ kareyya.	It’s hardly surprising that a human being should pass away.
Tasmiṃyeva kālaṅkate tathāgataṃ upasaṅkamitvā etamatthaṃ pucchissatha, vihesā hesā, ānanda, tathāgatassa.	But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of The Dharma’. A noble-one's-disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	And what is that mirror of The Dharma?
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?
Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble-one's-disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti:	They have experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Saṅghe aveccappasādena samannāgato hoti:	They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that 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.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	And a noble-one's-disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	This is that mirror of The Dharma.”
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
Tatrapi sudaṃ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying there in Nādika the Buddha often gave this Dhamma talk to the monks:
“Iti sīlaṃ iti samādhi iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”
Atha kho bhagavā nātike yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Nādika as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Vesālī.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena vesālī tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Vesālī,
Tatra sudaṃ bhagavā vesāliyaṃ viharati ambapālivane.	where he stayed in Ambapālī’s mango grove.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“Sato, bhikkhave, bhikkhu vihareyya sampajāno,	“monks, a monk should live rememberful and aware.
ayaṃ vo amhākaṃ anusāsanī.	This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?	And how is a monk rememberful?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu vedanānupassī … pe …	They meditate observing an aspect of feelings …
citte cittānupassī … pe …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.	That’s how a monk is rememberful.
Kathañca, bhikkhave, bhikkhu sampajāno hoti?	And how is a monk aware?
Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.	That’s how a monk is aware.
Sato, bhikkhave, bhikkhu vihareyya sampajāno,	A monk should live rememberful and aware.
ayaṃ vo amhākaṃ anusāsanī”ti.	This is my instruction to you.”

16.11 - Ambapālī the Courtesan

11. Ambapālīgaṇikā	11. Ambapālī the Courtesan
Assosi kho ambapālī gaṇikā: “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati mayhaṃ ambavane”ti.	Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.
Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi.	She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park.
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side.
Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.
Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca:	Then she said to the Buddha:
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”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 ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
Assosuṃ kho vesālikā licchavī: “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati ambapālivane”ti.	The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove.
Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṃsu.	They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī.
Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.	Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.
Atha kho ambapālī gaṇikā daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesi.	Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.
Atha kho te licchavī ambapāliṃ gaṇikaṃ etadavocuṃ:	The Licchavis said to her:
“kiṃ, je ambapāli, daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesī”ti?	“What the hell, Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”
“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.	“Well, my lords, it’s because I’ve invited the Buddha for tomorrow’s meal together with the monk Saṅgha.”
“Dehi, je ambapāli, etaṃ bhattaṃ satasahassenā”ti.	“Girl, give us that meal for a hundred thousand!”
“Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dassatha, evamahaṃ taṃ bhattaṃ na dassāmī”ti.	“My lords, even if you were to give me Vesālī with her fiefdoms, I still wouldn’t give that meal to you.”
Atha kho te licchavī aṅguliṃ phoṭesuṃ:	Then the Licchavis snapped their fingers, saying:
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.	“We’ve been beaten by the mango-matron! We’ve been beaten by the mango-matron!”
Atha kho te licchavī yena ambapālivanaṃ tena pāyiṃsu.	Then the Licchavis continued on to Ambapālī’s grove.
Addasā kho bhagavā te licchavī dūratova āgacchante.	The Buddha saw them coming off in the distance,
Disvāna bhikkhū āmantesi:	and addressed the monks:
“yesaṃ, bhikkhave, bhikkhūnaṃ devā tāvatiṃsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṃ;	“Any of the monks who’ve never seen the gods of the Thirty-Three, just have a look at the assembly of Licchavis.
apaloketha, bhikkhave, licchaviparisaṃ;	See the assembly of Licchavis,
upasaṃharatha, bhikkhave, licchaviparisaṃ—	check them out:
tāvatiṃsasadisan”ti.	they’re just like the Thirty-Three!”
Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side,
Ekamantaṃ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ:	Then they said to the Buddha:
“adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.	“Sir, may the Buddha together with the monk Saṅgha please accept tomorrow’s meal from us.”
Atha kho bhagavā te licchavī etadavoca:	Then the Buddha said to the Licchavis:
“adhivutthaṃ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.	“I have already accepted tomorrow’s meal from Ambapālī the courtesan.”
Atha kho te licchavī aṅguliṃ phoṭesuṃ:	Then the Licchavis snapped their fingers, saying:
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.	“We’ve been beaten by the mango-matron! We’ve been beaten by the mango-matron!”
Atha kho te licchavī bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed Ambapālī had a variety of delicious foods prepared in her own home. Then she 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 saddhiṃ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the monk Saṅgha, where he sat on the seat spread out.
Atha kho ambapālī gaṇikā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Ambapālī served and satisfied the monk Saṅgha headed by the Buddha with her own hands with a variety of delicious foods.
Atha kho ambapālī gaṇikā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side,
Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca:	and said to the Buddha:
“imāhaṃ, bhante, ārāmaṃ buddhappamukhassa bhikkhusaṅghassa dammī”ti.	“Sir, I present this park to the monk Saṅgha headed by the Buddha.”
Paṭiggahesi bhagavā ārāmaṃ.	The Buddha accepted the park.
Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.	Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he got up from his seat and left.
Tatrapi sudaṃ bhagavā vesāliyaṃ viharanto ambapālivane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”

16.12 - Commencing the Rains at Beluva

12. Veḷuvagāmavassūpagamana	12. Commencing the Rains at Beluva
Atha kho bhagavā ambapālivane yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Ambapālī’s grove as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to the little village of Beluva.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena veḷuvagāmako tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at the little village of Beluva,
Tatra sudaṃ bhagavā veḷuvagāmake viharati.	and stayed there.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“etha tumhe, bhikkhave, samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha.	“monks, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.
Ahaṃ pana idheva veḷuvagāmake vassaṃ upagacchāmī”ti.	I’ll commence the rainy season residence right here in the little village of Beluva.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchiṃsu.	“Yes, sir,” those monks replied. They did as the Buddha said,
Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.	while the Buddha commenced the rainy season residence right there in the little village of Beluva.
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.	After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.
Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno.	But he endured with remembering and lucid-discerning, without worrying.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“na kho metaṃ patirūpaṃ, yvāhaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ parinibbāyeyyaṃ.	“It would not be appropriate for me to become fully nirvana'd before informing my attendants and taking leave of the monk Saṅgha.
Yannūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti.	Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi.	So that is what he did.
Atha kho bhagavato so ābādho paṭippassambhi.	Then the Buddha’s illness died down.
Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi.	Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ me, bhante, bhagavato khamanīyaṃ, api ca me, bhante, madhurakajāto viya kāyo.	“Sir, it’s fantastic that the Buddha is comfortable and well.
Disāpi me na pakkhāyanti;	Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the Dharmas weren’t clear to me.
dhammāpi maṃ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā:	Still, at least I was consoled by the thought that
‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṃghaṃ ārabbha kiñcideva udāharatī’”ti.	the Buddha won’t become fully nirvana'd without making some statement regarding the Saṅgha of monks.”
“Kiṃ panānanda, bhikkhusaṃgho mayi paccāsīsati?	“But what could the monk Saṅgha expect from me, Ānanda?
Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā.	I’ve taught the Dhamma without making any distinction between secret and public Dharmas.
Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.	The Realized One doesn’t have the closed fist of a teacher when it comes to the Dharmas.
Yassa nūna, ānanda, evamassa:	If there’s anyone who thinks:
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṃgho’ti vā, so nūna, ānanda, bhikkhusaṃghaṃ ārabbha kiñcideva udāhareyya.	‘I’ll take charge of the Saṅgha of monks,’ or ‘the Saṅgha of monks is meant for me,’ let them make a statement regarding the Saṅgha.
Tathāgatassa kho, ānanda, na evaṃ hoti:	But the Realized One doesn’t think like this,
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṃgho’ti vā.
Sakiṃ, ānanda, tathāgato bhikkhusaṃghaṃ ārabbha kiñcideva udāharissati.	so why should he make some statement regarding the Saṅgha?
Ahaṃ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto.	I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
Āsītiko me vayo vattati.	I’m currently eighty years old.
Seyyathāpi, ānanda, jajjarasakaṭaṃ veṭhamissakena yāpeti;	Just as a decrepit cart keeps going by relying on straps,
evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti.	in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think.
Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti.	Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless undistractible-lucidity of the heart. Only then does the Realized One’s body become more comfortable.
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.	So Ānanda, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?	And how does a monk do this?
Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu … pe …	They meditate observing an aspect of feelings …
citte … pe …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.	That’s how a monk is their own island, their own refuge, with no other refuge. That’s how The Dharma is their island and their refuge, with no other refuge.
Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.	Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with The Dharma as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.”

16.13 - An Obvious Hint

13. Nimittobhāsakathā	13. An Obvious Hint
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda:
“gaṇhāhi, ānanda, nisīdanaṃ,	“Ānanda, get your sitting cloth.
yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divā vihārāyā”ti.	Let’s go to the Cāpāla tree shrine for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out.
Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Ānanda bowed to the Buddha and sat down to one side.
Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	The Buddha said to him:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.	“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;	But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:	He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Dutiyampi kho bhagavā … pe …	For a second time …
tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	And for a third time, the Buddha said to Ānanda:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.	“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon, or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon, or what’s left of it.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;	But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:	He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha got up and said to Venerable Ānanda:
“gaccha tvaṃ, ānanda,	“Go now, Ānanda,
yassadāni kālaṃ maññasī”ti.	at your convenience.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.	“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.

16.14 - The Appeal of Māra

14. Mārayācanakathā	14. The Appeal of Māra
Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca:	And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
“parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	“Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have monk disciples who are competent, educated, assured, learned, have memorized the Dharmas, and practice in line with the Dharmas. Not until they practice properly, living in line with The Dharma. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such monk disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have nun disciples who are competent, educated, assured, learned …’
Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such nun disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have layman disciples who are competent, educated, assured, learned …’
Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such layman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have laywoman disciples who are competent, educated, assured, learned …’
Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such laywoman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti.	‘Wicked One, I will not become fully nirvana'd until my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.	Today your spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato”ti.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.”
Evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca:	When this was said, the Buddha said to Māra:
“appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati.	“Relax, Wicked One. The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.	Three months from now the Realized One will finally be nirvana'd.”

16.15 - Surrendering the Life Force

15. Āyusaṅkhāraossajjana	15. Surrendering the Life Force
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji.	So at the Cāpāla tree shrine the Buddha, rememberful and aware, surrendered the life force.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu.	When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:
“Tulamatulañca sambhavaṃ,	“Comparing the incomparable with an extension of life,
Bhavasaṅkhāramavassaji muni;	the sage surrendered the life force.
Ajjhattarato samāhito,	Happy inside, undistractified-&-lucidified,
Abhindi kavacamivattasambhavan”ti.	he broke his extended existence like a suit of armor.”

(groups of eight)

16.16 - The Causes of Earthquakes

16. Mahābhūmicālahetu	16. The Causes of Earthquakes
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho, mahā vatāyaṃ bhūmicālo;	“How incredible, how amazing! That was a really big earthquake!
sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu.	That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?	What’s the cause, what’s the reason for a great earthquake?”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami,	Then Venerable Ānanda went up to the Buddha,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi,	bowed, sat down to one side,
ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	and said to him:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“How incredible, sir, how amazing!
Mahā vatāyaṃ, bhante, bhūmicālo;	That was a really big earthquake!
sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu.	That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?	What’s the cause, what’s the reason for a great earthquake?”
“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.	“Ānanda, there are these eight causes and reasons for a great earthquake.
Katame aṭṭha?	What eight?
Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṃ mahāvātā vāyanti. Mahāvātā vāyantā udakaṃ kampenti. Udakaṃ kampitaṃ pathaviṃ kampeti.	This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Ayaṃ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.	This is the first cause and reason for a great earthquake.
Puna caparaṃ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti.	Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Ayaṃ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.	This is the second cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s belly, rememberful and aware. Then the earth shakes and rocks and trembles.
Ayaṃ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.	This is the third cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the being intent on awakening comes out of his mother’s belly rememberful and aware, the earth shakes and rocks and trembles.
Ayaṃ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.	This is the fourth cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.
Ayaṃ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.	This is the fifth cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
Ayaṃ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.	This is the sixth cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One, rememberful and aware, surrenders the life force, the earth shakes and rocks and trembles.
Ayaṃ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.	This is the seventh cause and reason for a great earthquake.
Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One becomes fully nirvana'd through the natural dharma of nirvana, without anything left over, the earth shakes and rocks and trembles.
Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.	This is the eighth cause and reason for a great earthquake.
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.	These are the eight causes and reasons for a great earthquake.

16.17 - Eight Assemblies

17. Aṭṭhaparisā	17. Eight Assemblies
Aṭṭha kho imā, ānanda, parisā.	There are, Ānanda, these eight assemblies.
Katamā aṭṭha?	What eight?
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā.	The assemblies of warrior-nobles, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ khattiyaparisaṃ upasaṅkamitā.	I recall having approached an assembly of hundreds of warrior-nobles.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.	There I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti.	And my appearance and voice became just like theirs.
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi.	I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṃ na jānanti:	But when I spoke they didn’t know:
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti?	‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi.	And when my Dhamma talk was finished I vanished.
Antarahitañca maṃ na jānanti:	But when I vanished they didn’t know:
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti?	‘Who was that who vanished? Was it a god or a human?’
Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ brāhmaṇaparisaṃ … pe …	I recall having approached an assembly of hundreds of brahmins …
gahapatiparisaṃ …	householders …
samaṇaparisaṃ …	ascetics …
cātumahārājikaparisaṃ …	the gods of the Four Great Kings …
tāvatiṃsaparisaṃ …	the gods of the Thirty-Three …
māraparisaṃ …	Māras …
brahmaparisaṃ upasaṅkamitā.	Brahmās.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.	There too I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti.	And my appearance and voice became just like theirs.
Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti.
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi.	I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṃ na jānanti:	But when I spoke they didn’t know:
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti?	‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi.	And when my Dhamma talk was finished I vanished.
Antarahitañca maṃ na jānanti:	But when I vanished they didn’t know:
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti?	‘Who was that who vanished? Was it a god or a human?’
Imā kho, ānanda, aṭṭha parisā.	These are the eight assemblies.

16.18 - Eight Dimensions of Mastery

18. Aṭṭhaabhibhāyatana	18. Eight Dimensions of Mastery
Aṭṭha kho imāni, ānanda, abhibhāyatanāni.	Ānanda, there are these eight dimensions of mastery.
Katamāni aṭṭha?	What eight?
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.	Not perceiving form internally, they see visions externally, limited, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ paṭhamaṃ abhibhāyatanaṃ.	This is the first dimension of mastery.
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.	Perceiving form internally, they see visions externally, limitless, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ dutiyaṃ abhibhāyatanaṃ.	This is the second dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.	Not perceiving form internally, they see visions externally, limited, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ tatiyaṃ abhibhāyatanaṃ.	This is the third dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.	Not perceiving form internally, they see visions externally, limitless, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ catutthaṃ abhibhāyatanaṃ.	This is the fourth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ.	They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ pañcamaṃ abhibhāyatanaṃ.	This is the fifth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ.	They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	In the same way, not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.	This is the sixth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ.	They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	In the same way, not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ sattamaṃ abhibhāyatanaṃ.	This is the seventh dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ.	They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	In the same way, not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.	This is the eighth dimension of mastery.
Imāni kho, ānanda, aṭṭha abhibhāyatanāni.	These are the eight dimensions of mastery.

16.19 - The Eight Liberations

19. Aṭṭhavimokkha	19. The Eight Liberations
Aṭṭha kho ime, ānanda, vimokkhā.	Ānanda, there are these eight liberations.
Katame aṭṭha?	What eight?
Rūpī rūpāni passati,	Having form, they see visions.
ayaṃ paṭhamo vimokkho.	This is the first liberation.
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati,	Not perceiving form internally, they see visions externally.
ayaṃ dutiyo vimokkho.	This is the second liberation.
Subhanteva adhimutto hoti,	They’re focused only on beauty.
ayaṃ tatiyo vimokkho.	This is the third liberation.
Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati,	Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
ayaṃ catuttho vimokkho.	This is the fourth liberation.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati,	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
ayaṃ pañcamo vimokkho.	This is the fifth liberation.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati,	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
ayaṃ chaṭṭho vimokkho.	This is the sixth liberation.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati,	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
ayaṃ sattamo vimokkho.	This is the seventh liberation.
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati,	Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
ayaṃ aṭṭhamo vimokkho.	This is the eighth liberation.
Ime kho, ānanda, aṭṭha vimokkhā.	These are the eight liberations.
Ekamidāhaṃ, ānanda, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.	Ānanda, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho, ānanda, māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca:	Then Māra the wicked approached me, stood to one side, and said:
‘parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.	‘Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.’
Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ:	When he had spoken, I said to Māra:
‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.	‘Wicked One, I will not become fully nirvana'd until I have monk disciples …
Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.	nun disciples …
Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.	layman disciples …
Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.	laywoman disciples who are competent, educated, assured, learned.
Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti.	Not until my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca:	Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.
‘parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
“na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti … pe …
yāva me bhikkhuniyo na sāvikā bhavissanti … pe …
yāva me upāsakā na sāvakā bhavissanti … pe …
yāva me upāsikā na sāvikā bhavissanti … pe …
yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan”ti.
Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.
Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ:	When he had spoken, I said to Māra:
‘appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati.	‘Relax, Wicked One. The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti.	Three months from now the Realized One will finally be nirvana'd.’
Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.	So today, just now at the Cāpāla tree shrine, rememberful and aware, I surrendered the life force.”

16.20 - The Appeal of Ānanda

20. Ānandayācanakathā	20. The Appeal of Ānanda
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
“Alaṃ dāni, ānanda.	“Enough now, Ānanda.
Mā tathāgataṃ yāci, akālo dāni, ānanda, tathāgataṃ yācanāyā”ti.	Do not beg the Realized One. Now is not the time to beg the Realized One.”
Dutiyampi kho āyasmā ānando … pe …	For a second time …
tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca:	For a third time, Ānanda said to the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
“Saddahasi tvaṃ, ānanda, tathāgatassa bodhin”ti?	“Ānanda, do you have earned-trust in the Realized One’s awakening?”
“Evaṃ, bhante”.	“Yes, sir.”
“Atha kiñcarahi tvaṃ, ānanda, tathāgataṃ yāvatatiyakaṃ abhinippīḷesī”ti?	“Then why do you keep pressing me up to the third time?”
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the Buddha:
‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’”ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’”
“Saddahasi tvaṃ, ānandā”ti?	“Do you have earned-trust, Ānanda?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ tathāgatena evaṃ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:	“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it.
‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya.	If you had begged me, I would have refused you twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.	Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ekamidāhaṃ, ānanda, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate.	Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ:	There I said to you:
‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo, ānanda, gijjhakūṭo pabbato.	‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’
Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:	But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.
‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya.	If you had begged me, I would have refused you twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.	Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ekamidāhaṃ, ānanda, samayaṃ tattheva rājagahe viharāmi gotamanigrodhe … pe …	Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …
tattheva rājagahe viharāmi corapapāte …	at Bandit’s Cliff …
tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṃ …	in the Sattapaṇṇi cave on the slopes of Vebhara …
tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṃ …	at the Black rock on the slopes of Isigili …
tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre …	in the Cool Wood, under the Snake’s Hood Grotto …
tattheva rājagahe viharāmi tapodārāme …	in the Hot Springs Monastery …
tattheva rājagahe viharāmi veḷuvane kalandakanivāpe …	in the Bamboo Grove, the squirrels’ feeding ground …
tattheva rājagahe viharāmi jīvakambavane …	in Jīvaka’s mango grove …
tattheva rājagahe viharāmi maddakucchismiṃ migadāye.	in the Maddakucchi deer park …
Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ:	And in each place I said to you:
‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṃ jīvakambavanaṃ, ramaṇīyo maddakucchismiṃ migadāyo.	‘Ānanda, Rājagaha is lovely, and so are all these places. …
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā … pe …
ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti.	If he wished, the Realized One could live on for the eon or what’s left of the eon.’
Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:	But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.
‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya.
Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi udene cetiye.	Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine …
Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ:
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti.
Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:
‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya, tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.
Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi gotamake cetiye … pe …	at the Gotamaka shrine …
idheva vesāliyaṃ viharāmi sattambe cetiye …	at the Sattamba shrine …
idheva vesāliyaṃ viharāmi bahuputte cetiye …	at the Many Sons shrine …
idheva vesāliyaṃ viharāmi sārandade cetiye …	at the Sārandada shrine …
idāneva kho tāhaṃ, ānanda, ajja cāpāle cetiye āmantesiṃ:	and just now, today at the Cāpāla shrine. There I said to you:
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.	‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’
Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:	But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying:
‘tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.	‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.’
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya.	If you had begged me, I would have refused you twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.	Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ:	Did I not prepare for this when I explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.	we must be parted and separated from all we hold dear and beloved?
Taṃ kutettha, ānanda, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati’.	How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
Yaṃ kho panetaṃ, ānanda, tathāgatena cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ ossaṭṭho āyusaṅkhāro, ekaṃsena vācā bhāsitā:	The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has definitively stated:
‘na ciraṃ tathāgatassa parinibbānaṃ bhavissati.	‘The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti.	Three months from now the Realized One will finally be nirvana'd.’
Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṃ ṭhānaṃ vijjati.	It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.
Āyāmānanda, yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamissāmā”ti.	Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmatā ānandena saddhiṃ yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi:	So the Buddha went with Ānanda to the hall with the peaked roof, and said to him:
“gaccha tvaṃ, ānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti.	“Go, Ānanda, gather all the monks staying in the vicinity of Vesālī together in the assembly hall.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca:	“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him:
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Sir, the monk Saṅgha has assembled. Please, sir, go at your convenience.”
Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha went to the assembly hall, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“So, monks, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	And what are those things I have taught from my direct knowledge?
Seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.	They are: 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.
Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.	These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“handa dāni, bhikkhave, āmantayāmi vo,	“Come now, monks, I say to you all:
vayadhammā saṅkhārā, appamādena sampādetha.	‘Conditions fall apart. Persist with assiduity.’
Naciraṃ tathāgatassa parinibbānaṃ bhavissati.	The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.	Three months from now the Realized One will finally be nirvana'd.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Paripakko vayo mayhaṃ,	“I’ve reached a ripe old age,
parittaṃ mama jīvitaṃ;	and little of my life is left.
Pahāya vo gamissāmi,	Having given it up, I’ll depart;
kataṃ me saraṇamattano.	I’ve made a refuge for myself.
Appamattā satīmanto,	assiduous and rememberful,
susīlā hotha bhikkhavo;	be of good virtues, monks!
Susamāhitasaṅkappā,	With well-settled thoughts,
sacittamanurakkhatha.	take good care of your minds.
Yo imasmiṃ dhammavinaye,	Whoever meditates assiduously
appamatto vihassati;	in this Dharma and training,
Pahāya jātisaṃsāraṃ,	giving up transmigration through rebirths,
dukkhassantaṃ karissatī”ti.	will make an end to suffering.”

16.21 - The Elephant Look

21. Nāgāpalokita	21. The Elephant Look
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto nāgāpalokitaṃ vesāliṃ apaloketvā āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, he turned his whole body, the way that elephants do, to look back at Vesālī. He said to Venerable Ānanda:
“idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati.	“Ānanda, this will be the last time the Realized One sees Vesālī.
Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti.	Come, Ānanda, let’s go to Bhaṇḍagāma.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhaṇḍagāmo tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Bhaṇḍagāma,
Tatra sudaṃ bhagavā bhaṇḍagāme viharati.	and stayed there.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	“monks, not understanding and not comprehending four things, both you and I have wandered and transmigrated for such a very long time.
Katamesaṃ catunnaṃ?	What four?
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	Noble ethics,
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	undistractible-lucidity,
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	wisdom,
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	and freedom.
Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.	These noble ethics, undistractible-lucidity, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Sīlaṃ samādhi paññā ca,	“Ethics, undistractible-lucidity, and wisdom,
vimutti ca anuttarā;	and the supreme freedom:
Anubuddhā ime dhammā,	these things have been understood
gotamena yasassinā.	by Gotama the renowned.
Iti buddho abhiññāya,	And so the Buddha, having insight,
dhammamakkhāsi bhikkhunaṃ;	explained this Dharma to the monks.
Dukkhassantakaro satthā,	The teacher made an end of suffering,
cakkhumā parinibbuto”ti.	seeing clearly, he is nirvana'd.”
Tatrāpi sudaṃ bhagavā bhaṇḍagāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying there, too, he often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”

16.22 - The Four Great References

22. Catumahāpadesakathā	22. The Four Great References
Atha kho bhagavā bhaṇḍagāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Bhaṇḍagāma as long as he wished, he addressed Ānanda:
“āyāmānanda, yena hatthigāmo, yena ambagāmo, yena jambugāmo, yena bhoganagaraṃ tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Hatthigāma … to Ambagāma … to Jambugāma … to Bhoganagara.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena bhoganagaraṃ tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Bhoganagara,
Tatra sudaṃ bhagavā bhoganagare viharati ānande cetiye.	where he stayed at the Ānanda shrine.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“cattārome, bhikkhave, mahāpadese desessāmi,	“monks, I will teach you the four great references.
taṃ suṇātha, sādhukaṃ manasikarotha, 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:
“Idha, bhikkhave, bhikkhu evaṃ vadeyya:	“Take a monk who says:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ,	‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;	‘Clearly this is not the word of the Buddha.
imassa ca bhikkhuno duggahitan’ti.	It has been incorrectly memorized by that monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;	‘Clearly this is the word of the Buddha.
imassa ca bhikkhuno suggahitan’ti.	It has been correctly memorized by that monk.’
Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha. (1)	You should remember it. This is the first great reference.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘amukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.	‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ,	I’ve heard and learned this in the presence of that Saṅgha:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;	‘Clearly this is not the word of the Buddha.
tassa ca saṅghassa duggahitan’ti.	It has been incorrectly memorized by that Saṅgha.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;	‘Clearly this is the word of the Buddha.
tassa ca saṅghassa suggahitan’ti.	It has been correctly memorized by that Saṅgha.’
Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha. (2)	You should remember it. This is the second great reference.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘amukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.	‘In such-and-such monastery there are several senior monks who are very learned, knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines.
Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of those senior monks:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ …	You should neither approve nor dismiss that monk’s statement.
pe …	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;	‘Clearly this is not the word of the Buddha.
tesañca therānaṃ duggahitan’ti.	It has not been correctly memorized by those senior monks.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.
Tāni ce sutte osāriyamānāni … pe …
vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;	‘Clearly this is the word of the Buddha.
tesañca therānaṃ suggahitan’ti.	It has been correctly memorized by those senior monks.’
Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha. (3)	You should remember it. This is the third great reference.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘amukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.	‘In such-and-such monastery there is a single senior monk who is very learned and knowledgeable in the scriptures, who has memorized the Dharmas, the texts on monastic training, and the outlines.
Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that senior monk:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;	‘Clearly this is not the word of the Buddha.
tassa ca therassa duggahitan’ti.	It has been incorrectly memorized by that senior monk.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.
Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;	‘Clearly this is the word of the Buddha.
tassa ca therassa suggahitan’ti.	It has been correctly memorized by that senior monk.’
Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. (4)	You should remember it. This is the fourth great reference.
Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.	These are the four great references. You should remember them.”
Tatrapi sudaṃ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”

16.23 - On Cunda the Smith

23. Kammāraputtacundavatthu	23. On Cunda the Smith
Atha kho bhagavā bhoganagare yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Bhoganagara as long as he wished, he addressed Ānanda:
“āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Pāvā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena pāvā tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Pāvā,
Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane.	where he stayed in Cunda the smith’s mango grove.
Assosi kho cundo kammāraputto: “bhagavā kira pāvaṃ anuppatto, pāvāyaṃ viharati mayhaṃ ambavane”ti.	Cunda heard that the Buddha had arrived and was staying in his mango grove.
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then he went to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca:	Then Cunda said to the Buddha:
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”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 cundo kammāraputto bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā pahūtañca sūkaramaddavaṃ bhagavato kālaṃ ārocāpesi:	And when the night had passed Cunda had a variety of delicious foods prepared in his own home, and plenty of pork on the turn. 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 saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the monk Saṅgha, where he sat on the seat spread out
Nisajja kho bhagavā cundaṃ kammāraputtaṃ āmantesi:	and addressed Cunda:
“yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ, tena maṃ parivisa.	“Cunda, please serve me with the pork on the turn that you’ve prepared.
Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisā”ti.	And serve the monk Saṅgha with the other foods.”
“Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ paṭiyattaṃ, tena bhagavantaṃ parivisi.	“Yes, sir,” replied Cunda, and did as he was asked.
Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisi.
Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi:	Then the Buddha addressed Cunda:
“yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇāhi.	“Cunda, any pork on the turn that’s left over, you should bury it in a pond.
Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā”ti.	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—who could properly digest it except for the Realized One.”
“Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.	Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.
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Atha kho bhagavato cundassa kammāraputtassa bhattaṃ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.	After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.
Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno.	But he endured with remembering and lucid-discerning, without worrying.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then he addressed Ānanda:
“āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Kusinārā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Cundassa bhattaṃ bhuñjitvā,	I’ve heard that after eating
kammārassāti me sutaṃ;	the meal of Cunda the smith,
Ābādhaṃ samphusī dhīro,	the wise one fell severely ill,
pabāḷhaṃ māraṇantikaṃ.	with pains, close to death.
Bhuttassa ca sūkaramaddavena,	A severe sickness attacked the Teacher
Byādhippabāḷho udapādi satthuno;	who had eaten the pork on the turn.
Virecamāno bhagavā avoca,	While still purging the Buddha said:
“Gacchāmahaṃ kusināraṃ nagaran”ti.	“I’ll go to the citadel of Kusinārā.”

16.24 - Bringing a Drink

24. Pānīyāharaṇa	24. Bringing a Drink
Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha left the road and went to the root of a tree, where he addressed Ānanda:
“iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti.	“Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi.	“Yes, sir,” replied Ānanda, and did as he was asked.
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out.
Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	When he was seated he said to Venerable Ānanda:
“iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti.	“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati.	“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky.
Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.	The Kakutthā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful.
Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti.	There the Buddha can drink and cool his limbs.”
Dutiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	For a second time, the Buddha asked Ānanda for a drink,
“iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca:	and for a second time Ānanda suggested going to the Kakutthā river.
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati.
Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.
Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.
Tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	And for a third time, the Buddha said to Ānanda:
“iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti.	“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ gahetvā yena sā nadikā tenupasaṅkami.	“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.
Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha.	Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
Atha kho āyasmato ānandassa etadahosi:	Then Ānanda thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā.	“It’s incredible, it’s amazing! The Realized One has such psychic power and might!
Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti.	For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.”
Pattena pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	Gathering a bowl of drinking water he went back to the Buddha, and said to him:
“acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā.	“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!
Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha.	Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.
Pivatu bhagavā pānīyaṃ pivatu sugato pānīyan”ti.	Drink the water, Blessed One! Drink the water, Holy One!”
Atha kho bhagavā pānīyaṃ apāyi.	So the Buddha drank the water.

16.25 - On Pukkusa the Malla

25. Pukkusamallaputtavatthu	25. On Pukkusa the Malla
Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṃ addhānamaggappaṭipanno hoti.	Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā and Pāvā.
Addasā kho pukkuso mallaputto bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ.	He saw the Buddha sitting at the root of a certain tree.
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pukkuso mallaputto bhagavantaṃ etadavoca:	He went up to him, bowed, sat down to one side, and said:
“acchariyaṃ, bhante, abbhutaṃ, bhante, santena vata, bhante, pabbajitā vihārena viharanti.	“It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.
Bhūtapubbaṃ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation.
Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu.	Then around five hundred carts passed by right next to Āḷāra Kālāma.
Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavoca:	Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him:

16.25.1 – (ālāra could not hear sounds in formless samādhi)

‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti?	‘Sir, didn’t you see the five hundred carts pass by?’
‘Na kho ahaṃ, āvuso, addasan’ti.	‘No, friend, I didn’t see them.’
‘Kiṃ pana, bhante, saddaṃ assosī’ti?	‘But sir, didn’t you hear a sound?’
‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti.	‘No, friend, I didn’t hear a sound.’
‘Kiṃ pana, bhante, sutto ahosī’ti?	‘But sir, were you asleep?’
‘Na kho ahaṃ, āvuso, sutto ahosin’ti.	‘No, friend, I wasn’t asleep.’
‘Kiṃ pana, bhante, saññī ahosī’ti?	‘But sir, were you conscious?’
‘Evamāvuso’ti.	‘Yes, friend.’
‘So tvaṃ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosi;	‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you?
apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti?	Why sir, even your outer robe is covered with dust!’
‘Evamāvuso’ti.	‘Yes, friend.’
Atha kho, bhante, tassa purisassa etadahosi:	Then that person thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti.	‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations,
Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṃ sossatī’ti.	in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’
Āḷāre kālāme uḷāraṃ pasādaṃ pavedetvā pakkāmī”ti.	And after declaring his lofty confidence in Āḷāra Kālāma, he left.”

16.25.2 – (Buddha could not hear sounds in formless samādhi)

“Taṃ kiṃ maññasi, pukkusa,	“What do you think, Pukkusa?
katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā—	Which is harder and more challenging to do while conscious and awake:
yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṃ suṇeyya;	to neither see nor hear a sound as five hundred carts pass by right next to you?
yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti?	Or to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking?”
“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṃ vā sakaṭasatasahassaṃ vā.	“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts?
Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti.	It’s far harder and more challenging to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking!”
“Ekamidāhaṃ, pukkusa, samayaṃ ātumāyaṃ viharāmi bhusāgāre.	“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.
Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā.	At that time it was raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen.
Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.	Then a large crowd came from Ātumā to the place where that happened.
Tena kho panāhaṃ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi.	Now at that time I came out of the threshing-hut and was walking meditation in the open near the door of the hut.
Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ahaṃ, pukkusa, taṃ purisaṃ etadavocaṃ:	Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them:
‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?	‘Why, friend, has this crowd gathered?’
‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā.	‘Just now, sir, it was raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen.
Ettheso mahājanakāyo sannipatito.	Then this crowd gathered here.
Tvaṃ pana, bhante, kva ahosī’ti?	But sir, where were you?’
‘Idheva kho ahaṃ, āvuso, ahosin’ti.	‘I was right here, friend.’
‘Kiṃ pana, bhante, addasā’ti?	‘But sir, did you see?’
‘Na kho ahaṃ, āvuso, addasan’ti.	‘No, friend, I didn’t see anything.’
‘Kiṃ pana, bhante, saddaṃ assosī’ti?	‘But sir, didn’t you hear a sound?’
‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti.	‘No, friend, I didn’t hear a sound.’
‘Kiṃ pana, bhante, sutto ahosī’ti?	‘But sir, were you asleep?’
‘Na kho ahaṃ, āvuso, sutto ahosin’ti.	‘No, friend, I wasn’t asleep.’
‘Kiṃ pana, bhante, saññī ahosī’ti?	‘But sir, were you conscious?’
‘Evamāvuso’ti.	‘Yes, friend.’
‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti?	‘So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking?’
‘Evamāvuso’ti?	‘Yes, friend.’
Atha kho, pukkusa, tassa purisassa etadahosi:	Then that person thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti.	‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations,
Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṃ sossatī’ti.	in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking.’
Mayi uḷāraṃ pasādaṃ pavedetvā maṃ abhivādetvā padakkhiṇaṃ katvā pakkāmī”ti.	And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”
Evaṃ vutte, pukkuso mallaputto bhagavantaṃ etadavoca:	When he said this, Pukkusa said to him:
“esāhaṃ, bhante, yo me āḷāre kālāme pasādo taṃ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi.	“Any confidence I had in Āḷāra Kālāma I sweep away as in a strong wind, or float away as down a swift stream.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, the Buddha has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to the Buddha, to The Dharma, 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.”
Atha kho pukkuso mallaputto aññataraṃ purisaṃ āmantesi:	Then Pukkusa addressed a certain man:
“iṅgha me tvaṃ, bhaṇe, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āharā”ti.	“Please, my man, fetch a pair of ready to wear polished golden garments.”
“Evaṃ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āhari.	“Yes, sir,” replied that man, and did as he was asked.
Atha kho pukkuso mallaputto taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato upanāmesi:	Then Pukkusa brought the garments to the Buddha:
“idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ, taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	“Sir, please accept this pair of ready to wear polished golden garments from me out of compassion.”
“Tena hi, pukkusa, ekena maṃ acchādehi, ekena ānandan”ti.	“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”
“Evaṃ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṃ acchādeti, ekena āyasmantaṃ ānandaṃ.	“Yes, sir,” replied Pukkusa, and did so.
Atha kho bhagavā pukkusaṃ mallaputtaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk,
Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmesi.	Then, not long after Pukkusa had left, Ānanda placed the pair of golden garments on the Buddha’s body.
Taṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyati.	But when placed on the Buddha’s body they seemed to lose their shine.
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto.	“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin.
Idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyatī”ti.	When this pair of ready to wear polished golden garments is placed on the Buddha’s body they seem to lose their shine.”
“Evametaṃ, ānanda, evametaṃ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.	“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.
Katamesu dvīsu?	What two?
Yañca, ānanda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati.	The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully nirvana'd through the natural dharma of nirvana, without anything left over.
Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.	These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.
Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṃ upavattane mallānaṃ sālavane antarena yamakasālānaṃ tathāgatassa parinibbānaṃ bhavissati.	Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full nirvana.
Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti.	Come, Ānanda, let’s go to the Kakutthā River.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Siṅgīvaṇṇaṃ yugamaṭṭhaṃ,	A pair of golden polished garments
pukkuso abhihārayi;	was presented by Pukkusa;
Tena acchādito satthā,	when the teacher was clothed with them,
hemavaṇṇo asobhathāti.	his golden skin glowed bright.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṃ nadiṃ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṃ tenupasaṅkami.	Then the Buddha together with a large Saṅgha of monks went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove,
Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi:	where he addressed Venerable Cundaka:
“iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.	“Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
“Evaṃ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi.	“Yes, sir,” replied Cundaka, and did as he was asked.
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā.	And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Āyasmā pana cundako tattheva bhagavato purato nisīdi.	But Cundaka sat down right there in front of the Buddha.
Gantvāna buddho nadikaṃ kakudhaṃ,	Having gone to Kakutthā Creek,
Acchodakaṃ sātudakaṃ vippasannaṃ;	whose water was transparent, sweet, and clear,
Ogāhi satthā akilantarūpo,	the Teacher, being tired, plunged in,
Tathāgato appaṭimo ca loke.	the Realized One, without compare in the world.
Nhatvā ca pivitvā cudatāri satthā,	And after bathing and drinking the Teacher emerged.
Purakkhato bhikkhugaṇassa majjhe;	Before the group of monks, in the middle, the Buddha,
Vattā pavattā bhagavā idha dhamme,	the Teacher who rolled forth the present dispensation,
Upāgami ambavanaṃ mahesi.	the great sage went to the mango grove.
Āmantayi cundakaṃ nāma bhikkhuṃ,	He addressed the monk named Cundaka:
Catugguṇaṃ santhara me nipajjaṃ;	“Spread out my folded robe so I can lie down.”
So codito bhāvitattena cundo,	The self-developed one urged Cunda,
Catugguṇaṃ santhari khippameva;	who quickly spread the folded robe.
Nipajji satthā akilantarūpo,	Teacher, being tired, lay down,
Cundopi tattha pamukhe nisīdīti.	while Cunda sat there before him.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṃ uppādeyya:	“Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith:
‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto’ti.	‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully nirvana'd after eating his last meal from you.’
Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo:	You should get rid of remorse in Cunda the smith like this:
‘tassa te, āvuso cunda, lābhā tassa te suladdhaṃ,	‘You’re fortunate, friend Cunda, you’re so very fortunate,
yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto.	in that the Realized One became fully nirvana'd after eating his last meal from you.
Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	I have heard and learned this in the presence of the Buddha.
dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca.	There are two meal offerings that have identical fruit and result, and are more fruitful and beneficial than other meal offerings.
Katame dve?	What two?
Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati.	The meal after eating which a Realized One understands the supreme perfect awakening; and the meal after eating which he becomes fully nirvana'd through the natural dharma of nirvana, without anything left over.
Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca.	These two meal offerings have identical fruit and result, and are more fruitful and beneficial than other meal offerings.
Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, vaṇṇasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, sukhasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, yasasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, saggasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, ādhipateyyasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitan’ti.	You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’
Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo”ti.	That’s how you should get rid of remorse in Cunda the smith.”
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:
“Dadato puññaṃ pavaḍḍhati,	“A giver’s merit grows;
Saṃyamato veraṃ na cīyati;	enmity doesn’t build up when you have self-control.
Kusalo ca jahāti pāpakaṃ,	A skillful person gives up bad things—
Rāgadosamohakkhayā sanibbuto”ti.	with the end of greed, hate, and delusion, they’re nirvana'd.”

16.26 - The Pair of Sal Trees

26. Yamakasālā	26. The Pair of Sal Trees
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Ānanda:
“āyāmānanda, yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkami. upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi:	And that’s where they went. Then the Buddha addressed Ānanda:
“iṅgha me tvaṃ, ānanda, antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti.	“Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapesi.	“Yes, sir,” replied Ānanda, and did as he was asked.
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.	And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware.
Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi.	Now at that time the twin sal trees were in full blossom with flowers out of season.
Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.	They sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.	And the flowers of the celestial Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.	And celestial sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya.	And celestial music played in the sky in honor of the Realized One.
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.	And celestial choirs sang in the sky in honor of the Realized One.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha pointed out to Ānanda what was happening, adding:
“sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi.
Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya.
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.
Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā.	“That’s not how the Realized One is honored, respected, revered, venerated, and esteemed.
Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya.	Any monk or nun or male or female lay follower who practices in line with the Dharmas, practicing properly, living in line with the Dharmas—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.
Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti.	So Ānanda, you should train like this: ‘We shall practice in line with the Dharmas, practicing properly, living in line with The Dharma.’
Evañhi vo, ānanda, sikkhitabban”ti.

16.27 - The Monk Upavāṇa

27. Upavāṇatthera	27. The Monk Upavāṇa
Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṃ bījayamāno.	Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him.
Atha kho bhagavā āyasmantaṃ upavāṇaṃ apasāresi:	Then the Buddha made him move:
“apehi, bhikkhu, mā me purato aṭṭhāsī”ti.	“Move over, monk, don’t stand in front of me.”
Atha kho āyasmato ānandassa etadahosi:	Ānanda thought:
“ayaṃ kho āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī.	“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti:	Yet in his final hour the Buddha makes him move, saying:
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.	‘Move over, monk, don’t stand in front of me.’
Ko nu kho hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti:	What is the cause, what is the reason for this?”
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda said to the Buddha:
“ayaṃ, bhante, āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī.	“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti:	Yet in his final hour the Buddha makes him move, saying:
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.	‘Move over, monk, don’t stand in front of me.’
Ko nu kho, bhante, hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti:	What is the cause, sir, what is the reason for this?”
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?
“Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṃ dassanāya.	“Most of the deities from ten solar systems have gathered to see the Realized One.
Yāvatā, ānanda, kusinārā upavattanaṃ mallānaṃ sālavanaṃ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo.	For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.
Devatā, ānanda, ujjhāyanti:	The deities are complaining:
‘dūrā ca vatamha āgatā tathāgataṃ dassanāya.	‘We’ve come such a long way to see the Realized One!
Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā.	Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.
Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati.	This very day, in the last watch of the night, the Realized One will become fully nirvana'd.
Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’”ti.	And this illustrious monk is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”
“Kathaṃbhūtā pana, bhante, bhagavā devatā manasikarotī”ti?	“But sir, what kind of deities are you thinking of?”
“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:	“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’ti.	‘Too soon the Blessed One will become fully nirvana'd! Too soon the Holy One will become fully nirvana'd! Too soon the seer will vanish from the world!’
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:	But the deities who are free of desire endure, rememberful and aware, thinking:
‘aniccā saṅkhārā, taṃ kutettha labbhā’”ti.	‘Conditions are impermanent. How could it possibly be otherwise?’”

16.28 - The Four Inspiring Places

28. Catusaṃvejanīyaṭhāna	28. The Four Inspiring Places
“Pubbe, bhante, disāsu vassaṃvuṭṭhā bhikkhū āgacchanti tathāgataṃ dassanāya.	“Previously, sir, when monks had completed the rainy season residence in various districts they came to see the Realized One.
Te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya.	We got to see the esteemed monks, and to pay homage to them.
Bhagavato pana mayaṃ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.	But when the Buddha has passed, we won’t get to see the esteemed monks or to pay homage to them.”
“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.	“Ānanda, an earned-trustful person of good family should go to see these four inspiring places.
Katamāni cattāri?	What four?
‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One became fully nirvana'd through the natural dharma of nirvana, without anything left over!’—that is an inspiring place.
Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.	These are the four inspiring places that an earned-trustful person of good family should go to see.
Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo:	earned-trustful monks, nuns, laymen, and laywomen will come, and think:
‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi.	‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One became fully nirvana'd through the natural dharma of nirvana, without anything left over!’
Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṃ karissanti, sabbe te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissantī”ti.	Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”

16.29 - Ānanda’s Questions

29. Ānandapucchākathā	29. Ānanda’s Questions
“Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā”ti?	“Sir, how do we proceed when it comes to females?”
“Adassanaṃ, ānandā”ti.	“Without seeing, Ānanda.”
“Dassane, bhagavā, sati kathaṃ paṭipajjitabban”ti?	“But when seeing, how to proceed?”
“Anālāpo, ānandā”ti.	“Without getting into conversation, Ānanda.”
“Ālapantena pana, bhante, kathaṃ paṭipajjitabban”ti?	“But when in a conversation, how to proceed?”
“Sati, ānanda, upaṭṭhāpetabbā”ti.	“Be rememberful, Ānanda.”
“Kathaṃ mayaṃ, bhante, tathāgatassa sarīre paṭipajjāmā”ti?	“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya.	“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.
Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha.	Please, Ānanda, you must all strive and practice for your own goal! Meditate assiduous, ardent, and resolute for your own goal!
Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti.	There are astute warrior-nobles, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
“Kathaṃ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti?	“But sir, how to proceed when it comes to the Realized One’s corpse?”
“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti.	“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“Kathaṃ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti?	“But how do they proceed with a wheel-turning monarch’s corpse?”
“Rañño, ānanda, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.	“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti.	In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.
Cātumahāpathe rañño cakkavattissa thūpaṃ karonti.	They build a monument for the wheel-turning monarch at the crossroads.
Evaṃ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti.	That’s how they proceed with a wheel-turning monarch’s corpse.
Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ.	Proceed in the same way with the Realized One’s corpse.
Cātumahāpathe tathāgatassa thūpo kātabbo.	A monument for the Realized One is to be built at the crossroads.
Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.	When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.

16.30 - Persons Worthy of Monument

30. Thūpārahapuggala	30. Persons Worthy of Monument
Cattārome, ānanda, thūpārahā.	Ānanda, these four are worthy of a monument.
Katame cattāro?	What four?
Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.	A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; a disciple of a Realized One; and a wheel-turning monarch.
Kiñcānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho?	And for what reason is a Realized One worthy of a monument?
‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti.	So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’
Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho.	It is for this reason that a Realized One is worthy of a monument.
Kiñcānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho?	And for what reason is a Buddha awakened for themselves worthy of a monument?
‘Ayaṃ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti.	So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Buddha awakened for himself!’
Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṃ kho, ānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho.	It is for this reason that a Buddha awakened for himself is worthy of a monument.
Kiñcānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho?	And for what reason is a Realized One’s disciple worthy of a monument?
‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti.	So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’
Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho.	It is for this reason that a Realized One’s disciple is worthy of a monument.
Kiñcānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho?	And for what reason is a wheel-turning monarch worthy of a monument?
‘Ayaṃ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṃ pasādenti.	So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and Dharmic king!’
Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṃ kho, ānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho.	It is for this reason that a wheel-turning monarch is worthy of a monument.
Ime kho, ānanda, cattāro thūpārahā”ti.	These four are worthy of a monument.”

16.31 - Ānanda’s Incredible Qualities

31. Ānandaacchariyadhamma	31. Ānanda’s Incredible Qualities
Atha kho āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno aṭṭhāsi:	Then Venerable Ānanda entered a dwelling, and stood there leaning against the door-jamb and crying:
“ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako”ti.	“Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully nirvana'd, he who is so kind to me!”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“kahaṃ nu kho, bhikkhave, ānando”ti?	“monks, where is Ānanda?”
“Eso, bhante, āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno ṭhito:	“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:
‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako’”ti.	‘Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully nirvana'd, he who is so kind to me!’”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena ānandaṃ āmantehi:	“Please, monk, in my name tell Ānanda that
‘satthā taṃ, āvuso ānanda, āmantetī’”ti.	the teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Ānanda and said to him:
“satthā taṃ, āvuso ānanda, āmantetī”ti.	“Reverend Ānanda, the teacher summons you.”
“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“alaṃ, ānanda, mā soci mā paridevi, nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ:	“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’;	we must be parted and separated from all we hold dear and beloved?
taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, ‘taṃ vata tathāgatassāpi sarīraṃ mā palujjī’ti netaṃ ṭhānaṃ vijjati.	How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One’s body?
Dīgharattaṃ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena.	For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, whole-hearted, and limitless.
Katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo”ti.	You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā ahesuṃ, seyyathāpi mayhaṃ ānando.	“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṃ ānando.
Paṇḍito, bhikkhave, ānando;	Ānanda is astute,
medhāvī, bhikkhave, ānando.	he is intelligent.
Jānāti ‘ayaṃ kālo tathāgataṃ dassanāya upasaṅkamituṃ bhikkhūnaṃ, ayaṃ kālo bhikkhunīnaṃ, ayaṃ kālo upāsakānaṃ, ayaṃ kālo upāsikānaṃ, ayaṃ kālo rañño rājamahāmattānaṃ titthiyānaṃ titthiyasāvakānan’ti.	He knows the time for monks, nuns, laymen, laywomen, king’s ministers, religious founders, and the disciples of religious founders to visit the Realized One.
Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.	There are these four incredible and amazing things about Ānanda.
Katame cattāro?	What four?
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti.	And when he falls silent, they’ve never had enough.
Sace, bhikkhave, bhikkhunīparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	If an assembly of nuns …
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti.
Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	laymen …
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti.
Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti.	And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.	These are the four incredible and amazing things about Ānanda.
Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.	There are these four incredible and amazing things about a wheel-turning monarch.
Katame cattāro?	What four?
Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	If an assembly of warrior-nobles goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.	And when he falls silent, they’ve never had enough.
Sace bhikkhave, brāhmaṇaparisā … pe …	If an assembly of brahmins …
gahapatiparisā … pe …	householders …
samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, samaṇaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.	And when he falls silent, they’ve never had enough.
Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande.	In the same way, there are those four incredible and amazing things about Ānanda.”
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhuparisā hoti.
Atha kho ānando tuṇhī hoti.
Sace, bhikkhave bhikkhunīparisā … pe …
upāsakaparisā … pe …
upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsikāparisā hoti.
Atha kho ānando tuṇhī hoti.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.

16.32 - Teaching the Discourse on Mahāsudassana

32. Mahāsudassanasuttadesanā	32. Teaching the Discourse on Mahāsudassana
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi.	“Sir, please don’t become fully nirvana'd in this little hamlet, this jungle hamlet, this branch hamlet.
Santi, bhante, aññāni mahānagarāni, seyyathidaṃ—	There are other great cities such as
campā rājagahaṃ sāvatthī sāketaṃ kosambī bārāṇasī;	Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Benares.
ettha bhagavā parinibbāyatu.	Let the Buddha become fully nirvana'd there.
Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā.	There are many well-to-do warrior-nobles, brahmins, and householders there who are devoted to the Buddha.
Te tathāgatassa sarīrapūjaṃ karissantī”ti	They will perform the rites of venerating the Realized One’s corpse.”
“mā hevaṃ, ānanda, avaca, mā hevaṃ, ānanda, avaca:	“Don’t say that Ānanda! Don’t say that
‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan’ti.	this is a little hamlet, a jungle hamlet, a branch hamlet.
Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and Dharmic king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Rañño, ānanda, mahāsudassanassa ayaṃ kusinārā kusāvatī nāma rājadhānī ahosi.	His capital was this Kusinārā, which at the time was named Kusāvatī.
puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena.	It stretched for twelve leagues from east to west, and seven leagues from north to south.
Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.	The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food.
Seyyathāpi, ānanda, devānaṃ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca;	It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.
evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.
Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṃ—	Kusāvatī was never free of ten sounds by day or night, namely:
hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.	the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.
Gaccha tvaṃ, ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi:	Go, Ānanda, into Kusinārā and inform the Mallas:
‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati.	‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully nirvana'd.
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.	Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Mā pacchā vippaṭisārino ahuvattha—	Don’t regret it later, thinking:
amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti.	‘The Realized One became fully nirvana'd in our own village district, but we didn’t get a chance to see him in his final hour.’”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi.	“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.

16.33 - The Mallas Pay Homage

33. Mallānaṃvandanā	33. The Mallas Pay Homage
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena.	Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some business.
Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi:	Ānanda went up to them, and announced:
“ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati.	“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully nirvana'd.
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.	Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Mā pacchā vippaṭisārino ahuvattha:	Don’t regret it later, thinking:
‘amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti.	‘The Realized One became fully nirvana'd in our own village district, but we didn’t get a chance to see him in his final hour.’”
Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti:	When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented:
“atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī”ti.	“Too soon the Blessed One will become fully nirvana'd! Too soon the Holy One will become fully nirvana'd! Too soon the seer will vanish from the world!”
Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṃ mallānaṃ sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu.	Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.
Atha kho āyasmato ānandassa etadahosi:	Then Ānanda thought:
“sace kho ahaṃ kosinārake malle ekamekaṃ bhagavantaṃ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṃ ratti vibhāyissati.	“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.
Yannūnāhaṃ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpeyyaṃ:	I’d better separate them family by family and then have them pay homage, saying:
‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti.	‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’”
Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpesi:	And so that’s what he did.
“itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī”ti.
Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṃ vandāpesi.	So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.

16.34 - On Subhadda the Wanderer

34. Subhaddaparibbājakavatthu	34. On Subhadda the Wanderer
Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṃ paṭivasati.	Now at that time a wanderer named Subhadda was residing near Kusinārā.
Assosi kho subhaddo paribbājako:	He heard that
“ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissatī”ti.	on that very day, in the last watch of the night, the ascetic Gotama would become fully nirvana'd.
Atha kho subhaddassa paribbājakassa etadahosi:	He thought:
“sutaṃ kho pana metaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.	‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati.	And this very day, in the last watch of the night, the ascetic Gotama will become fully nirvana'd.
Atthi ca me ayaṃ kaṅkhādhammo uppanno,	This state of uncertainty has come up in me.
evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’”ti.	I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
Atha kho subhaddo paribbājako yena upavattanaṃ mallānaṃ sālavanaṃ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:	Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him:
“sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.	‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati.	And this very day, in the last watch of the night, the ascetic Gotama will become fully nirvana'd.
Atthi ca me ayaṃ kaṅkhādhammo uppanno—	This state of uncertainty has come up in me.
evaṃ pasanno ahaṃ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti.	I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.
Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti.	Master Ānanda, please let me see the ascetic Gotama.”
Evaṃ vutte, āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca:	When he had spoken, Ānanda said:
“alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti.	“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”
Dutiyampi kho subhaddo paribbājako … pe …	For a second time,
tatiyampi kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca:	and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.
“sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati.
Atthi ca me ayaṃ kaṅkhādhammo uppanno—
evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti.
Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti.
Tatiyampi kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca:
“alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti.
Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ.	The Buddha heard that discussion between Ānanda and Subhadda.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	He said to Ānanda:
“alaṃ, ānanda, mā subhaddaṃ vāresi, labhataṃ, ānanda, subhaddo tathāgataṃ dassanāya.	“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One.
Yaṃ kiñci maṃ subhaddo pucchissati, sabbaṃ taṃ aññāpekkhova pucchissati, no vihesāpekkho.	For whatever he asks me, he will only be looking for understanding, not trouble.
Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti.	And he will quickly understand any answer I give to his question.”
Atha kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca:	Then Ānanda said to the wanderer Subhadda:
“gacchāvuso subhadda, karoti te bhagavā okāsan”ti.	“Go, Reverend Subhadda, the Buddha is taking the time for you.”
Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subhaddo paribbājako bhagavantaṃ etadavoca:	Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,	“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people.
seyyathidaṃ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,	Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.
sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū”ti?	According to their own claims, did all of them have direct knowledge, or none of them, or only some?”
“Alaṃ, subhadda, tiṭṭhatetaṃ:	“Enough, Subhadda, let that be.
‘sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’ti.
Dhammaṃ te, subhadda, desessāmi;	I shall teach you the Dhamma.
taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi.	“Yes, sir,” Subhadda replied.
Bhagavā etadavoca:	The Buddha said this:
“Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati.	“Subhadda, in whatever Dharma and Training the noble eightfold path is not found, there is no true ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.
Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati.	In whatever Dharma and Training the noble eightfold path is found, there is a true ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.
Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi.	In this Dharma and training the noble eightfold path is found. Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.
Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.	Were these monks to practice well, the world would not be empty of perfected ones.
Ekūnatiṃso vayasā subhadda,	I was twenty-nine years of age, Subaddha,
Yaṃ pabbajiṃ kiṅkusalānuesī;	when I went forth to discover what is skilful.
Vassāni paññāsa samādhikāni,	It’s been over fifty years
Yato ahaṃ pabbajito subhadda;	since I went forth.
Ñāyassa dhammassa padesavattī,	I am the one who points out the proper teaching:
Ito bahiddhā samaṇopi natthi.	Outside of here there is no true ascetic.
Dutiyopi samaṇo natthi.
Tatiyopi samaṇo natthi.
Catutthopi samaṇo natthi.
Suññā parappavādā samaṇebhi aññehi.
Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā”ti.	Were these monks to practice well, the world would not be empty of perfected ones.”
Evaṃ vutte, subhaddo paribbājako bhagavantaṃ etadavoca:	When he had spoken, Subhadda said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, the Buddha has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, subhadda, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya.	“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this Dharma and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mettha puggalavemattatā viditā”ti.	However, I have recognized individual differences in this matter.”
“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.	“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Ānanda:
“tenahānanda, subhaddaṃ pabbājehī”ti.	“Well then, Ānanda, give Subhadda the going forth.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca:	Then Subhadda said to Ānanda:
“lābhā vo, āvuso ānanda; suladdhaṃ vo, āvuso ānanda,	“You’re so fortunate, Reverand Ānanda, so very fortunate,
ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti.	to be anointed here in the Teacher’s presence as his pupil!”
Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti—tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Subhadda, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He 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.”
Aññataro kho panāyasmā subhaddo arahataṃ ahosi.	And Venerable Subhadda became one of the perfected.
So bhagavato pacchimo sakkhisāvako ahosīti.	He was the last personal disciple of the Buddha.

16.35 - The Buddha’s Last Words

35. Tathāgatapacchimavācā	35. The Buddha’s Last Words
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha addressed Venerable Ānanda:
“siyā kho panānanda, tumhākaṃ evamassa:	“Now, Ānanda, some of you might think:
‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti.	‘The teacher’s dispensation has passed. Now we have no Teacher.’
Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.	The Dharma and training that I have taught and pointed out for you shall be your Teacher after my passing.
Yathā kho panānanda, etarahi bhikkhū aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ.	After my passing, monks ought not address each other as ‘reverend’, as they do today.
Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo.	A more senior monk ought to address a more junior monk by name or clan, or by saying ‘reverend’.
Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo.	A more junior monk ought to address a more senior monk using ‘sir’ or ‘venerable’.
Ākaṅkhamāno, ānanda, saṃgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.	If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.
Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti.	After my passing, give the prime punishment to the monk Channa.”
“Katamo pana, bhante, brahmadaṇḍo”ti?	“But sir, what is the prime punishment?”
“Channo, ānanda, bhikkhu yaṃ iccheyya, taṃ vadeyya.	“Channa may say what he likes,
So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.	but the monks should not advise or instruct him.”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:	“Perhaps even a single monk has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice. So ask, monks! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitun’”ti.	‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.	When this was said, the monks kept silent.
Dutiyampi kho bhagavā … pe …	For a second time,
tatiyampi kho bhagavā bhikkhū āmantesi:	and a third time the Buddha addressed the monks:
“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:	“Perhaps even a single monk has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice. So ask, monks! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitun’”ti.	‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.	For a third time, the monks kept silent.
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.	“monks, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.	When this was said, the monks kept silent.
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante, evaṃ pasanno ahaṃ, bhante, imasmiṃ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti.	“It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.”
“Pasādā kho tvaṃ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā.	“Ānanda, you speak from earned-trust. But the Realized One knows that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.
Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.	Even the last of these five hundred monks is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“handa dāni, bhikkhave, āmantayāmi vo,	“Come now, monks, I say to you all:
vayadhammā saṅkhārā appamādena sampādethā”ti.	‘Conditions fall apart. Persist with assiduity.’”
Ayaṃ tathāgatassa pacchimā vācā.	These were the Realized One’s last words.

16.36 - The Full nirvana

36. Parinibbutakathā	36. The Full nirvana
Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.	Then the Buddha entered the first jhāna. Emerging from that, he entered the second jhāna. Emerging from that, he successively entered into and emerged from the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.
Atha kho āyasmā ānando āyasmantaṃ anuruddhaṃ etadavoca:	Then Venerable Ānanda said to Venerable Anuruddha:
“parinibbuto, bhante anuruddha, bhagavā”ti.	“Venerable Anuruddha, has the Buddha become fully nirvana'd?”
“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṃ samāpanno”ti.	“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”
Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.	Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth jhāna, the third jhāna, the second jhāna, and the first jhāna. Emerging from that, he successively entered into and emerged from the second jhāna and the third jhāna. Then he entered the fourth jhāna. Emerging from that the Buddha immediately became fully nirvana'd.
Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu.	When the Buddha became fully nirvana'd, along with the full nirvana there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṃ gāthaṃ abhāsi:	When the Buddha became fully nirvana'd, Sakka, lord of gods, recited this verse:
“Sabbeva nikkhipissanti,	“All creatures in this world
bhūtā loke samussayaṃ;	must lay their body down.
Yattha etādiso satthā,	For even a Teacher such as this,
loke appaṭipuggalo;	unrivaled in the world,
Tathāgato balappatto,	the Realized One, attained to power,
sambuddho parinibbuto”ti.	the Buddha became fully nirvana'd.”
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi:	When the Buddha became fully nirvana'd, Sakka, lord of gods, recited this verse:
“Aniccā vata saṅkhārā,	“Oh! Conditions are impermanent,
uppādavayadhammino;	their nature is to rise and fall;
Uppajjitvā nirujjhanti,	having arisen, they cease;
tesaṃ vūpasamo sukho”ti.	their stilling is true pleasure.”
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:	When the Buddha became fully nirvana'd, Venerable Anuruddha recited this verse:
“Nāhu assāsapassāso,	“There was no more breathing
ṭhitacittassa tādino;	for the poised one of steady heart.
Anejo santimārabbha,	Imperturbable, committed to peace,
yaṃ kālamakarī muni.	the sage has done his time.
Asallīnena cittena,	He put up with painful feelings
vedanaṃ ajjhavāsayi;	without flinching.
Pajjotasseva nibbānaṃ,	The liberation of his heart
vimokkho cetaso ahū”ti.	was like the extinguishing of a lamp.”
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi:	When the Buddha became fully nirvana'd, Venerable Ānanda recited this verse:
“Tadāsi yaṃ bhiṃsanakaṃ,	“Then there was terror!
tadāsi lomahaṃsanaṃ;	Then they had goosebumps!
Sabbākāravarūpete,	When the Buddha, endowed with all fine qualities,
sambuddhe parinibbute”ti.	became fully nirvana'd.”
Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.	When the Buddha became fully nirvana'd, some of the monks there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!”
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:	But the monks who were free of desire endured, rememberful and aware, thinking:
“aniccā saṅkhārā, taṃ kutettha labbhā”ti.	“Conditions are impermanent. How could it possibly be otherwise?”
Atha kho āyasmā anuruddho bhikkhū āmantesi:	Then Anuruddha addressed the monks:
“alaṃ, āvuso, mā socittha mā paridevittha.	“Enough, reverends, do not grieve or lament.
Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ:	Did the Buddha not prepare us for this when he explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.	we must be parted and separated from all we hold dear and beloved?
Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti, netaṃ ṭhānaṃ vijjati.	How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
Devatā, āvuso, ujjhāyantī”ti.	The deities are complaining.”
“Kathaṃbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?	“But sir, what kind of deities are you thinking of?”
“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:	“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti.	‘Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!’
Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:
‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti.
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:	But the deities who are free of desire endure, rememberful and aware, thinking:
‘aniccā saṅkhārā, taṃ kutettha labbhā’”ti.	‘Conditions are impermanent. How could it possibly be otherwise?’”
Atha kho āyasmā ca anuruddho āyasmā ca ānando taṃ rattāvasesaṃ dhammiyā kathāya vītināmesuṃ.	Then Ānanda and Anuruddha spent the rest of the night talking about Dhamma.
Atha kho āyasmā anuruddho āyasmantaṃ ānandaṃ āmantesi:	Then Anuruddha said to Ānanda:
“gacchāvuso ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi:	“Go, Ānanda, into Kusinārā and inform the Mallas:
‘parinibbuto, vāseṭṭhā, bhagavā,	‘Vāseṭṭhas, the Buddha has become fully nirvana'd.
yassadāni kālaṃ maññathā’”ti.	Please come at your convenience.’”
“Evaṃ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi.	“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena.	Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some business.
Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi:	Ānanda went up to them, and announced:
“parinibbuto, vāseṭṭhā, bhagavā,	“Vāseṭṭhas, the Buddha has become fully nirvana'd.
yassadāni kālaṃ maññathā”ti.	Please come at your convenience.”
Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:	When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented:
“atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.	“Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!”

(Spiritually Irrelevant)

16.37 - The Rites of Venerating the Buddha’s Corpse

37. Buddhasarīrapūjā	37. The Rites of Venerating the Buddha’s Corpse
Atha kho kosinārakā mallā purise āṇāpesuṃ:	Then the Mallas ordered their men:
“tena hi, bhaṇe, kusinārāyaṃ gandhamālañca sabbañca tāḷāvacaraṃ sannipātethā”ti.	“So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinārā.”
Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṃ pañca ca dussayugasatāni ādāya yena upavattanaṃ mallānaṃ sālavanaṃ, yena bhagavato sarīraṃ tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṃ vītināmesuṃ.	Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.
Atha kho kosinārakānaṃ mallānaṃ etadahosi:	Then they thought:
“ativikālo kho ajja bhagavato sarīraṃ jhāpetuṃ, sve dāni mayaṃ bhagavato sarīraṃ jhāpessāmā”ti.	“It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.”
Atha kho kosinārakā mallā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṃ vītināmesuṃ, tatiyampi divasaṃ vītināmesuṃ, catutthampi divasaṃ vītināmesuṃ, pañcamampi divasaṃ vītināmesuṃ, chaṭṭhampi divasaṃ vītināmesuṃ.	But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.
Atha kho sattamaṃ divasaṃ kosinārakānaṃ mallānaṃ etadahosi:	Then on the seventh day they thought:
“mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā”ti.	“Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”
Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā:	Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said:
“mayaṃ bhagavato sarīraṃ uccāressāmā”ti na sakkonti uccāretuṃ.	“We shall lift the Buddha’s corpse.” But they were unable to do so.
Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ:	The Mallas said to Anuruddha:
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā:	“What is the cause, Venerable Anuruddha, what is the reason why these eight Mallian leaders are unable to lift the Buddha’s corpse?”
‘mayaṃ bhagavato sarīraṃ uccāressāmā’ti na sakkonti uccāretun”ti?
“Aññathā kho, vāseṭṭhā, tumhākaṃ adhippāyo, aññathā devatānaṃ adhippāyo”ti.	“Vāseṭṭhas, you have one plan, but the deities have a different one.”
“Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti?	“But sir, what is the deities’ plan?”
“Tumhākaṃ kho, vāseṭṭhā, adhippāyo:	“You plan to
‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā’ti;	carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town.
devatānaṃ kho, vāseṭṭhā, adhippāyo:	The deities plan to
‘mayaṃ bhagavato sarīraṃ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha bhagavato sarīraṃ jhāpessāmā’”ti.	carry the Buddha’s corpse to the north of the town while venerating it with celestial dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Makuṭabandhana.”
“Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.	“Sir, let it be as the deities plan.”
Tena kho pana samayena kusinārā yāva sandhisamalasaṅkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti.	Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.
Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca bhagavato sarīraṃ nikkhipiṃsu.	Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with celestial and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Makuṭabandhana.
Atha kho kosinārakā mallā āyasmantaṃ ānandaṃ etadavocuṃ:	Then the Mallas said to Anuruddha:
“kathaṃ mayaṃ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti?	“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti.	“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“Kathaṃ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti?	“But how do they proceed with a wheel-turning monarch’s corpse?”
“Rañño, vāseṭṭhā, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.	“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti.	In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.
Cātumahāpathe rañño cakkavattissa thūpaṃ karonti.	They build a monument for the wheel-turning monarch at the crossroads.
Evaṃ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti.	That’s how they proceed with a wheel-turning monarch’s corpse.
Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ.	Proceed in the same way with the Realized One’s corpse.
Cātumahāpathe tathāgatassa thūpo kātabbo.	A monument for the Realized One is to be built at the crossroads.
Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti.	When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”
Atha kho kosinārakā mallā purise āṇāpesuṃ:	Then the Mallas ordered their men:
“tena hi, bhaṇe, mallānaṃ vihataṃ kappāsaṃ sannipātethā”ti.	“So then, my men, collect uncarded cotton.”
Atha kho kosinārakā mallā bhagavato sarīraṃ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṃ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṃ.	So the Mallas wrapped the Buddha’s corpse,
Etena upāyena pañcahi yugasatehi bhagavato sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā bhagavato sarīraṃ citakaṃ āropesuṃ.	and placed it in an iron case filled with oil. Then, having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the pyre.

16.38 - Mahākassapa’s Arrival

38. Mahākassapattheravatthu	38. Mahākassapa’s Arrival
Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi.	Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around five hundred monks.
Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṃ rukkhamūle nisīdi.	Then he left the road and sat at the root of a tree.
Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ addhānamaggappaṭipanno hoti.	Now at that time a certain ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.
Addasā kho āyasmā mahākassapo taṃ ājīvakaṃ dūratova āgacchantaṃ, disvā taṃ ājīvakaṃ etadavoca:	Mahākassapa saw him coming off in the distance and said to him:
“apāvuso, amhākaṃ satthāraṃ jānāsī”ti?	“Reverend, might you know about our Teacher?”
“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo.	“Yes, reverend. Seven days ago the ascetic Gotama became fully nirvana'd.
Tato me idaṃ mandāravapupphaṃ gahitan”ti.	From there I picked up this Flame Tree flower.”
Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:	Some of the monks there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented:
“atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.	“Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!”
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:	But the monks who were free of desire endured, rememberful and aware, thinking:
“aniccā saṅkhārā, taṃ kutettha labbhā”ti.	“Conditions are impermanent. How could it possibly be otherwise?”
Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṃ parisāyaṃ nisinno hoti.	Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly.
Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca:	He said to those monks:
“alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena. Upaddutā ca homa:	“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic harassing us:
‘idaṃ vo kappati, idaṃ vo na kappatī’ti.	‘This is allowable for you; this is not allowable for you.’
Idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ karissāmā”ti.	Well, now we shall do what we want and not do what we don’t want.”
Atha kho āyasmā mahākassapo bhikkhū āmantesi:	Then Venerable Mahākassapa addressed the monks:
“alaṃ, āvuso, mā socittha, mā paridevittha.	“Enough, reverends, do not grieve or lament.
Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ:	Did the Buddha not prepare us for this when he explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.	we must be parted and separated from all we hold dear and beloved?
Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi sarīraṃ mā palujjī’ti, netaṃ ṭhānaṃ vijjatī”ti.	How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One’s body?”
Tena kho pana samayena cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā:	Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said:
“mayaṃ bhagavato citakaṃ āḷimpessāmā”ti na sakkonti āḷimpetuṃ.	“We shall light the Buddha’s funeral pyre.” But they were unable to do so.
Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ:	The Mallas said to Anuruddha:
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā:	“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian leaders are unable to light the Buddha’s funeral pyre?”
‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetun”ti?
“Aññathā kho, vāseṭṭhā, devatānaṃ adhippāyo”ti.	“Vāseṭṭhas, the deities have a different plan.”
“Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti?	“But sir, what is the deities’ plan?”
“Devatānaṃ kho, vāseṭṭhā, adhippāyo:	“The deities’ plan is this:
‘ayaṃ āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi.	Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around five hundred monks.
Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti.	The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”
“Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.	“Sir, let it be as the deities plan.”
Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandi.	Then Venerable Mahākassapa came to the Mallian shrine named Makuṭabandhana at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head to the Buddha’s feet.
Tānipi kho pañcabhikkhusatāni ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandiṃsu.	And the five hundred monks did likewise.
Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.	And when Mahākassapa and the five hundred monks bowed the Buddha’s funeral pyre burst into flames all by itself.
Jhāyamānassa kho pana bhagavato sarīrassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi;	And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
sarīrāneva avasissiṃsu.	Only the relics remained.
Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi;	It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
evameva bhagavato sarīrassa jhāyamānassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi;	In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
sarīrāneva avasissiṃsu.	Only the relics remained.
Tesañca pañcannaṃ dussayugasatānaṃ dveva dussāni na ḍayhiṃsu yañca sabbaabbhantarimaṃ yañca bāhiraṃ.	And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost.
Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṃ nibbāpesi.	But when the Buddha’s corpse was consumed the funeral pyre was nirvana'd by a stream of water that appeared in the sky,
Udakasālatopi abbhunnamitvā bhagavato citakaṃ nibbāpesi.	by water dripping from the sal trees,
Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṃ nibbāpesuṃ.	and by the Mallas’ fragrant water.
Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ sandhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesuṃ.	Then the Mallas made a cage of spears for the Buddha’s relics in the meeting hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.

16.39 - Distributing the Relics

39. Sarīradhātuvibhajana	39. Distributing the Relics
Assosi kho rājā māgadho ajātasattu vedehiputto:	King Ajātasattu of Magadha heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṃ mallānaṃ dūtaṃ pāhesi:	He sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.	“The Buddha was an warrior-noble, and so am I. I too deserve a share of the Buddha’s relics. I will build a large monument for them.”
Assosuṃ kho vesālikā licchavī:	The Licchavis of Vesālī also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho vesālikā licchavī kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”
Assosuṃ kho kapilavatthuvāsī sakyā:	The Sakyans of Kapilavatthu also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho kapilavatthuvāsī sakyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavā amhākaṃ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”
Assosuṃ kho allakappakā bulayo:	The Bulas of Allakappa also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho allakappakā bulayo kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”
Assosuṃ kho rāmagāmakā koḷiyā:	The Koḷiyans of Rāmagāma also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho rāmagāmakā koḷiyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”
Assosi kho veṭṭhadīpako brāhmaṇo:	The brahmin of Veṭhadīpa also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṃ mallānaṃ dūtaṃ pāhesi:	He sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.	“The Buddha was an warrior-noble, and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a large monument for them.”
Assosuṃ kho pāveyyakā mallā:	The Mallas of Pāvā also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho pāveyyakā mallā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”
Evaṃ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṃ:	When they had spoken, the Mallas of Kusinārā said to those various groups:
“bhagavā amhākaṃ gāmakkhette parinibbuto, na mayaṃ dassāma bhagavato sarīrānaṃ bhāgan”ti.	“The Buddha became fully nirvana'd in our village district. We will not give away a share of his relics.”
Evaṃ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca:	Then Doṇa the brahmin said to those various groups:
“Suṇantu bhonto mama ekavācaṃ,	“Hear, sirs, a single word from me.
Amhāka buddho ahu khantivādo;	Our Buddha’s teaching was acceptance.
Na hi sādhu yaṃ uttamapuggalassa,	It would not be good to fight over
Sarīrabhāge siyā sampahāro.	a share of the supreme person’s relics.
Sabbeva bhonto sahitā samaggā,	Let us make eight portions, good sirs,
Sammodamānā karomaṭṭhabhāge;	rejoicing in unity and harmony.
Vitthārikā hontu disāsu thūpā,	Let there be monuments far and wide,
Bahū janā cakkhumato pasannā”ti.	so many folk may gain earned-trust in the Seer!”
“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṃ savibhattaṃ vibhajāhī”ti.	“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”
“Evaṃ, bho”ti kho doṇo brāhmaṇo tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvā te saṅghe gaṇe etadavoca:	“Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them:
“imaṃ me bhonto tumbaṃ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti.	“Sirs, please give me the urn, and I shall build a large monument for it.”
Adaṃsu kho te doṇassa brāhmaṇassa tumbaṃ.	So they gave Doṇa the urn.
Assosuṃ kho pippalivaniyā moriyā:	The Moras of Pippalivana heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho pippalivaniyā moriyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”
“Natthi bhagavato sarīrānaṃ bhāgo, vibhattāni bhagavato sarīrāni.	“There is no portion of the Buddha’s relics left, they have already been portioned out.
Ito aṅgāraṃ harathā”ti.	Here, take the embers.”
Te tato aṅgāraṃ hariṃsu.	So they took the embers.

16.40 - Venerating the Relics

40. Dhātuthūpapūjā	40. Venerating the Relics
Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsi.	Then King Ajātasattu of Magadha,
Vesālikāpi licchavī vesāliyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Licchavis of Vesālī,
Kapilavatthuvāsīpi sakyā kapilavatthusmiṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Sakyans of Kapilavatthu,
Allakappakāpi bulayo allakappe bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Bulas of Allakappa,
Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Koḷiyans of Rāmagāma,
Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṃ thūpañca mahañca akāsi.	the brahmin of Veṭhadīpa,
Pāveyyakāpi mallā pāvāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Mallas of Pāvā,
Kosinārakāpi mallā kusinārāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Mallas of Kusinārā,
Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi.	the brahmin Doṇa,
Pippalivaniyāpi moriyā pippalivane aṅgārānaṃ thūpañca mahañca akaṃsu.	and the Moriyas of Pippalivana built large monuments for their portions and held festivals in their honor.
Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo.	Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers.
Evametaṃ bhūtapubbanti.	That is how it was in those days.
Aṭṭhadoṇaṃ cakkhumato sarīraṃ,	There were eight shares of the Seer’s relics.
Sattadoṇaṃ jambudīpe mahenti;	Seven were worshipped throughout India.
Ekañca doṇaṃ purisavaruttamassa,	But one share of the most excellent of men
Rāmagāme nāgarājā maheti.	was worshipped in Rāmagāma by a dragon king.
Ekāhi dāṭhā tidivehi pūjitā,	One tooth is venerated by the gods of Thirty-Three,
Ekā pana gandhārapure mahīyati;	and one is worshipped in the city of Gandhāra;
Kāliṅgarañño vijite punekaṃ,	another one in the realm of the Kaliṅga King,
Ekaṃ pana nāgarājā maheti.	and one is worshipped by a dragon king.
Tasseva tejena ayaṃ vasundharā,	Through their glory this rich earth
Āyāgaseṭṭhehi mahī alaṅkatā;	is adorned with the best of offerings.
Evaṃ imaṃ cakkhumato sarīraṃ,	Thus the Seer’s corpse
Susakkataṃ sakkatasakkatehi.	is well honored by the honorable.
Devindanāgindanarindapūjito,	It’s venerated by lords of gods, dragons, and spirits;
Manussindaseṭṭhehi tatheva pūjito;	and likewise venerated by the finest lords of men.
Taṃ vandatha pañjalikā labhitvā,	Honor it with joined palms when you get the chance,
Buddho have kappasatehi dullabhoti.	for a Buddha is rare even in a hundred eons.
Cattālīsa samā dantā,	Altogether forty even teeth,
kesā lomā ca sabbaso;	and the body hair and head hair,
Devā hariṃsu ekekaṃ,	were carried off individually by gods
cakkavāḷaparamparāti.	across the universe.

(end of sutta⏹️)

17 - DN 17 Mahā-sudassana: king Mahāsudassana

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye.	At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final nirvana.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi.	“Sir, please don’t become fully nirvana'd in this little hamlet, this jungle hamlet, this branch hamlet.
Santi, bhante, aññāni mahānagarāni.	There are other great cities such as
Seyyathidaṃ—campā, rājagahaṃ, sāvatthi, sāketaṃ, kosambī, bārāṇasī;	Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Benares.
ettha bhagavā parinibbāyatu.	Let the Buddha become fully nirvana'd there.
Ettha bahū khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti.	There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One’s corpse.”
“Mā hevaṃ, ānanda, avaca; mā hevaṃ, ānanda, avaca:	“Don’t say that, Ānanda! Don’t say that
‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan’ti.	this is a little hamlet, a jungle hamlet, a branch hamlet.

17.1 - The Capital City of Kusāvatī

1. Kusāvatīrājadhānī	1. The Capital City of Kusāvatī
Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi khattiyo muddhāvasitto cāturanto vijitāvī janapadatthāvariyappatto.	Once upon a time there was a king named Mahāsudassana whose dominion extended to all four sides, and who achieved stability in the country.
Rañño, ānanda, mahāsudassanassa ayaṃ kusinārā kusāvatī nāma rājadhānī ahosi.	His capital was this Kusinārā, which at the time was named Kusāvatī.
Puratthimena ca pacchimena ca dvādasayojanāni āyāmena, uttarena ca dakkhiṇena ca sattayojanāni vitthārena.	It stretched for twelve leagues from east to west, and seven leagues from north to south.
Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.	The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food.
Seyyathāpi, ānanda, devānaṃ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca;	It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.
evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.
Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṃ—	Kusāvatī was never free of ten sounds by day or night, namely:
hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.	the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry, ‘Eat, drink, be merry!’ as the tenth.
Kusāvatī, ānanda, rājadhānī sattahi pākārehi parikkhittā ahosi.	Kusāvatī was encircled by seven ramparts:
Eko pākāro sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo, eko lohitaṅkamayo, eko masāragallamayo, eko sabbaratanamayo.	one made of gold, one made of silver, one made of beryl, one made of crystal, one made of ruby, one made of emerald, and one made of all precious things.
Kusāvatiyā, ānanda, rājadhāniyā catunnaṃ vaṇṇānaṃ dvārāni ahesuṃ.	It had four gates,
Ekaṃ dvāraṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.	made of gold, silver, beryl, and crystal.
Ekekasmiṃ dvāre satta satta esikā nikhātā ahesuṃ tiporisaṅgā tiporisanikhātā dvādasaporisā ubbedhena.	At each gate there were seven pillars, three fathoms deep and four fathoms high,
Ekā esikā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā.	made of gold, silver, beryl, crystal, ruby, emerald, and all precious things.
Kusāvatī, ānanda, rājadhānī sattahi tālapantīhi parikkhittā ahosi.	It was surrounded by seven rows of palm trees,
Ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā.	made of gold, silver, beryl, crystal, ruby, emerald, and all precious things.
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi, rūpiyamayāni pattāni ca phalāni ca.	The golden palms had trunks of gold, and leaves and fruits of silver.
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi, sovaṇṇamayāni pattāni ca phalāni ca.	The silver palms had trunks of silver, and leaves and fruits of gold.
Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi, phalikamayāni pattāni ca phalāni ca.	The beryl palms had trunks of beryl, and leaves and fruits of crystal.
Phalikamayassa tālassa phalikamayo khandho ahosi, veḷuriyamayāni pattāni ca phalāni ca.	The crystal palms had trunks of crystal, and leaves and fruits of beryl.
Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi, masāragallamayāni pattāni ca phalāni ca.	The ruby palms had trunks of ruby, and leaves and fruits of emerald.
Masāragallamayassa tālassa masāragallamayo khandho ahosi, lohitaṅkamayāni pattāni ca phalāni ca.	The emerald palms had trunks of emerald, and leaves and fruits of ruby.
Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca.	The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things.
Tāsaṃ kho panānanda, tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.	When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating,
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca;	like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm.
evameva kho, ānanda, tāsaṃ tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.
Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tāsaṃ tālapantīnaṃ vāteritānaṃ saddena paricāresuṃ.	And any addicts, libertines, or drunkards in Kusāvatī at that time were entertained by that sound.

17.2 - The Seven Treasures

17.2.1 - The Wheel Treasure

2. Sattaratanasamannāgata	2. The Seven Treasures
2.1. Cakkaratana	2.1. The Wheel Treasure
Rājā, ānanda, mahāsudassano sattahi ratanehi samannāgato ahosi catūhi ca iddhīhi.	King Mahāsudassana possessed seven treasures and four blessings.
Katamehi sattahi?	What seven?
Idhānanda, rañño mahāsudassanassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa	On a fifteenth day sabbath, King Mahāsudassana had bathed his head and gone upstairs in the stilt longhouse to observe the sabbath.
dibbaṃ cakkaratanaṃ pāturahosi sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ.	And the heavenly wheel-treasure appeared to him, with a thousand spokes, with rim and hub, complete in every detail.
Disvā rañño mahāsudassanassa etadahosi:	Seeing this, the king thought:
‘sutaṃ kho pana metaṃ: “yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattī”ti.	‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch.
Assaṃ nu kho ahaṃ rājā cakkavattī’ti.	Am I then a wheel-turning monarch?’
Atha kho, ānanda, rājā mahāsudassano uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmena hatthena suvaṇṇabhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkiri:	Then King Mahāsudassana, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying:
‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti.	‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
Atha kho taṃ, ānanda, cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāya, yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya.	Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu:	And any opposing rulers of the eastern quarter came to him and said:
‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti.	‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā mahāsudassano evamāha:	The king said:
‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.	‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṃ.	And so the opposing rulers of the eastern quarter became his vassals.
Atha kho taṃ, ānanda, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavatti … pe …	Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. …
dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavatti … pe …	Having plunged into the southern ocean and emerged again, it rolled towards the west. …
pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāya.	Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions.
Yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya.	In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
Ye kho panānanda, uttarāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu:	And any opposing rulers of the northern quarter came to him and said:
‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti.	‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā mahāsudassano evamāha:	The king said:
‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.	‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
Ye kho panānanda, uttarāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṃ.	And so the opposing rulers of the northern quarter became his vassals.
Atha kho taṃ, ānanda, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā kusāvatiṃ rājadhāniṃ paccāgantvā rañño mahāsudassanassa antepuradvāre atthakaraṇapamukhe akkhāhataṃ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṃ upasobhayamānaṃ.	And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital of Kusāvatī. There it stood still by the gate to Mahāsudassana’s royal compound at the High Court as if fixed to an axle, illuminating the royal compound.
Rañño, ānanda, mahāsudassanassa evarūpaṃ cakkaratanaṃ pāturahosi.	Such is the wheel-treasure that appeared to King Mahāsudassana.

17.2.2 - The Elephant Treasure

2.2. Hatthiratana	2.2. The Elephant Treasure
Puna caparaṃ, ānanda, rañño mahāsudassanassa hatthiratanaṃ pāturahosi	Next, the elephant-treasure appeared to King Mahāsudassana.
sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā.	It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath.
Taṃ disvā rañño mahāsudassanassa cittaṃ pasīdi:	Seeing him, the king was impressed:
‘bhaddakaṃ vata bho hatthiyānaṃ, sace damathaṃ upeyyā’ti.	‘This would truly be a fine elephant vehicle, if he would submit to taming.’
Atha kho taṃ, ānanda, hatthiratanaṃ—seyyathāpi nāma gandhahatthājāniyo dīgharattaṃ suparidanto; evameva damathaṃ upagacchi.	Then the elephant-treasure submitted to taming, as if he was a fine thoroughbred elephant that had been tamed for a long time.
Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anuyāyitvā kusāvatiṃ rājadhāniṃ paccāgantvā pātarāsamakāsi.	Once it so happened that King Mahāsudassana, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.
Rañño, ānanda, mahāsudassanassa evarūpaṃ hatthiratanaṃ pāturahosi.	Such is the elephant-treasure that appeared to King Mahāsudassana.

17.2.3 - The Horse-Treasure

2.3. Assaratana	2.3. The Horse-Treasure
Puna caparaṃ, ānanda, rañño mahāsudassanassa assaratanaṃ pāturahosi	Next, the horse-treasure appeared to King Mahāsudassana.
sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā.	It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud.
Taṃ disvā rañño mahāsudassanassa cittaṃ pasīdi:	Seeing him, the king was impressed:
‘bhaddakaṃ vata bho assayānaṃ sace damathaṃ upeyyā’ti.	‘This would truly be a fine horse vehicle, if he would submit to taming.’
Atha kho taṃ, ānanda, assaratanaṃ seyyathāpi nāma bhaddo assājāniyo dīgharattaṃ suparidanto; evameva damathaṃ upagacchi.	Then the horse-treasure submitted to taming, as if he was a fine thoroughbred horse that had been tamed for a long time.
Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anuyāyitvā kusāvatiṃ rājadhāniṃ paccāgantvā pātarāsamakāsi.	Once it so happened that King Mahāsudassana, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast.
Rañño, ānanda, mahāsudassanassa evarūpaṃ assaratanaṃ pāturahosi.	Such is the horse-treasure that appeared to King Mahāsudassana.

17.2.4 - The Jewel Treasure

2.4. Maṇiratana	2.4. The Jewel Treasure
Puna caparaṃ, ānanda, rañño mahāsudassanassa maṇiratanaṃ pāturahosi.	Next, the jewel-treasure appeared to King Mahāsudassana.
So ahosi maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno.	It was a beryl gem that was naturally beautiful, eight-faceted, with expert workmanship, transparent, clear, and unclouded, endowed with all good qualities.
Tassa kho panānanda, maṇiratanassa ābhā samantā yojanaṃ phuṭā ahosi.	And the radiance of that jewel spread all-round for a league.
Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi.	Once it so happened that King Mahāsudassana, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night.
Ye kho panānanda, samantā gāmā ahesuṃ, te tenobhāsena kammante payojesuṃ divāti maññamānā.	Then the villagers around them set off to work, thinking that it was day.
Rañño, ānanda, mahāsudassanassa evarūpaṃ maṇiratanaṃ pāturahosi.	Such is the jewel-treasure that appeared to King Mahāsudassana.

17.2.5 - The Woman Treasure

2.5. Itthiratana	2.5. The Woman Treasure
Puna caparaṃ, ānanda, rañño mahāsudassanassa itthiratanaṃ pāturahosi	Next, the woman-treasure appeared to King Mahāsudassana.
abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā atikkantā mānusivaṇṇaṃ appattā dibbavaṇṇaṃ.	She was attractive, good-looking, lovely, of surpassing beauty. She was neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdid human beauty without reaching divine beauty.
Tassa kho panānanda, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā.	And her touch was like a tuft of cotton-wool or kapok.
Tassa kho panānanda, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni.	When it was cool her limbs were warm, and when it was warm her limbs were cool.
Tassa kho panānanda, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho.	The fragrance of sandal floated from her body, and lotus from her mouth.
Taṃ kho panānanda, itthiratanaṃ rañño mahāsudassanassa pubbuṭṭhāyinī ahosi pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī.	She got up before the king and went to bed after him, and was obliging, behaving nicely and speaking politely.
Taṃ kho panānanda, itthiratanaṃ rājānaṃ mahāsudassanaṃ manasāpi no aticari, kuto pana kāyena.	The woman-treasure did not betray the wheel-turning monarch even in thought, still less in deed.
Rañño, ānanda, mahāsudassanassa evarūpaṃ itthiratanaṃ pāturahosi.	Such is the woman-treasure that appeared to King Mahāsudassana.

17.2.6 - The Householder Treasure

2.6. Gahapatiratana	2.6. The Householder Treasure
Puna caparaṃ, ānanda, rañño mahāsudassanassa gahapatiratanaṃ pāturahosi.	Next, the householder-treasure appeared to King Mahāsudassana.
Tassa kammavipākajaṃ dibbacakkhu pāturahosi yena nidhiṃ passati sassāmikampi assāmikampi.	The power of clairvoyance manifested in him as a result of past deeds, by which he sees hidden treasure, both owned and ownerless.
So rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāha:	He approached the king and said:
‘appossukko tvaṃ, deva, hohi, ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’ti.	‘Relax, sire. I will take care of the treasury.’
Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā gahapatiratanaṃ etadavoca:	Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure:
‘attho me, gahapati, hiraññasuvaṇṇenā’ti.	‘Householder, I need gold coins and bullion.’
‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti.	‘Well then, great king, draw the boat up to one shore.’
‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti.	‘It’s right here, householder, that I need gold coins and bullion.’
Atha kho taṃ, ānanda, gahapatiratanaṃ ubhohi hatthehi udakaṃ omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ mahāsudassanaṃ etadavoca:	Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold coin and bullion, and said to the king:
‘alamettāvatā, mahārāja, katamettāvatā, mahārāja, pūjitamettāvatā, mahārājā’ti?	‘Is this sufficient, great king? Has enough been done, great king, enough offered?’
Rājā mahāsudassano evamāha:	The king said:
‘alamettāvatā, gahapati, katamettāvatā, gahapati, pūjitamettāvatā, gahapatī’ti.	‘That is sufficient, householder. Enough has been done, enough offered.’
Rañño, ānanda, mahāsudassanassa evarūpaṃ gahapatiratanaṃ pāturahosi.	Such is the householder-treasure that appeared to King Mahāsudassana.

17.2.7 - The Counselor Treasure

2.7. Pariṇāyakaratana	2.7. The Counselor Treasure
Puna caparaṃ, ānanda, rañño mahāsudassanassa pariṇāyakaratanaṃ pāturahosi	Next, the counselor-treasure appeared to King Mahāsudassana.
paṇḍito viyatto medhāvī paṭibalo rājānaṃ mahāsudassanaṃ upayāpetabbaṃ upayāpetuṃ, apayāpetabbaṃ apayāpetuṃ, ṭhapetabbaṃ ṭhapetuṃ.	He was astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained.
So rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāha:	He approached the king and said:
‘appossukko tvaṃ, deva, hohi, ahamanusāsissāmī’ti.	‘Relax, sire. I shall issue instructions.’
Rañño, ānanda, mahāsudassanassa evarūpaṃ pariṇāyakaratanaṃ pāturahosi.	Such is the counselor-treasure that appeared to King Mahāsudassana.
Rājā, ānanda, mahāsudassano imehi sattahi ratanehi samannāgato ahosi.	These are the seven treasures possessed by King Mahāsudassana.

17.3 - The Four Blessings

3. Catuiddhisamannāgata	3. The Four Blessings
Rājā, ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi.	King Mahāsudassana possessed four blessings.
Katamāhi catūhi iddhīhi?	And what are the four blessings?
Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi.	He was attractive, good-looking, lovely, of surpassing beauty, more so than other people.
Rājā, ānanda, mahāsudassano imāya paṭhamāya iddhiyā samannāgato ahosi.	This is the first blessing.
Puna caparaṃ, ānanda, rājā mahāsudassano dīghāyuko ahosi ciraṭṭhitiko ativiya aññehi manussehi.	Furthermore, he was long-lived, more so than other people.
Rājā, ānanda, mahāsudassano imāya dutiyāya iddhiyā samannāgato ahosi.	This is the second blessing.
Puna caparaṃ, ānanda, rājā mahāsudassano appābādho ahosi appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi.	Furthermore, he was rarely ill or unwell, and his stomach digested well, being neither too hot nor too cold, more so than other people.
Rājā, ānanda, mahāsudassano imāya tatiyāya iddhiyā samannāgato ahosi.	This is the third blessing.
Puna caparaṃ, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṃ piyo ahosi manāpo.	Furthermore, he was as dear and beloved to the brahmins and householders
Seyyathāpi, ānanda, pitā puttānaṃ piyo hoti manāpo;	as a father is to his children.
evameva kho, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṃ piyo ahosi manāpo.
Raññopi, ānanda, mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṃ manāpā.	And the brahmins and householders were as dear to the king
Seyyathāpi, ānanda, pitu puttā piyā honti manāpā;	as children are to their father.
evameva kho, ānanda, raññopi mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṃ manāpā.
Bhūtapubbaṃ, ānanda, rājā mahāsudassano caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi.	Once it so happened that King Mahāsudassana went with his army of four divisions to visit a park.
Atha kho, ānanda, brāhmaṇagahapatikā rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu:	Then the brahmins and householders went up to him and said:
‘ataramāno, deva, yāhi, yathā taṃ mayaṃ cirataraṃ passeyyāmā’ti.	‘Slow down, Your Majesty, so we may see you longer!’
Rājāpi, ānanda, mahāsudassano sārathiṃ āmantesi:	And the king addressed his charioteer:
‘ataramāno, sārathi, rathaṃ pesehi, yathā ahaṃ brāhmaṇagahapatike cirataraṃ passeyyan’ti.	‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’
Rājā, ānanda, mahāsudassano imāya catutthiyā iddhiyā samannāgato ahosi.	This is the fourth blessing.
Rājā, ānanda, mahāsudassano imāhi catūhi iddhīhi samannāgato ahosi.	These are the four blessings possessed by King Mahāsudassana.

17.4 - Lotus Ponds in the Palace of Principle

4. Dhammapāsādapokkharaṇī	4. Lotus Ponds in the Palace of Principle
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:	Then King Mahāsudassana thought:
‘yannūnāhaṃ imāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo māpeyyan’ti.	‘Why don’t I have lotus ponds built between the palms, at intervals of a hundred bow lengths?’
Māpesi kho, ānanda, rājā mahāsudassano tāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo.	So that’s what he did.
Tā kho panānanda, pokkharaṇiyo catunnaṃ vaṇṇānaṃ iṭṭhakāhi citā ahesuṃ—	The lotus ponds were lined with tiles of four colors,
ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.	made of gold, silver, beryl, and crystal.
Tāsu kho panānanda, pokkharaṇīsu cattāri cattāri sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ,	And four flights of stairs of four colors descended into each lotus pond,
ekaṃ sopānaṃ sovaṇṇamayaṃ ekaṃ rūpiyamayaṃ ekaṃ veḷuriyamayaṃ ekaṃ phalikamayaṃ.	made of gold, silver, beryl, and crystal.
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca.	The golden stairs had posts of gold, and banisters and finials of silver.
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca.	The silver stairs had posts of silver, and banisters and finials of gold.
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṃ, phalikamayā sūciyo ca uṇhīsañca.	The beryl stairs had posts of beryl, and banisters and finials of crystal.
Phalikamayassa sopānassa phalikamayā thambhā ahesuṃ, veḷuriyamayā sūciyo ca uṇhīsañca.	The crystal stairs had posts of crystal, and banisters and finials of beryl.
Tā kho panānanda, pokkharaṇiyo dvīhi vedikāhi parikkhittā ahesuṃ ekā vedikā sovaṇṇamayā, ekā rūpiyamayā.	Those lotus ponds were surrounded by two balustrades, made of gold and silver.
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca.	The golden balustrades had posts of gold, and banisters and finials of silver.
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca.	The silver balustrades had posts of silver, and banisters and finials of gold.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:	Then King Mahāsudassana thought:
‘yannūnāhaṃ imāsu pokkharaṇīsu evarūpaṃ mālaṃ ropāpeyyaṃ uppalaṃ padumaṃ kumudaṃ puṇḍarīkaṃ sabbotukaṃ sabbajanassa anāvaṭan’ti.	‘Why don’t I plant flowers in the lotus ponds such as blue water lilies, and lotuses of pink, yellow, and white, blooming all year round, and accessible to the public?’
Ropāpesi kho, ānanda, rājā mahāsudassano tāsu pokkharaṇīsu evarūpaṃ mālaṃ uppalaṃ padumaṃ kumudaṃ puṇḍarīkaṃ sabbotukaṃ sabbajanassa anāvaṭaṃ.	So that’s what he did.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:	Then King Mahāsudassana thought:
‘yannūnāhaṃ imāsaṃ pokkharaṇīnaṃ tīre nhāpake purise ṭhapeyyaṃ, ye āgatāgataṃ janaṃ nhāpessantī’ti.	‘Why don’t I appoint bath attendants to help bathe the people who come to bathe in the lotus ponds?’
Ṭhapesi kho, ānanda, rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre nhāpake purise, ye āgatāgataṃ janaṃ nhāpesuṃ.	So that’s what he did.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:	Then King Mahāsudassana thought:
‘yannūnāhaṃ imāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ paṭṭhapeyyaṃ—	‘Why don’t I set up charities on the banks of the lotus ponds,
annaṃ annaṭṭhikassa, pānaṃ pānaṭṭhikassa, vatthaṃ vatthaṭṭhikassa, yānaṃ yānaṭṭhikassa, sayanaṃ sayanaṭṭhikassa, itthiṃ itthiṭṭhikassa, hiraññaṃ hiraññaṭṭhikassa, suvaṇṇaṃ suvaṇṇaṭṭhikassā’ti.	so that those in need of food, drink, clothes, vehicles, beds, women, gold, or silver can get what they need?’
Paṭṭhapesi kho, ānanda, rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ—	So that’s what he did.
annaṃ annaṭṭhikassa, pānaṃ pānaṭṭhikassa, vatthaṃ vatthaṭṭhikassa, yānaṃ yānaṭṭhikassa, sayanaṃ sayanaṭṭhikassa, itthiṃ itthiṭṭhikassa, hiraññaṃ hiraññaṭṭhikassa, suvaṇṇaṃ suvaṇṇaṭṭhikassa.
Atha kho, ānanda, brāhmaṇagahapatikā pahūtaṃ sāpateyyaṃ ādāya rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu:	Then the brahmins and householders came to the king bringing abundant wealth and said:
‘idaṃ, deva, pahūtaṃ sāpateyyaṃ devaññeva uddissa ābhataṃ, taṃ devo paṭiggaṇhatū’ti.	‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’
‘Alaṃ, bho, mamapidaṃ pahūtaṃ sāpateyyaṃ dhammikena balinā abhisaṅkhataṃ, tañca vo hotu, ito ca bhiyyo harathā’ti.	‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’
Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ samacintesuṃ:	When the king turned them down, they withdrew to one side to think up a plan:
‘na kho etaṃ amhākaṃ patirūpaṃ, yaṃ mayaṃ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma.	‘It wouldn’t be proper for us to take this abundant wealth back to our own homes.
Yannūna mayaṃ rañño mahāsudassanassa nivesanaṃ māpeyyāmā’ti.	Why don’t we build a home for King Mahāsudassana?’
Te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu:	They went up to the king and said:
‘nivesanaṃ te, deva, māpessāmā’ti.	‘We shall have a home built for you, sire!’
Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena.	King Mahāsudassana consented in silence.
Atha kho, ānanda, sakko devānamindo rañño mahāsudassanassa cetasā cetoparivitakkamaññāya vissakammaṃ devaputtaṃ āmantesi:	And then Sakka, lord of gods, knowing what the king was thinking, addressed the god Vissakamma:
‘ehi tvaṃ, samma vissakamma, rañño mahāsudassanassa nivesanaṃ māpehi dhammaṃ nāma pāsādan’ti.	‘Come, dear Vissakamma, build a palace named Principle as a home for King Mahāsudassana.’
‘Evaṃ, bhaddantavā’ti kho, ānanda, vissakammo devaputto sakkassa devānamindassa paṭissutvā seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—devesu tāvatiṃsesu antarahito rañño mahāsudassanassa purato pāturahosi.	‘Yes, lord,’ replied Vissakamma. Then, as easily as a strong person would extend or contract their arm, he vanished from the gods of the Thirty-Three and appeared in front of King Mahāsudassana.
Atha kho, ānanda, vissakammo devaputto rājānaṃ mahāsudassanaṃ etadavoca:	Vissakamma said to the king:
‘nivesanaṃ te, deva, māpessāmi dhammaṃ nāma pāsādan’ti.	‘I shall build a palace named Principle as a home for you, sire.’
Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena.	King Mahāsudassana consented in silence.
Māpesi kho, ānanda, vissakammo devaputto rañño mahāsudassanassa nivesanaṃ dhammaṃ nāma pāsādaṃ.	And so that’s what Vissakamma did.
Dhammo, ānanda, pāsādo puratthimena pacchimena ca yojanaṃ āyāmena ahosi. Uttarena dakkhiṇena ca aḍḍhayojanaṃ vitthārena.	The Palace of Principle stretched for a league from east to west, and half a league from north to south.
Dhammassa, ānanda, pāsādassa tiporisaṃ uccatarena vatthu citaṃ ahosi catunnaṃ vaṇṇānaṃ iṭṭhakāhi—	It was lined with tiles of four colors, three fathoms high,
ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.	made of gold, silver, beryl, and crystal.
Dhammassa, ānanda, pāsādassa caturāsītithambhasahassāni ahesuṃ catunnaṃ vaṇṇānaṃ—	It had 84,000 pillars of four colors,
eko thambho sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo.	made of gold, silver, beryl, and crystal.
Dhammo, ānanda, pāsādo catunnaṃ vaṇṇānaṃ phalakehi santhato ahosi—	It was covered with panels of four colors,
ekaṃ phalakaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.	made of gold, silver, beryl, and crystal.
Dhammassa, ānanda, pāsādassa catuvīsati sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ—	It had twenty-four staircases of four colors,
ekaṃ sopānaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.	made of gold, silver, beryl, and crystal.
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca.	The golden stairs had posts of gold, and banisters and finials of silver.
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca.	The silver stairs had posts of silver, and banisters and finials of gold.
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṃ phalikamayā sūciyo ca uṇhīsañca.	The beryl stairs had posts of beryl, and banisters and finials of crystal.
Phalikamayassa sopānassa phalikamayā thambhā ahesuṃ veḷuriyamayā sūciyo ca uṇhīsañca.	The crystal stairs had posts of crystal, and banisters and finials of beryl.
Dhamme, ānanda, pāsāde caturāsītikūṭāgārasahassāni ahesuṃ catunnaṃ vaṇṇānaṃ—	It had 84,000 chambers of four colors,
ekaṃ kūṭāgāraṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.	made of gold, silver, beryl, and crystal.
Sovaṇṇamaye kūṭāgāre rūpiyamayo pallaṅko paññatto ahosi, rūpiyamaye kūṭāgāre sovaṇṇamayo pallaṅko paññatto ahosi, veḷuriyamaye kūṭāgāre dantamayo pallaṅko paññatto ahosi, phalikamaye kūṭāgāre sāramayo pallaṅko paññatto ahosi.	In each chamber a couch was spread: in the golden chamber a couch of silver; in the silver chamber a couch of beryl; in the beryl chamber a couch of ivory; in the crystal chamber a couch of hardwood.
Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo ṭhito ahosi, tassa rūpiyamayo khandho sovaṇṇamayāni pattāni ca phalāni ca.	At the door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits of gold.
Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo ṭhito ahosi, tassa sovaṇṇamayo khandho, rūpiyamayāni pattāni ca phalāni ca.	At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves and fruits of silver.
Veḷuriyamayassa kūṭāgārassa dvāre phalikamayo tālo ṭhito ahosi, tassa phalikamayo khandho, veḷuriyamayāni pattāni ca phalāni ca.	At the door of the beryl chamber stood a palm tree of crystal, with trunk of crystal, and leaves and fruits of beryl.
Phalikamayassa kūṭāgārassa dvāre veḷuriyamayo tālo ṭhito ahosi, tassa veḷuriyamayo khandho, phalikamayāni pattāni ca phalāni ca.	At the door of the crystal chamber stood a palm tree of beryl, with trunk of beryl, and leaves and fruits of crystal.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:	Then King Mahāsudassana thought:
‘yannūnāhaṃ mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṃ tālavanaṃ māpeyyaṃ, yattha divāvihāraṃ nisīdissāmī’ti.	‘Why don’t I build a grove of golden palm trees at the door to the great foyer, where I can sit for the day?’
Māpesi kho, ānanda, rājā mahāsudassano mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṃ tālavanaṃ, yattha divāvihāraṃ nisīdi.	So that’s what he did.
Dhammo, ānanda, pāsādo dvīhi vedikāhi parikkhitto ahosi, ekā vedikā sovaṇṇamayā, ekā rūpiyamayā.	The Palace of Principle was surrounded by two balustrades, made of gold and silver.
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca.	The golden balustrades had posts of gold, and banisters and finials of silver.
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca.	The silver balustrades had posts of silver, and banisters and finials of gold.
Dhammo, ānanda, pāsādo dvīhi kiṅkiṇikajālehi parikkhitto ahosi—	The Palace of Principle was surrounded by two nets of bells,
ekaṃ jālaṃ sovaṇṇamayaṃ ekaṃ rūpiyamayaṃ.	made of gold and silver.
Sovaṇṇamayassa jālassa rūpiyamayā kiṅkiṇikā ahesuṃ, rūpiyamayassa jālassa sovaṇṇamayā kiṅkiṇikā ahesuṃ.	The golden net had bells of silver, and the silver net had bells of gold.
Tesaṃ kho panānanda, kiṅkiṇikajālānaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.	When those nets of bells were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating,
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca;	like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm.
evameva kho, ānanda, tesaṃ kiṅkiṇikajālānaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.
Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tesaṃ kiṅkiṇikajālānaṃ vāteritānaṃ saddena paricāresuṃ.	And any addicts, libertines, or drunkards in Kusāvatī at that time were entertained by that sound.
Niṭṭhito kho panānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni.	When it was finished, the palace was hard to look at, dazzling to the eyes,
Seyyathāpi, ānanda, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno duddikkho hoti musati cakkhūni;	like the sun rising in a clear and cloudless sky in the last month of the rainy season.
evameva kho, ānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:	Then King Mahāsudassana thought:
‘yannūnāhaṃ dhammassa pāsādassa purato dhammaṃ nāma pokkharaṇiṃ māpeyyan’ti.	‘Why don’t I build a lotus pond named Principle in front of the palace?’
Māpesi kho, ānanda, rājā mahāsudassano dhammassa pāsādassa purato dhammaṃ nāma pokkharaṇiṃ.	So that’s what he did.
Dhammā, ānanda, pokkharaṇī puratthimena pacchimena ca yojanaṃ āyāmena ahosi, uttarena dakkhiṇena ca aḍḍhayojanaṃ vitthārena.	The Lotus Pond of Principle stretched for a league from east to west, and half a league from north to south.
Dhammā, ānanda, pokkharaṇī catunnaṃ vaṇṇānaṃ iṭṭhakāhi citā ahosi—	It was lined with tiles of four colors,
ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.	made of gold, silver, beryl, and crystal.
Dhammāya, ānanda, pokkharaṇiyā catuvīsati sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ—	It had twenty-four staircases of four colors,
ekaṃ sopānaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.	made of gold, silver, beryl, and crystal.
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca.	The golden stairs had posts of gold, and banisters and finials of silver.
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca.	The silver stairs had posts of silver, and banisters and finials of gold.
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṃ phalikamayā sūciyo ca uṇhīsañca.	The beryl stairs had posts of beryl, and banisters and finials of crystal.
Phalikamayassa sopānassa phalikamayā thambhā ahesuṃ veḷuriyamayā sūciyo ca uṇhīsañca.	The crystal stairs had posts of crystal, and banisters and finials of beryl.
Dhammā, ānanda, pokkharaṇī dvīhi vedikāhi parikkhittā ahosi—ekā vedikā sovaṇṇamayā, ekā rūpiyamayā.	It was surrounded by two balustrades, made of gold and silver.
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca.	The golden balustrades had posts of gold, and banisters and finials of silver.
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca.	The silver balustrades had posts of silver, and banisters and finials of gold.
Dhammā, ānanda, pokkharaṇī sattahi tālapantīhi parikkhittā ahosi—	It was surrounded by seven rows of palm trees,
ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā.	made of gold, silver, beryl, crystal, ruby, emerald, and all precious things.
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi rūpiyamayāni pattāni ca phalāni ca.	The golden palms had trunks of gold, and leaves and fruits of silver.
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi sovaṇṇamayāni pattāni ca phalāni ca.	The silver palms had trunks of silver, and leaves and fruits of gold.
Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi phalikamayāni pattāni ca phalāni ca.	The beryl palms had trunks of beryl, and leaves and fruits of crystal.
Phalikamayassa tālassa phalikamayo khandho ahosi veḷuriyamayāni pattāni ca phalāni ca.	The crystal palms had trunks of crystal, and leaves and fruits of beryl.
Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi masāragallamayāni pattāni ca phalāni ca.	The ruby palms had trunks of ruby, and leaves and fruits of emerald.
Masāragallamayassa tālassa masāragallamayo khandho ahosi lohitaṅkamayāni pattāni ca phalāni ca.	The emerald palms had trunks of emerald, and leaves and fruits of ruby.
Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca.	The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things.
Tāsaṃ kho panānanda, tālapantīnaṃ vāteritānaṃ saddo ahosi, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.	When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating,
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca;	like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm.
evameva kho, ānanda, tāsaṃ tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca.
Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tāsaṃ tālapantīnaṃ vāteritānaṃ saddena paricāresuṃ.	And any addicts, libertines, or drunkards in Kusāvatī at that time were entertained by that sound.
Niṭṭhite kho panānanda, dhamme pāsāde niṭṭhitāya dhammāya ca pokkharaṇiyā rājā mahāsudassano ‘ye tena samayena samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā’, te sabbakāmehi santappetvā dhammaṃ pāsādaṃ abhiruhi.	When the palace and its lotus pond were finished, King Mahāsudassana served those who were reckoned as true ascetics and brahmins with all they desired. Then he ascended the Palace of Principle.

17.5 - Attaining Absorption

5. Jhānasampatti	5. Attaining jhāna
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:	Then King Mahāsudassana thought:
‘kissa nu kho me idaṃ kammassa phalaṃ kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti?	‘Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?’
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:	Then King Mahāsudassana thought:
‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo, seyyathidaṃ—	‘It is the fruit and result of three kinds of deeds:
dānassa damassa saṃyamassā’ti.	giving, self-control, and restraint.’
Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṃ kūṭāgāraṃ tenupasaṅkami; upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṃ udānesi:	Then he went to the great foyer, stood at the door, and spoke these words of inspiration:
‘tiṭṭha, kāmavitakka, tiṭṭha, byāpādavitakka, tiṭṭha, vihiṃsāvitakka.	‘Stop here, sensual, malicious, and cruel thoughts—
Ettāvatā, kāmavitakka, ettāvatā, byāpādavitakka, ettāvatā, vihiṃsāvitakkā’ti.	no further!’
Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṃ kūṭāgāraṃ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsi.	Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained 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 vihāsi.	As the directed-thought and evaluation were stilled, he 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 vihāsi, sato ca sampajāno sukhañca kāyena paṭisaṃvedesi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsi.	And with the fading away of rapture, he entered and remained in the third jhāna, where he meditated with equanimity, rememberful and aware, personally experiencing the pleasure 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 vihāsi.	With the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
Atha kho, ānanda, rājā mahāsudassano mahāviyūhā kūṭāgārā nikkhamitvā sovaṇṇamayaṃ kūṭāgāraṃ pavisitvā rūpiyamaye pallaṅke nisinno	Then King Mahāsudassana left the great foyer and entered the golden chamber, where he sat on the golden couch.
mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi. Tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi.	He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way he spread a heart full of love above, below, across, everywhere, all around, to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	He meditated spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	He meditated spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi. Tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi.	He meditated spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

17.6 - Of All Cities

6. Caturāsītinagarasahassādi	6. Of All Cities
Rañño, ānanda, mahāsudassanassa caturāsīti nagarasahassāni ahesuṃ kusāvatīrājadhānippamukhāni;	King Mahāsudassana had 84,000 cities, with the royal capital of Kusāvatī foremost.
caturāsīti pāsādasahassāni ahesuṃ dhammapāsādappamukhāni;	He had 84,000 palaces, with the Palace of Principle foremost.
caturāsīti kūṭāgārasahassāni ahesuṃ mahāviyūhakūṭāgārappamukhāni;	He had 84,000 chambers, with the great foyer foremost.
caturāsīti pallaṅkasahassāni ahesuṃ sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni;	He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
caturāsīti nāgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni;	He had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath foremost.
caturāsīti assasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni;	He had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud foremost.
caturāsīti rathasahassāni ahesuṃ sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni;	He had 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting, with the chariot named Triumph foremost.
caturāsīti maṇisahassāni ahesuṃ maṇiratanappamukhāni;	He had 84,000 jewels, with the jewel-treasure foremost.
caturāsīti itthisahassāni ahesuṃ subhaddādevippamukhāni;	He had 84,000 women, with Queen Subhaddā foremost.
caturāsīti gahapatisahassāni ahesuṃ gahapatiratanappamukhāni;	He had 84,000 householders, with the householder-treasure foremost.
caturāsīti khattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni;	He had 84,000 aristocrat vassals, with the counselor-treasure foremost.
caturāsīti dhenusahassāni ahesuṃ duhasandanāni kaṃsūpadhāraṇāni;	He had 84,000 milk-cows with silken reins and bronze pails.
caturāsīti vatthakoṭisahassāni ahesuṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ;	He had 8,400,000,000 fine cloths of linen, silk, wool, and cotton.
rañño, ānanda, mahāsudassanassa caturāsīti thālipākasahassāni ahesuṃ sāyaṃ pātaṃ bhattābhihāro abhihariyittha.	He had 84,000 servings of food, which were presented to him as offerings in the morning and evening.
Tena kho panānanda, samayena rañño mahāsudassanassa caturāsīti nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti.	Now at that time his 84,000 royal elephants came to attend on him in the morning and evening.
Atha kho, ānanda, rañño mahāsudassanassa etadahosi:	Then King Mahāsudassana thought:
‘imāni kho me caturāsīti nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti, yannūna vassasatassa vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ āgaccheyyun’ti.	‘What if instead half of the elephants took turns to attend on me at the end of each century?’
Atha kho, ānanda, rājā mahāsudassano pariṇāyakaratanaṃ āmantesi:	He instructed the counselor-treasure to do this, and so it was done.
‘imāni kho me, samma pariṇāyakaratana, caturāsīti nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti, tena hi, samma pariṇāyakaratana, vassasatassa vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ āgacchantū’ti.
‘Evaṃ, devā’ti kho, ānanda, pariṇāyakaratanaṃ rañño mahāsudassanassa paccassosi.
Atha kho, ānanda, rañño mahāsudassanassa aparena samayena vassasatassa vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ āgamaṃsu.

17.7 - The Visit of Queen Subhaddā

7. Subhaddādeviupasaṅkamana	7. The Visit of Queen Subhaddā
Atha kho, ānanda, subhaddāya deviyā bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena etadahosi:	Then, after many years, many hundred years, many thousand years had passed, Queen Subhaddā thought:
‘ciraṃ diṭṭho kho me rājā mahāsudassano. Yannūnāhaṃ rājānaṃ mahāsudassanaṃ dassanāya upasaṅkameyyan’ti.	‘It is long since I have seen the king. Why don’t I go to see him?’
Atha kho, ānanda, subhaddā devī itthāgāraṃ āmantesi:	Then the queen addressed the ladies of the harem:
‘etha tumhe sīsāni nhāyatha pītāni vatthāni pārupatha.	‘Come, bathe your heads and dress in yellow.
Ciraṃ diṭṭho no rājā mahāsudassano, rājānaṃ mahāsudassanaṃ dassanāya upasaṅkamissāmā’ti.	It is long since we saw the king, and we shall go to see him.’
‘Evaṃ, ayye’ti kho, ānanda, itthāgāraṃ subhaddāya deviyā paṭissutvā sīsāni nhāyitvā pītāni vatthāni pārupitvā yena subhaddā devī tenupasaṅkami.	‘Yes, ma’am,’ replied the ladies of the harem. They did as she asked and returned to the queen.
Atha kho, ānanda, subhaddā devī pariṇāyakaratanaṃ āmantesi:	Then the queen addressed the counselor-treasure:
‘kappehi, samma pariṇāyakaratana, caturaṅginiṃ senaṃ, ciraṃ diṭṭho no rājā mahāsudassano, rājānaṃ mahāsudassanaṃ dassanāya upasaṅkamissāmā’ti.	‘Dear counselor-treasure, please ready the army with four divisions. It is long since we saw the king, and we shall go to see him.’
‘Evaṃ, devī’ti kho, ānanda, pariṇāyakaratanaṃ subhaddāya deviyā paṭissutvā caturaṅginiṃ senaṃ kappāpetvā subhaddāya deviyā paṭivedesi:	‘Yes, my queen,’ he replied, and did as he was asked. He informed the queen:
‘kappitā kho, devi, caturaṅginī senā,	‘My queen, the army with four divisions is ready,
yassadāni kālaṃ maññasī’ti.	please go at your convenience.’
Atha kho, ānanda, subhaddā devī caturaṅginiyā senāya saddhiṃ itthāgārena yena dhammo pāsādo tenupasaṅkami; upasaṅkamitvā dhammaṃ pāsādaṃ abhiruhitvā yena mahāviyūhaṃ kūṭāgāraṃ tenupasaṅkami.	Then Queen Subhaddā together with the ladies of the harem went with the army to the Palace of Principle. She ascended the palace and went to the great foyer,
Upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvārabāhaṃ ālambitvā aṭṭhāsi.	where she stood leaning against a door-post.
Atha kho, ānanda, rājā mahāsudassano saddaṃ sutvā:	Hearing them, the king thought:
‘kiṃ nu kho mahato viya janakāyassa saddo’ti mahāviyūhā kūṭāgārā nikkhamanto addasa subhaddaṃ deviṃ dvārabāhaṃ ālambitvā ṭhitaṃ, disvāna subhaddaṃ deviṃ etadavoca:	‘What’s that, it sounds like a big crowd!’ Coming out of the foyer he saw Queen Subhaddā leaning against a door-post and said to her:
‘ettheva, devi, tiṭṭha mā pāvisī’ti.	‘Please stay there, my queen, don’t enter in here.’
Atha kho, ānanda, rājā mahāsudassano aññataraṃ purisaṃ āmantesi:	Then he addressed a certain man:
‘ehi tvaṃ, ambho purisa, mahāviyūhā kūṭāgārā sovaṇṇamayaṃ pallaṅkaṃ nīharitvā sabbasovaṇṇamaye tālavane paññapehī’ti.	‘Come, mister, bring the golden couch from the great foyer and set it up in the golden palm grove.’
‘Evaṃ, devā’ti kho, ānanda, so puriso rañño mahāsudassanassa paṭissutvā mahāviyūhā kūṭāgārā sovaṇṇamayaṃ pallaṅkaṃ nīharitvā sabbasovaṇṇamaye tālavane paññapesi.	‘Yes, Your Majesty,’ that man replied, and did as he was asked.
Atha kho, ānanda, rājā mahāsudassano dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.	The king laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware.
Atha kho, ānanda, subhaddāya deviyā etadahosi:	Then Queen Subhaddā thought:
‘vippasannāni kho rañño mahāsudassanassa indriyāni, parisuddho chavivaṇṇo pariyodāto, mā heva kho rājā mahāsudassano kālamakāsī’ti rājānaṃ mahāsudassanaṃ etadavoca:	‘The king’s faculties are so very clear, and the complexion of his skin is pure and bright. Let him not pass away!’ She said to him:
‘Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni.	‘Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.	Arouse desire for these! Take an interest in life!’
Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni.	And she likewise urged the king to live on by taking an interest in all his possessions as described above.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.
Ettha, deva, chandaṃ janehi, jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ.
Ettha, deva, chandaṃ janehi, jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyati.
Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohī’ti.
Evaṃ vutte, ānanda, rājā mahāsudassano subhaddaṃ deviṃ etadavoca:	When the queen had spoken, the king said to her:
‘Dīgharattaṃ kho maṃ tvaṃ, devi, iṭṭhehi kantehi piyehi manāpehi samudācarittha;	‘For a long time, my queen, you have spoken to me with loving, desirable, pleasant, and agreeable words.
atha ca pana maṃ tvaṃ pacchime kāle aniṭṭhehi akantehi appiyehi amanāpehi samudācarasī’ti.	And yet in my final hour, your words are undesirable, unpleasant, and disagreeable!’
‘Kathaṃ carahi taṃ, deva, samudācarāmī’ti?	‘Then how exactly, Your Majesty, am I to speak to you?’
‘Evaṃ kho maṃ tvaṃ, devi, samudācara:	‘Like this, my queen:
“sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṃ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā.	“Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.
Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni.	Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.	Give up desire for these! Take no interest in life!”’
Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni.	And so on for all the king’s possessions.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti itthisahassāni subhaddādevippamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyati.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsī”’ti.
Evaṃ vutte, ānanda, subhaddā devī parodi assūni pavattesi.	When the king had spoken, Queen Subhaddā cried and burst out in tears.
Atha kho, ānanda, subhaddā devī assūni puñchitvā rājānaṃ mahāsudassanaṃ etadavoca:	Wiping away her tears, the queen said to the king:
‘Sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṃ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā.	‘Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.
Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni.	Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.	Give up desire for these! Take no interest in life!’
Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni.	And she continued, listing all the king’s possessions.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni.
Ettha, deva, chandaṃ pajaha, jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni.
Ettha, deva, chandaṃ pajaha, jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyati.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsī’ti.

17.8 - Rebirth in the Brahmā Realm

8. Brahmalokūpagama	8. Rebirth in the Brahmā Realm
Atha kho, ānanda, rājā mahāsudassano na cirasseva kālamakāsi.	Not long after that, King Mahāsudassana passed away.
Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṃ bhojanaṃ bhuttāvissa bhattasammado hoti; evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi.	And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal.
Kālaṅkato ca, ānanda, rājā mahāsudassano sugatiṃ brahmalokaṃ upapajji.	When he passed away King Mahāsudassana was reborn in a good place, a Brahmā realm.
Rājā, ānanda, mahāsudassano caturāsīti vassasahassāni kumārakīḷaṃ kīḷi.	Ānanda, King Mahāsudassana played children’s games for 84,000 years.
Caturāsīti vassasahassāni oparajjaṃ kāresi.	He ruled as viceroy for 84,000 years.
Caturāsīti vassasahassāni rajjaṃ kāresi.	He ruled as king for 84,000 years.
Caturāsīti vassasahassāni gihibhūto dhamme pāsāde brahmacariyaṃ cari.	He led the spiritual life as a layman in the Palace of Principle for 84,000 years.
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.	And having developed the four Brahmā meditations, when his body broke up, after death, he was reborn in a good place, a Brahmā realm.
Siyā kho panānanda, evamassa:	Now, Ānanda, you might think:
‘añño nūna tena samayena rājā mahāsudassano ahosī’ti,	‘Surely King Mahāsudassana must have been someone else at that time?’
na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena rājā mahāsudassano ahosiṃ.	But you should not see it like that. I myself was King Mahāsudassana at that time.
Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ, mama tāni caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyittha.	Mine were the 84,000 cities, with the royal capital of Kusāvatī foremost. And mine were all the other possessions.
Tesaṃ kho panānanda, caturāsītinagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti, yaṃ tena samayena ajjhāvasāmi yadidaṃ kusāvatī rājadhānī.	Of those 84,000 cities, I only stayed in one, the capital Kusāvatī.
Tesaṃ kho panānanda, caturāsīti pāsādasahassānaṃ ekoyeva so pāsādo hoti, yaṃ tena samayena ajjhāvasāmi yadidaṃ dhammo pāsādo.	Of those 84,000 mansions, I only dwelt in one, the Palace of Principle.
Tesaṃ kho panānanda, caturāsīti kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti, yaṃ tena samayena ajjhāvasāmi yadidaṃ mahāviyūhaṃ kūṭāgāraṃ.	Of those 84,000 chambers, I only dwelt in the great foyer.
Tesaṃ kho panānanda, caturāsīti pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti, yaṃ tena samayena paribhuñjāmi yadidaṃ sovaṇṇamayo vā rūpiyamayo vā dantamayo vā sāramayo vā.	Of those 84,000 couches, I only used one, made of gold or silver or ivory or heartwood.
Tesaṃ kho panānanda, caturāsīti nāgasahassānaṃ ekoyeva so nāgo hoti, yaṃ tena samayena abhiruhāmi yadidaṃ uposatho nāgarājā.	Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath.
Tesaṃ kho panānanda, caturāsīti assasahassānaṃ ekoyeva so asso hoti, yaṃ tena samayena abhiruhāmi yadidaṃ valāhako assarājā.	Of those 84,000 horses, I only rode one, the royal horse named Thundercloud.
Tesaṃ kho panānanda, caturāsīti rathasahassānaṃ ekoyeva so ratho hoti, yaṃ tena samayena abhiruhāmi yadidaṃ vejayantaratho.	Of those 84,000 chariots, I only rode one, the chariot named Triumph.
Tesaṃ kho panānanda, caturāsīti itthisahassānaṃ ekāyeva sā itthī hoti, yā tena samayena paccupaṭṭhāti khattiyānī vā vessinī vā.	Of those 84,000 women, I was only served by one, a maiden of the aristocratic or merchant classes.
Tesaṃ kho panānanda, caturāsīti vatthakoṭisahassānaṃ ekaṃyeva taṃ dussayugaṃ hoti, yaṃ tena samayena paridahāmi khomasukhumaṃ vā kappāsikasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā.	Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, cotton, silk, or wool.
Tesaṃ kho panānanda, caturāsīti thālipākasahassānaṃ ekoyeva so thālipāko hoti, yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ.	Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce.
Passānanda, sabbete saṅkhārā atītā niruddhā vipariṇatā.	See, Ānanda! All those conditioned phenomena have passed, ceased, and perished.
Evaṃ aniccā kho, ānanda, saṅkhārā;	So impermanent are conditions,
evaṃ addhuvā kho, ānanda, saṅkhārā;	so unstable are conditions,
evaṃ anassāsikā kho, ānanda, saṅkhārā.	so unreliable are conditions.
Yāvañcidaṃ, ānanda, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccituṃ.	This is quite enough for you to become disenchanted, dispassionate, and freed regarding all conditions.
Chakkhattuṃ kho panāhaṃ, ānanda, abhijānāmi imasmiṃ padese sarīraṃ nikkhipitaṃ, tañca kho rājāva samāno cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato, ayaṃ sattamo sarīranikkhepo.	Six times, Ānanda, I recall having laid down my body at this place. And the seventh time was as a wheel-turning monarch, a just and principled king, at which time my dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures.
Na kho panāhaṃ, ānanda, taṃ padesaṃ samanupassāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yattha tathāgato aṭṭhamaṃ sarīraṃ nikkhipeyyā”ti.	But Ānanda, I do not see any place in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans where the Realized One would lay down his body for the eighth time.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Aniccā vata saṅkhārā,	“Oh! Conditions are impermanent,
uppādavayadhammino;	their nature is to rise and fall;
Uppajjitvā nirujjhanti,	having arisen, they cease;
tesaṃ vūpasamo sukho”ti.	their stilling is true pleasure.”

18 - DN 18 Janavasabha: with Janavasabha

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 18	Long Discourses 18

18.1 - Declaring the Rebirths of People From Nādika and Elsewhere

Janavasabhasutta	With Janavasabha
1. Nātikiyādibyākaraṇa	1. Declaring the Rebirths of People From Nādika and Elsewhere
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.	At one time the Buddha was staying at Nādika in the brick house.
Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu:	Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vaṁsas, Kurus and Pañcālas, Macchas and Sūrasenas.
“asu amutra upapanno, asu amutra upapanno.	“This one is reborn here, while that one is reborn there.
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.	Over fifty devotees in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.	More than ninety devotees in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.	In excess of five hundred devotees in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.”
Assosuṃ kho nātikiyā paricārakā:	When the devotees of Nādika heard about the Buddha’s
“bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu:
‘asu amutra upapanno, asu amutra upapanno.
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti.
Tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvā.	answers to those questions, they were uplifted and overjoyed, full of rapture and happiness.
Assosi kho āyasmā ānando:	Venerable Ānanda heard of the Buddha’s statements and the Nādikans’ happiness.
“bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu:
‘asu amutra upapanno, asu amutra upapanno.
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti.
Tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.

18.2 - Ānanda’s Suggestion

2. Ānandaparikathā	2. Ānanda’s Suggestion
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“ime kho panāpi ahesuṃ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā.	“But there were also Magadhan devotees—many, and of long standing too—who have passed away.
Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi.	You’d think that Aṅga and Magadha were empty of devotees who have passed away!
Te kho panāpi ahesuṃ buddhe pasannā dhamme pasannā saṃghe pasannā sīlesu paripūrakārino.	But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics.
Te abbhatītā kālaṅkatā bhagavatā abyākatā;	The Buddha hasn’t declared their passing.
tesampissa sādhu veyyākaraṇaṃ, bahujano pasīdeyya, tato gaccheyya sugatiṃ.	It would be good to do so, for many people would gain confidence, and so be reborn in a good place.
Ayaṃ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṃ negamānañceva jānapadānañca.	That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders of town and country.
Apissudaṃ manussā kittayamānarūpā viharanti:	People still sing his praises:
‘evaṃ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṃ mayaṃ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti.	‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’
So kho panāpi ahosi buddhe pasanno dhamme pasanno saṃghe pasanno sīlesu paripūrakārī.	He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics.
Apissudaṃ manussā evamāhaṃsu:	People say:
‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṃ kittayamānarūpo kālaṅkato’ti.	‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’
So abbhatīto kālaṅkato bhagavatā abyākato.	The Buddha hasn’t declared his passing.
Tassapissa sādhu veyyākaraṇaṃ bahujano pasīdeyya, tato gaccheyya sugatiṃ.	It would be good to do so, for many people would gain confidence, and so be reborn in a good place.
Bhagavato kho pana sambodhi magadhesu.	Besides, the Buddha was awakened in Magadha;
Yattha kho pana bhagavato sambodhi magadhesu, kathaṃ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya.	so why hasn’t he declared the rebirth of the Magadhan devotees?
Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā;	If he fails to do so, they will be dejected.”
yena kho panassu dīnamanā māgadhakā paricārakā kathaṃ te bhagavā na byākareyyā”ti?
Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṃ paccuṭṭhāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying:
“sutaṃ metaṃ, bhante:
‘bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu:
“asu amutra upapanno, asu amutra upapanno.
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti.
Tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvā”’ti.
Ime kho panāpi, bhante, ahesuṃ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā.
Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi.
Te kho panāpi, bhante, ahesuṃ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino, te abbhatītā kālaṅkatā bhagavatā abyākatā.
Tesampissa sādhu veyyākaraṇaṃ, bahujano pasīdeyya, tato gaccheyya sugatiṃ.
Ayaṃ kho panāpi, bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṃ negamānañceva jānapadānañca.
Apissudaṃ manussā kittayamānarūpā viharanti:
‘evaṃ no so dhammiko dhammarājā sukhāpetvā kālaṅkato.
Evaṃ mayaṃ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti.
So kho panāpi, bhante, ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī.
Apissudaṃ manussā evamāhaṃsu:
‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṃ kittayamānarūpo kālaṅkato’ti.
So abbhatīto kālaṅkato bhagavatā abyākato;
tassapissa sādhu veyyākaraṇaṃ, bahujano pasīdeyya, tato gaccheyya sugatiṃ.
Bhagavato kho pana, bhante, sambodhi magadhesu.
Yattha kho pana, bhante, bhagavato sambodhi magadhesu, kathaṃ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya?
Bhagavā ce kho pana, bhante, māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā;
yena kho panassu dīnamanā māgadhakā paricārakā kathaṃ te bhagavā na byākareyyā”ti.	“Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.”
Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṃ katvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya nātikaṃ piṇḍāya pāvisi.	Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Nādika for alms.
Nātike piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā paññatte āsane nisīdi:	He wandered for alms in Nādika. After the meal, on his return from alms-round, he washed his feet and entered the brick house. He paid heed, paid attention, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking:
“gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā”ti.	“I shall know their destiny, where they are reborn in the next life.”
Addasā kho bhagavā māgadhake paricārake:	And he saw where they had been reborn.
“yaṃgatikā te bhavanto yaṃabhisamparāyā”ti.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi.	Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he sat on the seat spread out in the shade of the porch.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“upasantapadisso, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṃ.	“Sir, you look so serene; your face seems to shine owing to the clarity of your faculties.
Santena nūnajja, bhante, bhagavā vihārena vihāsī”ti?	Have you been abiding in a peaceful meditation today, sir?”
“Yadeva kho me tvaṃ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṃ katvā uṭṭhāyāsanā pakkanto, tadevāhaṃ nātike piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā paññatte āsane nisīdiṃ:	The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued:
‘gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṅgatikā te bhavanto yaṃabhisamparāyā’ti.
Addasaṃ kho ahaṃ, ānanda, māgadhake paricārake ‘yaṅgatikā te bhavanto yaṃabhisamparāyā’ti.

18.3 - Janavasabha the Spirit

3. Janavasabhayakkha	3. Janavasabha the Spirit
Atha kho, ānanda, antarahito yakkho saddamanussāvesi:	“Then, Ānanda an invisible spirit called out:
‘janavasabho ahaṃ, bhagavā;	‘I am Janavasabha, Blessed One!
janavasabho ahaṃ, sugatā’ti.	I am Janavasabha, Holy One!’
Abhijānāsi no tvaṃ, ānanda, ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ janavasabho”ti?	Ānanda, do you recall having previously heard such a name as Janavasabha?”
“Na kho ahaṃ, bhante, abhijānāmi ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni ‘janavasabho’ti nāmadheyyaṃ sutvā.	“No, sir. But when I heard the word, I got goosebumps!
Tassa mayhaṃ, bhante, etadahosi:	I thought:
‘na hi nūna so orako yakkho bhavissati yadidaṃ evarūpaṃ nāmadheyyaṃ supaññattaṃ yadidaṃ janavasabho’”ti.	‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”
“Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi.	“After making himself heard while invisible, Ānanda, a very beautiful spirit appeared in front of me.
Dutiyakampi saddamanussāvesi:	And for a second time he called out:
‘bimbisāro ahaṃ, bhagavā;	‘I am Bimbisāra, Blessed One!
bimbisāro ahaṃ, sugatāti.	I am Bimbisāra, Holy One!
Idaṃ sattamaṃ kho ahaṃ, bhante, vessavaṇassa mahārājassa sahabyataṃ upapajjāmi, so tato cuto manussarājā bhavituṃ pahomi.	This is the seventh time I have been reborn in the company of the Great King Vessavaṇa. After passing away from there, I am now able to become a king of non-humans.
Ito satta tato satta,	Seven from here, seven from there—
saṃsārāni catuddasa;	fourteen transmigrations in all.
Nivāsamabhijānāmi,	That’s how many past lives
yattha me vusitaṃ pure.	I can recollect.
Dīgharattaṃ kho ahaṃ, bhante, avinipāto avinipātaṃ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā’”ti.	For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’
“Acchariyamidaṃ āyasmato janavasabhassa yakkhassa, abbhutamidaṃ āyasmato janavasabhassa yakkhassa.	‘It’s incredible and amazing that you, the venerable spirit Janavasabha, should say:
‘Dīgharattaṃ kho ahaṃ, bhante, avinipāto avinipātaṃ sañjānāmī’ti ca vadesi, ‘āsā ca pana me santiṭṭhati sakadāgāmitāyā’ti ca vadesi, kutonidānaṃ panāyasmā janavasabho yakkho evarūpaṃ uḷāraṃ visesādhigamaṃ sañjānātī”ti?	“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’
“‘Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā;	‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction!
yadagge ahaṃ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṃ, bhante, dīgharattaṃ avinipāto avinipātaṃ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya.	From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.
Idhāhaṃ, bhante, vessavaṇena mahārājena pesito virūḷhakassa mahārājassa santike kenacideva karaṇīyena addasaṃ bhagavantaṃ antarāmagge giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā nisinnaṃ:	Just now, sir, I had been sent out by the great king Vessavaṇa to the great king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees.
“gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā”ti.
Anacchariyaṃ kho panetaṃ, bhante, yaṃ vessavaṇassa mahārājassa tassaṃ parisāyaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ:	But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly.
“yaṃgatikā te bhavanto yaṃabhisamparāyā”ti.
Tassa mayhaṃ, bhante, etadahosi:	It occurred to me:
“bhagavantañca dakkhāmi, idañca bhagavato ārocessāmī”ti.	“I shall see the Buddha and inform him of this.”
Ime kho me, bhante, dvepaccayā bhagavantaṃ dassanāya upasaṅkamituṃ.	These are the two reasons I’ve come to see the Buddha.

18.4 - The Council of the Gods

4. Devasabhā	4. The Council of the Gods
Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā.	Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the entry to the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.
Mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti.	A large assembly of gods was sitting all around, and the Four Great Kings were there.
Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;	The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.
dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā;	The Great King Virūḷhaka was seated to the south, facing north, in front of his gods.
pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;	The Great King Virūpakkha was seated to the west, facing east, in front of his gods.
uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.	The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.
Yadā, bhante, kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṃ nesaṃ hoti āsanasmiṃ;	When the gods of the Thirty-Three have a gathering like this, that is how they are seated.
atha pacchā amhākaṃ āsanaṃ hoti.	After that come our seats.
Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, te aññe deve atirocanti vaṇṇena ceva yasasā ca.	Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory.
Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā:	The gods of the Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying:
“dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā”ti.	“The heavenly hosts swell, while the demon hosts dwindle!”
Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi:	Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:
“Modanti vata bho devā,	“The gods rejoice—
tāvatiṃsā sahindakā;	the Thirty-Three with their Lord—
Tathāgataṃ namassantā,	revering the Realized One,
dhammassa ca sudhammataṃ.	and the natural excellence of the teaching;
Nave deve ca passantā,	and seeing the new gods,
vaṇṇavante yasassine;	so beautiful and glorious,
Sugatasmiṃ brahmacariyaṃ,	who have come here after leading
caritvāna idhāgate.	the spiritual life under the Buddha!
Te aññe atirocanti,	They outshine the others
vaṇṇena yasasāyunā;	in beauty, glory, and lifespan.
Sāvakā bhūripaññassa,	Here are the distinguished disciples
visesūpagatā idha.	of he whose wisdom is vast.
Idaṃ disvāna nandanti,	Seeing this, they delight—
tāvatiṃsā sahindakā;	the Thirty-Three with their Lord—
Tathāgataṃ namassantā,	revering the Realized One,
dhammassa ca sudhammatan”ti.	and the natural excellence of the teaching.”
Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā	The gods of the Thirty-Three were even more uplifted and overjoyed at that, saying:
“dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā”ti.	“The heavenly hosts swell, while the demon hosts dwindle!”
Atha kho, bhante, yenatthena devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā vuttavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti. Paccānusiṭṭhavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti,	Then the gods of the Thirty-Three, having considered and deliberated about the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject.
sakesu sakesu āsanesu ṭhitā avipakkantā.	And each stood at his own seat without departing.
Te vuttavākyā rājāno,	The Kings were instructed,
paṭiggayhānusāsaniṃ;	and heeded good advice.
Vippasannamanā santā,	With clear and peaceful minds,
aṭṭhaṃsu samhi āsaneti.	they stood by their own seats.
Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṃ devānubhāvaṃ.	Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods.
Atha kho, bhante, sakko devānamindo deve tāvatiṃse āmantesi:	Then Sakka, lord of gods, addressed the gods of the Thirty-Three:
“yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṃ pubbanimittaṃ pātubhāvāya yadidaṃ āloko sañjāyati obhāso pātubhavatī”ti.	“As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.”
Yathā nimittā dissanti,	As indicated by the signs,
brahmā pātubhavissati;	Brahmā will appear.
Brahmuno hetaṃ nimittaṃ,	For this is the sign of Brahmā:
obhāso vipulo mahāti.	a light vast and great.

18.5 - On Sanaṅkumāra

5. Sanaṅkumārakathā	5. On Sanaṅkumāra
Atha kho, bhante, devā tāvatiṃsā yathāsakesu āsanesu nisīdiṃsu:	Then the gods of the Thirty-Three sat in their own seats, saying:
“obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā”ti.	“We shall find out what has caused that light, and having realized it we shall go to it.”
Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṃsu:	And the Four Great Kings did likewise.
“obhāsametaṃ ñassāma yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā”ti.
Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu:	Hearing that, the gods of the Thirty-Three agreed in unison:
“obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā”ti.	“We shall find out what has caused that light, and having realized it we shall go to it.”
Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati.	When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form.
Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ.	For the gods of the Thirty-Three aren’t able to see a Brahmā’s normal appearance.
Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.	When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory,
Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṃ viggahaṃ atirocati;	as a golden statue outshines the human form.
evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.
Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.	When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.
Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti:	They all sit silently on their couches with their joined palms raised, thinking:
“yassadāni devassa pallaṅkaṃ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti.	“Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.”
Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ; uḷāraṃ so labhati devo somanassapaṭilābhaṃ.	And the god on whose couch Brahmā sits is overjoyed and brimming with happiness,
Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṃ so labhati vedapaṭilābhaṃ, uḷāraṃ so labhati somanassapaṭilābhaṃ;	like a king on the day of his coronation.
evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ.
Atha, bhante, brahmā sanaṅkumāro oḷārikaṃ attabhāvaṃ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi.	Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three.
So vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi.	Rising into the air, he sat cross-legged in the sky,
Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya;	like a strong man might sit cross-legged on a well-appointed couch or on level ground.
evameva kho, bhante, brahmā sanaṅkumāro vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi:	Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:
“Modanti vata bho devā,	“The gods rejoice—
tāvatiṃsā sahindakā;	the Thirty-Three with their Lord—
Tathāgataṃ namassantā,	revering the Realized One,
dhammassa ca sudhammataṃ.	and the natural excellence of the teaching;
Nave deve ca passantā,	and seeing the new gods,
vaṇṇavante yasassine;	so beautiful and glorious,
Sugatasmiṃ brahmacariyaṃ,	who have come here after leading
caritvāna idhāgate.	the spiritual life under the Buddha!
Te aññe atirocanti,	They outshine the others
vaṇṇena yasasāyunā;	in beauty, glory, and lifespan.
Sāvakā bhūripaññassa,	Here are the distinguished disciples
visesūpagatā idha.	of he whose wisdom is vast.
Idaṃ disvāna nandanti,	Seeing this, they delight—
tāvatiṃsā sahindakā;	the Thirty-Three with their Lord—
Tathāgataṃ namassantā,	revering the Realized One,
dhammassa ca sudhammatan”ti.	and the natural excellence of the teaching!”
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha;	That is the topic on which Brahmā Sanaṅkumāra spoke.
imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca.	And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant.
Yathāparisaṃ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati.	He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly.
Yassa kho pana, bhante, evaṃ aṭṭhaṅgasamannāgato saro hoti, so vuccati “brahmassaro”ti.	When someone has a voice like this, they’re said to have the voice of Brahmā.
Atha kho, bhante, brahmā sanaṅkumāro tettiṃse attabhāve abhinimminitvā devānaṃ tāvatiṃsānaṃ pallaṅkena nisīditvā deve tāvatiṃse āmantesi:	Then Brahmā Sanaṅkumāra, having manifested thirty-three corporeal forms, sat down on the couches of each of the gods of the Thirty-Three and addressed them:
“taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“What do the good gods of the Thirty-Three think about how much the Buddha has acted for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans?
Ye hi keci, bho, buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṃghaṃ saraṇaṃ gatā sīlesu paripūrakārino te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjanti.	For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the Gods Who Control the Creations of Others, some with the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings.
Ye sabbanihīnaṃ kāyaṃ paripūrenti, te gandhabbakāyaṃ paripūrentī”ti.	And at the very least they swell the hosts of the fairies.”
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha;	That is the topic on which Brahmā Sanaṅkumāra spoke.
imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti:	And while he was speaking on that topic, each of the gods fancied:
“yvāyaṃ mama pallaṅke svāyaṃ ekova bhāsatī”ti.	“The one sitting on my couch is the only one speaking.”
Ekasmiṃ bhāsamānasmiṃ,	When one is speaking,
sabbe bhāsanti nimmitā;	all the forms speak.
Ekasmiṃ tuṇhimāsīne,	When one sits in silence,
sabbe tuṇhī bhavanti te.	they all remain silent.
Tadāsu devā maññanti,	But those gods imagine—
tāvatiṃsā sahindakā;	the Thirty-Three with their Lord—
Yvāyaṃ mama pallaṅkasmiṃ,	that the one on their seat
svāyaṃ ekova bhāsatīti.	is the only one to speak.
Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṃ upasaṃharati, ekattena attānaṃ upasaṃharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṃse āmantesi:	The Brahmā Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the Thirty-Three:

18.6 - Developing the Bases of Psychic Power

6. Bhāvitaiddhipāda	6. Developing the Bases of Psychic Power
“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.	“What do the good gods of the Thirty-Three think about how much the four bases of psychic power have been clearly described by the Blessed One—the one who knows and sees, the perfected one, the fully awakened Buddha—for the multiplication, generation, and transformation of corporeal forms through psychic power?
Katame cattāro?	What four?
Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	It’s when a mendicant develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
Vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
Cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
Vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.	These are the four bases of psychic power that have been clearly described by the Buddha, for the multiplication, generation, and transformation of corporeal forms through psychic power.
Ye hi keci bho atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.	All the ascetics and brahmins in the past,
Yepi hi keci bho anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.	future,
Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.	or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power.
Passanti no, bhonto devā tāvatiṃsā, mamapimaṃ evarūpaṃ iddhānubhāvan”ti?	Gentlemen, do you see such psychic might and power in me?”
“Evaṃ, mahābrahme”ti.	“Yes, Great Brahmā.”
“Ahampi kho bho imesaṃyeva catunnañca iddhipādānaṃ bhāvitattā bahulīkatattā evaṃ mahiddhiko evaṃmahānubhāvo”ti.	“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha.	That is the topic on which Brahmā Sanaṅkumāra spoke.
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi:	And having spoken about that, he addressed the gods of the Thirty-Three:

18.7 - The Three Openings

( Though not explicitly using the labels 4j🌕, 7sb☀️, vitakka/thinking, clearly 3 openings use the 7sb sequence of SN ^46.3 and DN ² (where samadhi sambojjhanga = 4 jhanas) )

7. Tividhaokāsādhigama	7. The Three Openings
“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya.	“What do the good gods of the Thirty-Three think about how much the Buddha has understood the three opportunities for achieving happiness?
Katame tayo?	What three?

18.7.1 - (1) hear Dharma to escape lust, uses 7sb to think about Dharma to arouse piti and sukha of first jhana

Idha bho ekacco saṃsaṭṭho viharati kāmehi saṃsaṭṭho akusalehi dhammehi.	First, take someone who lives mixed up with sensual pleasures and unskillful qualities.
So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati.	After some time they hear the noble teaching, properly attend to how it applies to them, and practice accordingly.
So ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ asaṃsaṭṭho viharati kāmehi asaṃsaṭṭho akusalehi dhammehi.	They live aloof from sensual pleasures and unskillful qualities.
Tassa asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.	That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha;	like the virtuous-mirth that’s born from experiencing mirth [derived by witnessing Dharmic virtue].
evameva kho, bho, asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.
Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.	This is the first opportunity for achieving happiness.

18.7.2 - (2) hear Dharma to attain 4 jhanas, uses 7sb to think about Dharma to arouse piti and sukha of first jhana

( follow the word ‘passaddhi’ (5🌊) - the gradual cessation of them is the 4 jhanas in the 6 passadhis of SN ^36.11)

Puna caparaṃ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti.	Next, take someone whose coarse physical, verbal, and mental processes have not been pacified.
So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati.	After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly.
Tassa ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti.	Their coarse physical, verbal, and mental processes are pacified.
Tassa oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.	That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha;	like the joy that’s born from gladness.
evameva kho bho oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.
Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.	This is the second opportunity for achieving happiness.

18.7.3 - (3) hear Dharma to differentiate kusala from akusala, uses 7sb to think about Dharma to arouse piti and sukha of first jhana

( This is describing how Dhamma-vicaya-sambojjhanga 2💭🕵️ works SN ^46.2)

Puna caparaṃ, bho, idhekacco ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti.	Next, take someone who doesn’t truly understand what is skillful and what is unskillful,
‘Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ nappajānāti.	what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright.
So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati.	After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly.
So ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ, ‘idaṃ kusalan’ti yathābhūtaṃ pajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ pajānāti.	They truly understand what is skillful and what is unskillful, and so on.
‘Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ pajānāti.
Tassa evaṃ jānato evaṃ passato avijjā pahīyati, vijjā uppajjati.	Knowing and seeing like this, ignorance is given up and knowledge arises.
Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.	That gives rise to pleasure, and more than pleasure, happiness,
Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha;	like the joy that’s born from gladness.
evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ.
Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya.	This is the third opportunity for achieving happiness.
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti.	These are the three opportunities for achieving happiness that have been understood by the Buddha.”
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha,	That is the topic on which Brahmā Sanaṅkumāra spoke.
imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi:	And having spoken about that, he addressed the gods of the Thirty-Three:

18.8 - remembering Meditation

8. Catusatipaṭṭhāna	8. remembering Meditation
“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya.	“What do the good gods of the Thirty-Three think about how much the Buddha has clearly described the four kinds of remembering meditation for achieving what is skillful?
Katame cattāro?	What four?
Idha, bho, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and rememberful, rid of desire and aversion for the world.
Ajjhattaṃ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati.	As they meditate in this way, they become rightly undistractify-&-lucidifyd in that, and rightly serene.
So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti.	Then they give rise to knowledge and vision of other people’s bodies externally.
Ajjhattaṃ vedanāsu vedanānupassī viharati … pe …	They meditate observing an aspect of feelings internally …
bahiddhā paravedanāsu ñāṇadassanaṃ abhinibbatteti.	Then they give rise to knowledge and vision of other people’s feelings externally.
Ajjhattaṃ citte cittānupassī viharati … pe …	They meditate observing an aspect of the mind internally …
bahiddhā paracitte ñāṇadassanaṃ abhinibbatteti.	Then they give rise to knowledge and vision of other people’s minds externally.
Ajjhattaṃ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	They meditate observing an aspect of principles internally—keen, aware, and rememberful, rid of desire and aversion for the world.
Ajjhattaṃ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati.	As they meditate in this way, they become rightly undistractify-&-lucidifyd in that, and rightly serene.
So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṃ abhinibbatteti.	Then they give rise to knowledge and vision of other people’s principles externally.
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti.	These are the four kinds of remembering meditation that the Buddha has clearly described for achieving what is skillful.”
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha.	That is the topic on which Brahmā Sanaṅkumāra spoke.
Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi:	And having spoken about that, he addressed the gods of the Thirty-Three:

18.9 - Seven Prerequisites of undistractible-lucidity

9. Sattasamādhiparikkhāra	9. Seven Prerequisites of undistractible-lucidity
“Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā.	“What do the good gods of the Thirty-Three think about how much the Buddha has clearly described the seven prerequisites of undistractible-lucidity for the development and fulfillment of right undistractible-lucidity?
Katame satta?	What seven?
Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati.	Right view, right thought, right speech, right action, right livelihood, right effort, and right remembering.
Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṃ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi.	Unification of mind with these seven factors as prerequisites is called noble right undistractible-lucidity ‘with its vital conditions’ and ‘with its prerequisites’.
Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti.	Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right remembering. Right remembering gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom.
Yañhi taṃ, bho, sammā vadamāno vadeyya:	So if anything should be rightly described as
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṃ sammā vadamāno vadeyya.	‘a teaching that’s well explained by the Buddha, realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to the deathless are flung open,’ it’s this.
Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi apārutā amatassa dvārā.	For the teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves—and the doors of the deathless are flung open.
Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; in excess of 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.
Atthi cevettha sakadāgāmino.	And there are once-returners here, too.
Atthāyaṃ itarā pajā,	And as for other people
puññābhāgāti me mano;	who I think have shared in merit—
Saṅkhātuṃ nopi sakkomi,	I couldn’t even number them,
musāvādassa ottappan”ti.	for fear of speaking falsely.”

(conclusion)

Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṃ cetaso parivitakko udapādi:	That is the topic on which Brahmā Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa:
“acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.	“It’s incredible, it’s amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!”
Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṃ mahārājānaṃ etadavoca:	And then Brahmā Sanaṅkumāra, knowing what the great king Vessavaṇa was thinking, said to him:
“taṃ kiṃ maññati bhavaṃ vessavaṇo mahārājā atītampi addhānaṃ evarūpo uḷāro satthā ahosi, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyiṃsu.	“What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known!
Anāgatampi addhānaṃ evarūpo uḷāro satthā bhavissati, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyissantī”ti.	In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”
Imamatthaṃ, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ abhāsi, imamatthaṃ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṃ tāvatiṃsānaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ sayaṃ parisāyaṃ ārocesi’”.	That, sir, is the topic on which Brahmā Sanaṅkumāra spoke to the gods of the Thirty-Three. And the great king Vessavaṇa, having heard and learned it in the presence of Brahmā as he was speaking on that topic, informed his own assembly.’”
Imamatthaṃ janavasabho yakkho vessavaṇassa mahārājassa sayaṃ parisāyaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ bhagavato ārocesi.	And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha.
Imamatthaṃ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen.
Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitanti.	And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

19 - DN 19 Mahā-govinda: The Great Steward

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 19	Long Discourses 19
Mahāgovindasutta	The Great Steward
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbaputto bhagavantaṃ etadavoca:	Then, late at night, the fairy Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him:
“yaṃ kho me, bhante, devānaṃ tāvatiṃsānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ, ārocemi taṃ bhagavato”ti.	“Sir, I would tell you of what I heard and learned directly from the gods of the Thirty-Three.”
“Ārocehi me tvaṃ, pañcasikhā”ti bhagavā avoca.	“Tell me, Pañcasikha,” said the Buddha.

19.1 - The Council of the Gods

1. Devasabhā	1. The Council of the Gods
“Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā;	“Sir, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the Thirty-Three were sitting together in the Hall of Justice.
mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti;	A large assembly of gods was sitting all around, and the Four Great Kings were there.
puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā;	The Great King Dhataraṭṭha was seated to the east, facing west, in front of his gods.
dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā;	The Great King Virūḷhaka was seated to the south, facing north, in front of his gods.
pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā;	The Great King Virūpakkha was seated to the west, facing east, in front of his gods.
uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā.	The Great King Vessavaṇa was seated to the north, facing south, in front of his gods.
Yadā, bhante, kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṃ nesaṃ hoti āsanasmiṃ;	When the gods of the Thirty-Three have a gathering like this, that is how they are seated.
atha pacchā amhākaṃ āsanaṃ hoti.	After that come our seats.
Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, te aññe deve atirocanti vaṇṇena ceva yasasā ca.	Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshine the other gods in beauty and glory.
Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā;	The gods of the Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying:
‘dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā’ti.	‘The heavenly hosts swell, while the demon hosts dwindle!’
Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi:	Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:
‘Modanti vata bho devā,	‘The gods rejoice—
tāvatiṃsā sahindakā;	the Thirty-Three with their Lord—
Tathāgataṃ namassantā,	revering the Realized One,
dhammassa ca sudhammataṃ.	and the natural excellence of the teaching;
Nave deve ca passantā,	and seeing the new gods,
vaṇṇavante yasassine;	so beautiful and glorious,
Sugatasmiṃ brahmacariyaṃ,	who have come here after leading
caritvāna idhāgate.	the spiritual life under the Buddha!
Te aññe atirocanti,	They outshine the others
vaṇṇena yasasāyunā;	in beauty, glory, and lifespan.
Sāvakā bhūripaññassa,	Here are the distinguished disciples
visesūpagatā idha.	of he whose wisdom is vast.
Idaṃ disvāna nandanti,	Seeing this, they delight—
tāvatiṃsā sahindakā;	the Thirty-Three with their Lord—
Tathāgataṃ namassantā,	revering the Realized One,
dhammassa ca sudhammatan’ti.	and the natural excellence of the teaching!’
Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā;	The gods of the Thirty-Three were even more uplifted and overjoyed at that, full of rapture and happiness, saying:
‘dibbā vata bho, kāyā paripūrenti, hāyanti asurakāyā’ti.	‘The heavenly hosts swell, while the demon hosts dwindle!’

19.2 - Eight Genuine Praises

2. Aṭṭhayathābhuccavaṇṇa	2. Eight Genuine Praises
Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā deve tāvatiṃse āmantesi:	Seeing the joy of those gods, Sakka, lord of gods, addressed them:
‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti?	‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’
‘Icchāma mayaṃ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti.	‘Indeed we would, sir.’
Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi:	Then Sakka proffered these eight genuine praises of the Buddha:
‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā?	‘What do the good gods of the Thirty-Three think
Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	about how much the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans?
Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (1)	I don’t see any Teacher, past or present, who has such compassion for the world, apart from the Buddha.
Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi.	Also, the Buddha has explained the teaching well—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (2)	I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha.
“Idaṃ kusalan”ti kho pana tena bhagavatā supaññattaṃ, “idaṃ akusalan”ti supaññattaṃ.	Also, the Buddha has clearly described what is skillful and what is unskillful,
“Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan”ti supaññattaṃ.	what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright.
Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññāpetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (3)	I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha.
Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca.	Also, the Buddha has clearly described the practice that leads to nirvana for his disciples. And nirvana and the practice come together,
Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti;	as the waters of the Ganges come together and converge with the waters of the Yamuna.
evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca.
Evaṃ nibbānagāminiyā paṭipadāya paññāpetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (4)	I don’t see any Teacher, past or present, who so clearly describes the practice that leads to nirvana for his disciples, apart from the Buddha.
Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṃ āhāreti.	Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity.
Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (5)	I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha.
Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ.	Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey.
Te bhagavā apanujja ekārāmataṃ anuyutto viharati.	The Buddha is committed to the joy of solitude, but doesn’t send them away.
Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (6)	I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha.
Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī.	Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does.
Evaṃ dhammānudhammappaṭipannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā. (7)	I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha.
Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ.	Also, the Buddha has gone beyond doubt and got rid of uncertainty. He has achieved all he wished for regarding the fundamental purpose of the spiritual life.
Evaṃ tiṇṇavicikicchaṃ vigatakathaṅkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. (8)	I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’
Ime kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.	These are the eight genuine praises of the Buddha proffered by Sakka.
Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā.	Hearing them, the gods of the Thirty-Three were even more uplifted and overjoyed.
Tatra, bhante, ekacce devā evamāhaṃsu:	Then some gods thought:
‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā.	‘If only four fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One!
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.	That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
Ekacce devā evamāhaṃsu:	Other gods thought:
‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā.	‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas,
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Ekacce devā evamāhaṃsu:
‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā.	or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One!
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.	That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
Evaṃ vutte, bhante, sakko devānamindo deve tāvatiṃse etadavoca:	When they said this, Sakka said:
‘aṭṭhānaṃ kho etaṃ, mārisā, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati.	‘It’s impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.
Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṃ dīghamaddhānaṃ tiṭṭheyya.	May that Blessed One be healthy and well, and remain with us for a long time!
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.	That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!’
Atha kho, bhante, yenatthena devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā vuttavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti.	Then the gods of the Thirty-Three, having considered and deliberated about the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject.
Paccānusiṭṭhavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.	And each stood at their own seat without departing.
Te vuttavākyā rājāno,	The Kings were instructed,
paṭiggayhānusāsaniṃ;	and heeded good advice.
Vippasannamanā santā,	With clear and peaceful minds,
aṭṭhaṃsu samhi āsaneti.	they stood by their own seats.
Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṃ devānubhāvaṃ.	Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods.
Atha kho, bhante, sakko devānamindo deve tāvatiṃse āmantesi:	Then Sakka, lord of gods, addressed the gods of the Thirty-Three:
‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati;	‘As indicated by the signs—light arising and radiance appearing—Brahmā will appear. For this is the precursor for the appearance of Brahmā, namely light arising and radiance appearing.’
brahmuno hetaṃ pubbanimittaṃ pātubhāvāya, yadidaṃ āloko sañjāyati obhāso pātubhavatīti.
Yathā nimittā dissanti,	As indicated by the signs,
brahmā pātubhavissati;	Brahmā will appear.
Brahmuno hetaṃ nimittaṃ,	For this is the sign of Brahmā:
obhāso vipulo mahā’ti.	a light vast and great.

19.3 - On Sanaṅkumāra

3. Sanaṅkumārakathā	3. On Sanaṅkumāra
Atha kho, bhante, devā tāvatiṃsā yathāsakesu āsanesu nisīdiṃsu:	Then the gods of the Thirty-Three sat in their own seats, saying:
‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti.	‘We shall find out what has caused that light, and having realized it we shall go to it.’
Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṃsu:	And the Four Great Kings did likewise.
‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti.
Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu:	Hearing that, the gods of the Thirty-Three agreed in unison:
‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti.	‘We shall find out what has caused that light, and having realized it we shall go to it.’
Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati.	When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form,
Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ.	for the gods of the Thirty-Three aren’t able to see a Brahmā’s normal appearance.
Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.	When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory,
Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṃ viggahaṃ atirocati;	as a golden statue outshines the human form.
evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca.
Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.	When Brahmā Sanaṅkumāra appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat.
Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti:	They all sit silently on their couches with their joined palms raised, thinking:
‘yassadāni devassa pallaṅkaṃ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti.	‘Now Brahmā Sanaṅkumāra will sit on the couch of whatever god he chooses.’
Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ.	And the god on whose couch Brahmā sits is overjoyed and brimming with happiness,
Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṃ so labhati vedapaṭilābhaṃ, uḷāraṃ so labhati somanassapaṭilābhaṃ;	like a king on the day of his coronation.
evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ.
Atha, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā antarahito imāhi gāthāhi anumodi:	Seeing the joy of those gods, Brahmā Sanaṅkumāra celebrated with these verses:
‘Modanti vata bho devā,	‘The gods rejoice—
tāvatiṃsā sahindakā;	the Thirty-Three with their Lord—
Tathāgataṃ namassantā,	revering the Realized One,
dhammassa ca sudhammataṃ.	and the natural excellence of the teaching;
Nave deve ca passantā,	and seeing the new gods,
vaṇṇavante yasassine;	so beautiful and glorious,
Sugatasmiṃ brahmacariyaṃ,	who have come here after leading
caritvāna idhāgate.	the spiritual life under the Buddha!
Te aññe atirocanti,	They outshine the others
vaṇṇena yasasāyunā;	in beauty, glory, and lifespan.
Sāvakā bhūripaññassa,	Here are the distinguished disciples
visesūpagatā idha.	of he whose wisdom is vast.
Idaṃ disvāna nandanti,	Seeing this, they delight—
tāvatiṃsā sahindakā;	the Thirty-Three with their Lord—
Tathāgataṃ namassantā,	revering the Realized One,
dhammassa ca sudhammatan’ti.	and the natural excellence of the teaching!’
Imamatthaṃ, bhante, brahmā sanaṅkumāro abhāsittha.	That is the topic on which Brahmā Sanaṅkumāra spoke.
Imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca.	And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant.
Yathāparisaṃ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati.	He makes sure his voice is intelligible as far as the assembly goes, but it doesn’t extend outside the assembly.
Yassa kho pana, bhante, evaṃ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti.	When someone has a voice like this, they’re said to have the voice of Brahmā.
Atha kho, bhante, devā tāvatiṃsā brahmānaṃ sanaṅkumāraṃ etadavocuṃ:	Then the gods of the Thirty-Three said to Brahmā Sanaṅkumāra:
‘sādhu, mahābrahme, etadeva mayaṃ saṅkhāya modāma;	‘Good, Great Brahmā! Knowing this, we rejoice.
atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā;	And there are the eight genuine praises of the Buddha spoken by Sakka—
te ca mayaṃ saṅkhāya modāmā’ti.	knowing them, too, we rejoice.’

19.4 - Eight Genuine Praises

4. Aṭṭhayathābhuccavaṇṇa	4. Eight Genuine Praises
Atha, bhante, brahmā sanaṅkumāro sakkaṃ devānamindaṃ etadavoca:	Then Brahmā said to Sakka:
‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti.	‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’
‘Evaṃ, mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.	Saying, ‘Yes, Great Brahmā,’ Sakka repeated the eight genuine praises for him.
Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.
Tena sudaṃ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā.	Hearing them, Brahmā Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness.
Atha, bhante, brahmā sanaṅkumāro oḷārikaṃ attabhāvaṃ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi.	Then Brahmā Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the Thirty-Three.
So vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi.	Rising into the air, he sat cross-legged in the sky,
Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya;	like a strong man might sit cross-legged on a well-appointed couch or on level ground.
evameva kho, bhante, brahmā sanaṅkumāro vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṃse āmantesi:	There he addressed the gods of the Thirty-Three:

19.5 - The Story of the Steward

5. Govindabrāhmaṇavatthu	5. The Story of the Steward
‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva dīgharattaṃ mahāpaññova so bhagavā ahosi.	‘What do the gods of the Thirty-Three think about the extent of the Buddha’s great wisdom?
Bhūtapubbaṃ, bho, rājā disampati nāma ahosi.	Once upon a time, there was a king named Disampati.
Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi.	He had a brahmin high priest named the Steward.
Disampatissa rañño reṇu nāma kumāro putto ahosi.	Disampati’s son was the prince named Reṇu,
Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi.	while the Steward’s son was the student named Jotipāla.
Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṃ.	There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends.
Atha kho, bho, ahorattānaṃ accayena govindo brāhmaṇo kālamakāsi.	In due course the brahmin Steward passed away.
Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi:	At his passing, King Disampati lamented:
“yasmiṃ vata, bho, mayaṃ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṃ no samaye govindo brāhmaṇo kālaṅkato”ti.	“At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”
Evaṃ vutte, bho, reṇu rājaputto rājānaṃ disampatiṃ etadavoca:	When he said this, Prince Reṇu said to him:
“mā kho tvaṃ, deva, govinde brāhmaṇe kālaṅkate atibāḷhaṃ paridevesi.	“Sire, don’t lament too much at the Steward’s passing.
Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā;	He has a son named Jotipāla, who is even more astute and expert than his father.
yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti.	He should manage the affairs that were managed by his father.”
“Evaṃ, kumārā”ti?	“Is that so, my prince?”
“Evaṃ, devā”ti.	“Yes, sire.”

19.6 - The Story of the Great Steward

6. Mahāgovindavatthu	6. The Story of the Great Steward
Atha kho, bho, rājā disampati aññataraṃ purisaṃ āmantesi:	So King Disampati addressed one of his men:
“ehi tvaṃ, ambho purisa, yena jotipālo māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṃ māṇavaṃ evaṃ vadehi:	“Please, mister, go to the student Jotipāla, and say to him:
‘bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti.	‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’”
“Evaṃ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṃ māṇavaṃ etadavoca:	“Yes, Your Majesty,” replied that man, and did as he was asked.
“bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti.
“Evaṃ, bho”ti kho, bho, jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṃ sammodi;	Then Jotipāla went to the king and exchanged greetings with him.
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, jotipālaṃ māṇavaṃ rājā disampati etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and the king said to him:
“anusāsatu no bhavaṃ jotipālo, mā no bhavaṃ jotipālo anusāsaniyā paccabyāhāsi.	“May you, Jotipāla, manage my affairs—please don’t turn me down!
Pettike taṃ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti.	I shall appoint you to your father’s position, and anoint you as Steward.”
“Evaṃ, bho”ti kho, bho, so jotipālo māṇavo disampatissa rañño paccassosi.	“Yes, sir,” replied Jotipāla.
Atha kho, bho, rājā disampati jotipālaṃ māṇavaṃ govindiye abhisiñci, taṃ pettike ṭhāne ṭhapesi.	So the king anointed him as Steward and appointed him to his father’s position.
Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi tepi atthe anusāsati;	After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed.
yepissa pitā kammante abhisambhosi tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi tepi kammante abhisambhoti.	He organized both the works that his father had organized, and other works that his father had not organized.
Tamenaṃ manussā evamāhaṃsu:	When people noticed this they said:
“govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti.	“The brahmin is indeed a Steward, a Great Steward!”
Iminā kho evaṃ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.	And that’s how the student Jotipāla came to be known as the Great Steward.

19.6.1 - Dividing the Realm

6.1. Rajjasaṃvibhajana	6.1. Dividing the Realm
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:	Then the Great Steward went to the six aristocrats and said:
“disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṃ?	“King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live?
Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñceyyuṃ.	It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king.
Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājaputtaṃ evaṃ vadetha:	Come, sirs, go to Prince Reṇu and say:
‘mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ.	‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows.
Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṃ?	King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live?
Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ.	It’s likely that when he passes away the king-makers will anoint you as king.
Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā’”ti.	If you should gain kingship, share it with us.’”
“Evaṃ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājaputtaṃ etadavocuṃ:	“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him. The prince replied:
“mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā;
yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ.
Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṃ?
Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ.
Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā”ti.
“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi?	“Who else, sirs, in my realm ought to prosper if not you?
Sacāhaṃ, bho, rajjaṃ labhissāmi, saṃvibhajissāmi vo rajjenā”ti.	If I gain kingship, I will share it with you all.”
Atha kho, bho, ahorattānaṃ accayena rājā disampati kālamakāsi.	In due course King Disampati passed away.
Disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñciṃsu.	At his passing, the king-makers anointed Prince Reṇu as king.
Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.	But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation.
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:	Then the Great Steward went to the six aristocrats and said:
“disampati kho, bho, rājā kālaṅkato.	“King Disampati has passed away.
Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.	But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation.
Ko nu kho pana, bho, jānāti, madanīyā kāmā?	Who knows the intoxicating power of sensual pleasures?
Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājānaṃ evaṃ vadetha:	Come, sirs, go to Prince Reṇu and say:
‘disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan’”ti?	‘Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’”
“Evaṃ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājānaṃ etadavocuṃ:	“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and said:
“disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan”ti?	“Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?”
“Sarāmahaṃ, bho, taṃ vacanaṃ.	“I remember, sirs.
Ko nu kho, bho, pahoti imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajitun”ti?	Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”
“Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā”ti?	“Who else, sir, if not the Great Steward?”
Atha kho, bho, reṇu rājā aññataraṃ purisaṃ āmantesi:	So King Reṇu addressed one of his men:
“ehi tvaṃ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ evaṃ vadehi:	“Please, mister, go to the brahmin Great Steward and say that
‘rājā taṃ, bhante, reṇu āmantetī’”ti.	King Reṇu summons him.”
“Evaṃ, devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavoca:	“Yes, Your Majesty,” replied that man, and did as he was asked.
“rājā taṃ, bhante, reṇu āmantetī”ti.
“Evaṃ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṃ sammodi.	Then the Great Steward went to the king and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, mahāgovindaṃ brāhmaṇaṃ reṇu rājā etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and the king said to him:
“etu, bhavaṃ govindo imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajatū”ti.	“Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”
“Evaṃ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhaji.	“Yes, sir,” replied the Great Steward, and did as he was asked.
Sabbāni sakaṭamukhāni paṭṭhapesi.	All were set up like the fronts of carts,
Tatra sudaṃ majjhe reṇussa rañño janapado hoti.	with King Reṇu’s nation in the center.
Dantapuraṃ kaliṅgānaṃ,	Dantapura for the Kaliṅgas;
assakānañca potanaṃ;	Potana for the Assakas;
Mahesayaṃ avantīnaṃ,	Mahissati for the Avantis;
sovīrānañca rorukaṃ.	Roruka for the Sovīras;
Mithilā ca videhānaṃ,	Mithila for the Videhas;
campā aṅgesu māpitā;	Campā was made for the Aṅgas;
Bārāṇasī ca kāsīnaṃ,	and Varanasi for the Kāsīs:
ete govindamāpitāti.	these were laid out by the Steward.
Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṃ paripuṇṇasaṅkappā:	Then those six aristocrats were delighted with their respective gains, having achieved all they wished for:
“yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ adhippetaṃ, yaṃ abhipatthitaṃ, taṃ no laddhan”ti.	“We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.”
Sattabhū brahmadatto ca,	Sattabhū and Brahmadatta,
vessabhū bharato saha;	Vessabhū and Bharata,
Reṇu dve dhataraṭṭhā ca,	Reṇu and the two Dhataraṭṭhas:
tadāsuṃ satta bhāradhāti.	these are the seven Bhāratas.
Paṭhamabhāṇavāro niṭṭhito.	The first recitation section is finished.

19.6.2 - A Good Reputation

6.2. Kittisaddaabbhuggamana	6.2. A Good Reputation
Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavocuṃ:	Then the six aristocrats approached the Great Steward and said:
“yathā kho bhavaṃ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo.	“Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished,
Evameva kho bhavaṃ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṃ govindo;	you are also our friend.
mā no bhavaṃ govindo anusāsaniyā paccabyāhāsī”ti.	Would you manage our affairs? Please don’t turn us down!”
“Evaṃ, bho”ti kho mahāgovindo brāhmaṇo tesaṃ channaṃ khattiyānaṃ paccassosi.	“Yes, sirs,” replied the Great Steward.
Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.	Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns.
Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṃ kalyāṇo kittisaddo abbhuggacchi:	After some time he got this good reputation:
“sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti.	“The Great Steward sees Brahmā in person! The Great Steward discusses, converses, and consults with Brahmā in person!”
Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:	Then the Great Steward thought:
“mayhaṃ kho evaṃ kalyāṇo kittisaddo abbhuggato:	“I have the reputation
‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.	of seeing Brahmā in person, and discussing with him in person.
Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.	But I don’t.
Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.	‘Whoever goes on retreat for the four months of the rainy season and practices the jhāna on compassion sees Brahmā and discusses with him.’
Yannūnāhaṃ vassike cattāro māse paṭisallīyeyyaṃ, karuṇaṃ jhānaṃ jhāyeyyan”ti.	Why don’t I do that?”
Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca:	So the Great Steward went to King Reṇu and told him of the situation, saying:
“mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato:
‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.
Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.
Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.
Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ;	“Sir, I wish to go on retreat for the four months of the rainy season and practice the jhāna on compassion.
namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.	No one should approach me, except for the one who brings my meal.”
“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.	“Please do so, Steward, at your convenience.”
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:	Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply.
“mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato:
‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.
Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.
Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ,
‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.
Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ;
namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.
“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:	He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding:
“mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato:
‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.
Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.
Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti.
Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṃ karotha, aññamaññañca mante vācetha;	“Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite.”
icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ;
namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.	And they too said:
“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.	“Please do so, Steward, at your convenience.”
Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca:	Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply.
“mayhaṃ kho, bhotī, evaṃ kalyāṇo kittisaddo abbhuggato:
‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti.
Na kho panāhaṃ, bhotī, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi.
Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ
‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti,
icchāmahaṃ, bhotī, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ;
namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti.
“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.
Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṃ sandhāgāraṃ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṃ jhānaṃ jhāyi;	Then the Great Steward had a new meeting hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the jhāna on compassion.
nāssudha koci upasaṅkamati aññatra ekena bhattābhihārena.	And no one approached him except the one who brought him meals.
Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṃ māsānaṃ accayena ahudeva ukkaṇṭhanā ahu paritassanā:
“sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“I have heard that brahmins of the past said that
‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti.	whoever goes on retreat for the four months of the rainy season and practices the jhāna on compassion sees Brahmā and discusses with him.
Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī”ti.	But I neither see Brahmā nor discuss with him.”

19.6.3 - A Discussion With Brahmā

6.3. Brahmunāsākacchā	6.3. A Discussion With Brahmā
Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi.	And then Brahmā Sanaṅkumāra, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahmā realm and reappeared in the Great Steward’s presence.
Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso yathā taṃ adiṭṭhapubbaṃ rūpaṃ disvā.	At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before.
Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṃviggo lomahaṭṭhajāto brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi:	So he addressed Brahmā Sanaṅkumāra in verse:
“Vaṇṇavā yasavā sirimā,	“Who might you be, sir,
ko nu tvamasi mārisa;	so beautiful, glorious, majestic?
Ajānantā taṃ pucchāma,	Not knowing, I ask—
kathaṃ jānemu taṃ mayan”ti.	how am I to know who you are?”
“Maṃ ve kumāraṃ jānanti,	“In the Brahmā realm they know me
brahmaloke sanantanaṃ;	as ‘The Eternal Youth’.
Sabbe jānanti maṃ devā,	All the gods know me thus,
evaṃ govinda jānahi”.	and so you should know me, Steward.”
“Āsanaṃ udakaṃ pajjaṃ,	“A Brahmā deserves a seat and water,
madhusākañca brahmuno;	foot-salve, and sweet cakes.
Agghe bhavantaṃ pucchāma,	Sir, I ask you to please accept
agghaṃ kurutu no bhavaṃ”.	these gifts of hospitality.”
“Paṭiggaṇhāma te agghaṃ,	“I accept the gifts of hospitality
yaṃ tvaṃ govinda bhāsasi;	of which you speak.
Diṭṭhadhammahitatthāya,	I grant you the opportunity
samparāya sukhāya ca;	to ask whatever you desire—
Katāvakāso pucchassu,	about welfare and benefit in this life,
yaṃ kiñci abhipatthitan”ti.	or happiness in lives to come.”
Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:	Then the Great Steward thought:
“katāvakāso khomhi brahmunā sanaṅkumārena.	“Brahmā Sanaṅkumāra has granted me an opportunity.
Kiṃ nu kho ahaṃ brahmānaṃ sanaṅkumāraṃ puccheyyaṃ diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā”ti?	Should I ask him about what is beneficial for this life or lives to come?”
Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi:	Then the Great Steward thought:
“kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ, aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti.	“I’m an expert in what is beneficial for this life, and others even ask me about it.
Yannūnāhaṃ brahmānaṃ sanaṅkumāraṃ samparāyikaññeva atthaṃ puccheyyan”ti.	Why don’t I ask Brahmā about the benefit that specifically applies to lives to come?”
Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi:	So he addressed Brahmā Sanaṅkumāra in verse:
“Pucchāmi brahmānaṃ sanaṅkumāraṃ,	“I’m in doubt, so I ask Brahmā—who is free of doubt—
Kaṅkhī akaṅkhiṃ paravediyesu;	about things one may learn from another.
Katthaṭṭhito kimhi ca sikkhamāno,	Standing on what, training in what
Pappoti macco amataṃ brahmalokan”ti.	may a mortal reach the deathless Brahmā realm?”
“Hitvā mamattaṃ manujesu brahme,	“He among men, O brahmin, has given up possessions,
Ekodibhūto karuṇedhimutto;	become one, compassionate,
Nirāmagandho virato methunasmā,	free from the stench of decay, and refraining from sex.
Etthaṭṭhito ettha ca sikkhamāno;	Standing on that, training in that
Pappoti macco amataṃ brahmalokan”ti.	a mortal may reach the deathless Brahmā realm.”
“‘Hitvā mamattan’ti ahaṃ, bhoto, ājānāmi.	“Sir, I understand what ‘giving up possessions’ means.
Idhekacco appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati,	It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
iti ‘hitvā mamattan’ti ahaṃ, bhoto, ājānāmi.	That’s how I understand ‘giving up possessions’.
‘Ekodibhūto’ti ahaṃ, bhoto, ājānāmi.	Sir, I understand what ‘oneness’ means.
Idhekacco vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ,	It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
iti ‘ekodibhūto’ti ahaṃ, bhoto, ājānāmi.	That’s how I understand ‘oneness’.
‘Karuṇedhimutto’ti ahaṃ, bhoto, ājānāmi.	Sir, I understand what ‘compassionate’ means.
Idhekacco karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadhotiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Iti ‘karuṇedhimutto’ti ahaṃ, bhoto, ājānāmi.	That’s how I understand ‘compassionate’.
Āmagandhe ca kho ahaṃ, bhoto, bhāsamānassa na ājānāmi.	But I don’t understand what you say about the stench of decay.
Ke āmagandhā manujesu brahme,	What among men, O Brahmā, is the stench of decay?
Ete avidvā idha brūhi dhīra;	I don’t understand, so tell me, wise one:
Kenāvaṭā vāti pajā kurutu,	wrapped in what do people stink,
Āpāyikā nivutabrahmalokā”ti.	headed for hell, shut out of the Brahmā realm?”
“Kodho mosavajjaṃ nikati ca dubbho,	“Anger, lies, fraud, and deceit,
Kadariyatā atimāno usūyā;	miserliness, vanity, jealousy,
Icchā vivicchā paraheṭhanā ca,	desire, stinginess, harassing others,
Lobho ca doso ca mado ca moho;	greed, hate, pride, and delusion—
Etesu yuttā anirāmagandhā,	those bound to such things have the stench of decay;
Āpāyikā nivutabrahmalokā”ti.	they’re headed for hell, shut out of the Brahmā realm.”
“Yathā kho ahaṃ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṃ ajjhāvasatā.	“As I understand what you say about the stench of decay, it’s not easy to quell while living at home.
Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.	I shall go forth from the lay life to homelessness!”
“Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.	“Please do so, Steward, at your convenience.”

19.6.4 - Informing King Reṇu

6.4. Reṇurājaāmantanā	6.4. Informing King Reṇu
Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca:	So the Great Steward went to King Reṇu and said:
“aññaṃ dāni bhavaṃ purohitaṃ pariyesatu, yo bhoto rajjaṃ anusāsissati.	“Sir, please now find another high priest to manage the affairs of state for you.
Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ.	I wish to go forth from the lay life to homelessness.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā.	As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home.
Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.	I shall go forth from the lay life to homelessness.
“Āmantayāmi rājānaṃ,	I announce to King Reṇu,
reṇuṃ bhūmipatiṃ ahaṃ;	the lord of the land:
Tvaṃ pajānassu rajjena,	you must learn how to rule,
nāhaṃ porohicce rame”.	for I no longer care for my ministry.”
“Sace te ūnaṃ kāmehi,	“If you’re lacking any pleasures,
ahaṃ paripūrayāmi te;	I’ll supply them for you.
Yo taṃ hiṃsati vāremi,	I’ll protect you from any harm,
bhūmisenāpati ahaṃ;	for I command the nation’s army.
Tuvaṃ pitā ahaṃ putto,	You are my father, I am your son!
mā no govinda pājahi”.	O Steward, please don’t leave!”
“Namatthi ūnaṃ kāmehi,	“I’m lacking no pleasures,
hiṃsitā me na vijjati;	and no-one is harming me.
Amanussavaco sutvā,	I’ve heard a non-human voice,
tasmāhaṃ na gahe rame”.	so I no longer care for lay life.”
“Amanusso kathaṃvaṇṇo,	“What was that non-human like?
kiṃ te atthaṃ abhāsatha;	What did he say to you,
Yañca sutvā jahāsi no,	hearing which you would abandon
gehe amhe ca kevalī”.	our house and all our people?”
“Upavutthassa me pubbe,	“Before entering this retreat,
yiṭṭhukāmassa me sato;	I only liked to sacrifice.
Aggi pajjalito āsi,	I kindled the sacred flame,
kusapattaparitthato.	strewn about with kusa grass.
Tato me brahmā pāturahu,	But then Brahmā appeared to me,
brahmalokā sanantano;	the Eternal Youth from the Brahmā realm.
So me pañhaṃ viyākāsi,	He answered my question,
taṃ sutvā na gahe rame”.	hearing which I no longer care for lay life.”
“Saddahāmi ahaṃ bhoto,	“I have faith, O Steward,
yaṃ tvaṃ govinda bhāsasi;	in that of which you speak.
Amanussavaco sutvā,	Having heard a non-human voice,
kathaṃ vattetha aññathā.	what else could you do?
Te taṃ anuvattissāma,	We will follow your example,
satthā govinda no bhavaṃ;	Steward, be my Teacher!
Maṇi yathā veḷuriyo,	Like a gem of beryl—
akāco vimalo subho;	flawless, immaculate, beautiful—
Evaṃ suddhā carissāma,	that’s how pure we shall live,
govindassānusāsaneti.	in the Steward’s dispensation.
Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma.	If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”
Atha yā te gati, sā no gati bhavissatī”ti.

19.6.5 - Informing the Six Aristocrats

6.5. Chakhattiyaāmantanā	6.5. Informing the Six Aristocrats
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca:	Then the Great Steward went to the six aristocrats and said:
“aññaṃ dāni bhavanto purohitaṃ pariyesantu, yo bhavantānaṃ rajje anusāsissati.	“Sirs, please now find another high priest to manage the affairs of state for you.
Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ.	I wish to go forth from the lay life to homelessness.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā.	As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home.
Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.	I shall go forth from the lay life to homelessness!”
Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ:	Then the six aristocrats withdrew to one side and thought up a plan:
“ime kho brāhmaṇā nāma dhanaluddhā;	“These brahmins are really greedy for wealth.
yannūna mayaṃ mahāgovindaṃ brāhmaṇaṃ dhanena sikkheyyāmā”ti.	Why don’t we try to persuade him with wealth?”
Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu:	They returned to the Great Steward and said:
“saṃvijjati kho, bho, imesu sattasu rajjesu pahūtaṃ sāpateyyaṃ, tato bhoto yāvatakena attho, tāvatakaṃ āharīyatan”ti.	“In these seven kingdoms there is abundant wealth. We’ll get you as much as you want.”
“Alaṃ, bho, mamapidaṃ pahūtaṃ sāpateyyaṃ bhavantānaṃyeva vāhasā.	“Enough, sirs. I already have abundant wealth, owing to my lords.
Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi.	Giving up all that, I shall go forth.”
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā,
pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ:	Then the six aristocrats withdrew to one side and thought up a plan:
“ime kho brāhmaṇā nāma itthiluddhā;	“These brahmins are really greedy for women.
yannūna mayaṃ mahāgovindaṃ brāhmaṇaṃ itthīhi sikkheyyāmā”ti.	Why don’t we try to persuade him with women?”
Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu:	They returned to the Great Steward and said:
“saṃvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti.	“In these seven kingdoms there are many women. We’ll get you as many as you want.”
“Alaṃ, bho, mamapimā cattārīsā bhariyā sādisiyo.	“Enough, sirs. I already have forty equal wives.
Tāpāhaṃ sabbā pahāya agārasmā anagāriyaṃ pabbajissāmi.	Giving up all them, I shall go forth.”
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā,
pabbajissāmahaṃ, bho, agārasmā anagāriyanti”.
“Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.	“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”
“Sace jahatha kāmāni,	“If you all give up sensual pleasures,
yattha satto puthujjano;	to which ordinary people are attached,
Ārambhavho daḷhā hotha,	exert yourselves, being strong,
khantībalasamāhitā.	and possessing the power of patience.
Esa maggo ujumaggo,	This path is the straight path,
esa maggo anuttaro;	this path is supreme.
Saddhammo sabbhi rakkhito,	Guarded by the good, the true teaching
brahmalokūpapattiyā”ti.	leads to rebirth in the Brahmā realm.”
“Tena hi bhavaṃ govindo satta vassāni āgametu.	“Well then, sir, please wait for seven years.
Sattannaṃ vassānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.	When seven years have passed, we shall go forth with you.”
“Aticiraṃ kho, bho, satta vassāni, nāhaṃ sakkomi, bhavante, satta vassāni āgametuṃ.	“Seven years is too long, sirs. I cannot wait that long.
Ko nu kho pana, bho, jānāti jīvitānaṃ.	Who knows what will happen to the living?
Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.	We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā,
pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.	I shall go forth.”
“Tena hi bhavaṃ govindo chabbassāni āgametu … pe …	“Well then, sir, please wait for six years,
pañca vassāni āgametu …	five years,
cattāri vassāni āgametu …	four years,
tīṇi vassāni āgametu …	three years,
dve vassāni āgametu …	two years,
ekaṃ vassaṃ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.	one year,
“Aticiraṃ kho, bho, ekaṃ vassaṃ, nāhaṃ sakkomi bhavante ekaṃ vassaṃ āgametuṃ.
Ko nu kho pana, bho, jānāti jīvitānaṃ.
Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā,
pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.
“Tena hi bhavaṃ govindo satta māsāni āgametu, sattannaṃ māsānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.	seven months,
“Tena hi bhavaṃ govindo cha māsāni āgametu … pe …	six months,
pañca māsāni āgametu …	five months,
cattāri māsāni āgametu …	four months,
tīṇi māsāni āgametu …	three months,
dve māsāni āgametu …	two months,
ekaṃ māsaṃ āgametu …	one month,
addhamāsaṃ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.	or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.”
“Aticiraṃ kho, bho, addhamāso, nāhaṃ sakkomi bhavante addhamāsaṃ āgametuṃ.	“A fortnight is too long, sirs. I cannot wait that long.
Ko nu kho pana, bho, jānāti jīvitānaṃ.	Who knows what will happen to the living?
Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.	We are heading to the next life. We must think about this and wake up! We must do what’s good and live the spiritual life, for no-one born can escape death.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā,	As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home.
pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.	I shall go forth from the lay life to homelessness.”
“Tena hi bhavaṃ govindo sattāhaṃ āgametu, yāva mayaṃ sake puttabhātaro rajjena anusāsissāma, sattāhassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.	“Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours.”
“Na ciraṃ kho, bho, sattāhaṃ, āgamessāmahaṃ bhavante sattāhan”ti.	“A week is not too long, sirs. I will wait that long.”

19.6.6 - Informing the Brahmins

6.6. Brāhmaṇamahāsālādīnaṃāmantanā	6.6. Informing the Brahmins
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca:	Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said:
“aññaṃ dāni bhavanto ācariyaṃ pariyesantu, yo bhavantānaṃ mante vācessati.	“Sirs, please now find another teacher to teach you to recite the hymns.
Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ.	I wish to go forth from the lay life to homelessness.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṃ ajjhāvasatā,	As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home.
pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.	I shall go forth from the lay life to homelessness.”
“Mā bhavaṃ govindo agārasmā anagāriyaṃ pabbaji.	“Please don’t go forth from the lay life to homelessness!
Pabbajjā, bho, appesakkhā ca appalābhā ca;	The life of one gone forth is of little influence or profit.
brahmaññaṃ mahesakkhañca mahālābhañcā”ti.	Whereas the life of a brahmin is of great influence and profit.”
“Mā bhavanto evaṃ avacuttha: ‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṃ mahesakkhañca mahālābhañcā’ti.	“Please, sirs, don’t say that.
Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā.	Who has greater influence and profit than myself?
Ahañhi, bho, etarahi rājāva raññaṃ brahmāva brāhmaṇānaṃ devatāva gahapatikānaṃ.	For now I am like a king to kings, like Brahmā to brahmins, like a deity to householders.
Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi.	Giving up all that, I shall go forth.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā.	As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home.
Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.	I shall go forth from the lay life to homelessness.”
“Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.	“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

19.6.7 - Informing the Wives

6.7. Bhariyānaṃāmantanā	6.7. Informing the Wives
Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca:	Then the Great Steward went to his forty equal wives and said:
“yā bhotīnaṃ icchati, sakāni vā ñātikulāni gacchatu aññaṃ vā bhattāraṃ pariyesatu.	“Ladies, please do whatever you wish, whether returning to your own families, or finding another husband.
Icchāmahaṃ, bhotī, agārasmā anagāriyaṃ pabbajituṃ.	I wish to go forth from the lay life to homelessness.
Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā.	As I understand what Brahmā says about the stench of decay, it’s not easy to quell while living at home.
Pabbajissāmahaṃ, bhotī, agārasmā anagāriyan”ti.	I shall go forth from the lay life to homelessness.”
“Tvaññeva no ñāti ñātikāmānaṃ, tvaṃ pana bhattā bhattukāmānaṃ.	“You are the only family we want! You are the only husband we want!
Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.	If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

19.6.8 - The Great Steward Goes Forth

6.8. Mahāgovindapabbajjā	6.8. The Great Steward Goes Forth
Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.	When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Pabbajitaṃ pana mahāgovindaṃ brāhmaṇaṃ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṃ brāhmaṇaṃ agārasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu.	And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.
Tāya sudaṃ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṃ carati.	Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities.
Yaṃ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṃ vā nigamaṃ vā upasaṅkamati, tattha rājāva hoti raññaṃ, brahmāva brāhmaṇānaṃ, devatāva gahapatikānaṃ.	And at that time, whenever he arrived at a village or town, he was like a king to kings, like Brahmā to brahmins, like a deity to householders.
Tena kho pana samayena manussā khipanti vā upakkhalanti vā.	And whenever people sneezed or tripped over
Te evamāhaṃsu:	they’d say:
“namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā”ti.	“Homage to the Great Steward! Homage to the high priest for the seven!”
Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi.	And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	He meditated spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	rejoicing …
upekkhāsahagatena cetasā … pe … abyāpajjena pharitvā vihāsi.	equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Sāvakānañca brahmalokasahabyatāya maggaṃ desesi.	And he taught his disciples the path to rebirth in the company of Brahmā.
Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbenasabbaṃ sāsanaṃ ājāniṃsu.	Those of his disciples who completely understood the Great Steward’s instructions,
Te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu.	at the breaking up of the body, after death, were reborn in the Brahmā realm.
Ye na sabbenasabbaṃ sāsanaṃ ājāniṃsu, te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu;	Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the Gods Who Control the Creations of Others,
appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu;	while some were reborn in the company of the Gods Who Love to Create,
appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu;	or the Joyful Gods,
appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu;	or the Gods of Yama,
appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu;	or the Gods of the Thirty-Three,
appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu;	or the Gods of the Four Great Kings.
ye sabbanihīnaṃ kāyaṃ paripūresuṃ te gandhabbakāyaṃ paripūresuṃ.	And at the very least they swelled the hosts of the fairies.
Iti kho, bho, sabbesaṃyeva tesaṃ kulaputtānaṃ amoghā pabbajjā ahosi avañjhā saphalā saudrayā’ti.	And so the going forth of all those respectable people was not in vain, was not wasted, but was fruitful and fertile.’
Sarati taṃ bhagavā”ti?	Do you remember this, Blessed One?”
“Sarāmahaṃ, pañcasikha.	“I remember, Pañcasikha.
Ahaṃ tena samayena mahāgovindo brāhmaṇo ahosiṃ.	I myself was the brahmin Great Steward at that time.
Ahaṃ tesaṃ sāvakānaṃ brahmalokasahabyatāya maggaṃ desesiṃ.	And I taught those disciples the path to rebirth in the company of Brahmā.
Taṃ kho pana me, pañcasikha, brahmacariyaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā.	But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana. It only leads as far as rebirth in the Brahmā realm.
Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katamañca taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati?	And what is the spiritual path that leads to nirvana?
Ayameva ariyo aṭṭhaṅgiko maggo.	It is simply this noble eightfold path, that is:
Seyyathidaṃ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Idaṃ kho taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.	This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
Ye kho pana me, pañcasikha, sāvakā sabbenasabbaṃ sāsanaṃ ājānanti, te āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti;	Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
ye na sabbenasabbaṃ sāsanaṃ ājānanti, te pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā.	Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are nirvana'd there, and are not liable to return from that world.
Ye na sabbenasabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino honti sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.	Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering.
Ye na sabbenasabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā.	And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening.
Iti kho, pañcasikha, sabbesaṃyeva imesaṃ kulaputtānaṃ amoghā pabbajjā avañjhā saphalā saudrayā”ti.	And so the going forth of all those respectable people was not in vain, was not wasted, but was fruitful and fertile.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.	Delighted, the fairy Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

20 - DN 20 Mahā-samaya: The Great Congregation

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 20	Long Discourses 20
Mahāsamayasutta	The Great Congregation
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi;	At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Great Wood, together with a large Saṅgha of around five hundred mendicants, all of whom were perfected ones.
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṃghañca.	And most of the deities from ten solar systems had gathered to see the Buddha and the Saṅgha of mendicants.
Atha kho catunnaṃ suddhāvāsakāyikānaṃ devatānaṃ etadahosi:	Then four deities of the Pure Abodes, aware of what was happening, thought:
“ayaṃ kho bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi;
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṃghañca.
Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṃ gāthaṃ bhāseyyāmā”ti.	“Why don’t we go to the Buddha and each recite a verse in his presence?”
Atha kho tā devatā seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṃ.	Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha.
Atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.	They bowed to the Buddha and stood to one side.
Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi:	Standing to one side, one deity recited this verse in the Buddha’s presence:
“Mahāsamayo pavanasmiṃ,	“There’s a great congregation in the woods,
Devakāyā samāgatā;	a host of gods have assembled.
Āgatamha imaṃ dhammasamayaṃ,	We’ve come to this righteous congregation
Dakkhitāye aparājitasaṅghan”ti.	to see the invincible Saṅgha!”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:	Then another deity recited this verse in the Buddha’s presence:
“Tatra bhikkhavo samādahaṃsu,	“The mendicants there are undistractify-&-lucidifyd in samādhi,
Cittamattano ujukaṃ akaṃsu;	they’ve straightened out their own minds.
Sārathīva nettāni gahetvā,	Like a charioteer who has taken the reins,
Indriyāni rakkhanti paṇḍitā”ti.	the astute ones protect their senses.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:	Then another deity recited this verse in the Buddha’s presence:
“Chetvā khīlaṃ chetvā palighaṃ,	“Having cut the stake and cut the bar,
Indakhīlaṃ ūhacca manejā;	they’re unmoved, with boundary post uprooted.
Te caranti suddhā vimalā,	They live pure and stainless,
Cakkhumatā sudantā susunāgā”ti.	the young dragons tamed by the seer.”
Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi:	Then another deity recited this verse in the Buddha’s presence:
“Ye keci buddhaṃ saraṇaṃ gatāse,	“Anyone who has gone to the Buddha for refuge
Na te gamissanti apāyabhūmiṃ;	won’t go to a plane of loss.
Pahāya mānusaṃ dehaṃ,	After giving up this human body,
Devakāyaṃ paripūressantī”ti.	they swell the hosts of gods.”

20.1 - The Gathering of Deities

1. Devatāsannipāta	1. The Gathering of Deities
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the mendicants:
“yebhuyyena, bhikkhave, dasasu lokadhātūsu devatā sannipatitā honti, tathāgataṃ dassanāya bhikkhusaṃghañca.	“Mendicants, most of the deities from ten solar systems have gathered to see the Realized One and the mendicant Saṅgha.
Yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva devatā sannipatitā ahesuṃ seyyathāpi mayhaṃ etarahi.	The Buddhas of the past had, and the Buddhas of the future will have, gatherings of deities that are at most like the gathering for me now.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva devatā sannipatitā bhavissanti seyyathāpi mayhaṃ etarahi.
Ācikkhissāmi, bhikkhave, devakāyānaṃ nāmāni;	I shall declare the names of the heavenly hosts;
kittayissāmi, bhikkhave, devakāyānaṃ nāmāni;	I shall extol the names of the heavenly hosts;
desessāmi, bhikkhave, devakāyānaṃ nāmāni.	I shall teach the names of the heavenly hosts.
Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.

(verse️)

Bhagavā etadavoca:	The Buddha said this:
“Silokamanukassāmi,	“I shall invoke a paean of praise!
yattha bhummā tadassitā;	Where the earth-gods dwell,
Ye sitā girigabbharaṃ,	there, in mountain caves,
pahitattā samāhitā.	resolute and composed,
Puthūsīhāva sallīnā,	dwell many like lonely lions,
lomahaṃsābhisambhuno;	who have mastered their fears.
Odātamanasā suddhā,	Their minds are bright and pure,
vippasannamanāvilā.	clear and undisturbed.”
Bhiyyo pañcasate ñatvā,	The teacher knew that over five hundred
vane kāpilavatthave;	were in the wood at Kapilavatthu.
Tato āmantayī satthā,	Therefore he addressed
sāvake sāsane rate.	the disciples who love the teaching:
‘Devakāyā abhikkantā,	“The heavenly hosts have come forth;
te vijānātha bhikkhavo’;	mendicants, you should be aware of them.”
Te ca ātappamakaruṃ,	Those monks became keen,
sutvā buddhassa sāsanaṃ.	hearing the Buddha’s instruction.
Tesaṃ pāturahu ñāṇaṃ,	Knowledge manifested in them,
amanussānadassanaṃ;	seeing those non-human beings.
Appeke satamaddakkhuṃ,	Some saw a hundred,
sahassaṃ atha sattariṃ.	a thousand, even seventy thousand,
Sataṃ eke sahassānaṃ,	while some saw a hundred thousand
amanussānamaddasuṃ;	non-human beings.
Appekenantamaddakkhuṃ,	But some saw an endless number
disā sabbā phuṭā ahuṃ.	spread out in every direction.
Tañca sabbaṃ abhiññāya,	And all that was known
vavatthitvāna cakkhumā;	and distinguished by the Seer.
Tato āmantayī satthā,	Therefore he addressed
sāvake sāsane rate.	the disciples who love the teaching:
‘Devakāyā abhikkantā,	“The heavenly hosts have come forth;
te vijānātha bhikkhavo;	mendicants, you should be aware of them.
Ye vohaṃ kittayissāmi,	I shall extol them for you,
girāhi anupubbaso’.	with lyrics in proper order.
Sattasahassā te yakkhā,	There are seven thousand spirits,
bhummā kāpilavatthavā;	earth-gods of Kapilavatthu.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Chasahassā hemavatā,	From the Himalayas there are six thousand
yakkhā nānattavaṇṇino;	spirits of different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Sātāgirā tisahassā,	From Sātāgira there are three thousand
yakkhā nānattavaṇṇino;	spirits of different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Iccete soḷasasahassā,	And thus there are sixteen thousand
yakkhā nānattavaṇṇino;	spirits of different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Vessāmittā pañcasatā,	From Vessamittā there are five hundred
yakkhā nānattavaṇṇino;	spirits of different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Kumbhīro rājagahiko,	And there’s Kumbhīra of Rājagaha,
vepullassa nivesanaṃ;	whose home is on Mount Vepulla.
Bhiyyo naṃ satasahassaṃ,	Attended by more than
yakkhānaṃ payirupāsati;	a hundred thousand spirits,
Kumbhīro rājagahiko,	Kumbhīra of Rājagaha
sopāgā samitiṃ vanaṃ.	also came to the meeting in the wood.
Purimañca disaṃ rājā,	King Dhataraṭṭha rules
dhataraṭṭho pasāsati;	the eastern quarter.
Gandhabbānaṃ adhipati,	Lord of the fairies,
mahārājā yasassiso.	he’s a great king, glorious.
Puttāpi tassa bahavo,	And he has many mighty sons
indanāmā mahabbalā;	all of them named Inda.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Dakkhiṇañca disaṃ rājā,	King Virūḷha rules
virūḷho taṃ pasāsati;	the southern quarter.
Kumbhaṇḍānaṃ adhipati,	Lord of the goblins,
mahārājā yasassiso.	he’s a great king, glorious.
Puttāpi tassa bahavo,	And he has many mighty sons
indanāmā mahabbalā;	all of them named Inda.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Pacchimañca disaṃ rājā,	King Virūpakkha rules
virūpakkho pasāsati;	the western quarter.
Nāgānañca adhipati,	Lord of the dragons,
mahārājā yasassiso.	he’s a great king, glorious.
Puttāpi tassa bahavo,	And he has many mighty sons
indanāmā mahabbalā;	all of them named Inda.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Uttarañca disaṃ rājā,	King Kuvera rules
kuvero taṃ pasāsati;	the northern quarter.
Yakkhānañca adhipati,	Lord of spirits,
mahārājā yasassiso.	he’s a great king, glorious.
Puttāpi tassa bahavo,	And he has many mighty sons
indanāmā mahabbalā;	all of them named Inda.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Purimaṃ disaṃ dhataraṭṭho,	Dhataraṭṭha in the east,
dakkhiṇena virūḷhako;	Virūḷhaka to the south,
Pacchimena virūpakkho,	Virūpakkha to the west,
kuvero uttaraṃ disaṃ.	and Kuvera in the north.
Cattāro te mahārājā,	These Four Great Kings,
samantā caturo disā;	all around in the four quarters,
Daddallamānā aṭṭhaṃsu,	stood there dazzling
vane kāpilavatthave.	in the wood at Kapilavatthu.
Tesaṃ māyāvino dāsā,	Their deceitful bondservants came,
āguṃ vañcanikā saṭhā;	so treacherous and crafty—
Māyā kuṭeṇḍu viṭeṇḍu,	the deceivers Kuṭeṇḍu, Viṭeṇḍu,
viṭucca viṭuṭo saha.	with Viṭucca and Viṭuḍa.
Candano kāmaseṭṭho ca,	And Candana and Kāmaseṭṭha,
kinnighaṇḍu nighaṇḍu ca;	Kinnughaṇḍu and Nighaṇḍu,
Panādo opamañño ca,	Panāda and Opamañña,
devasūto ca mātali.	and Mātali, the god’s charioteer.
Cittaseno ca gandhabbo,	Cittasena the fairy came too,
naḷorājā janesabho;	and the kings Nala and Janesabha,
Āgā pañcasikho ceva,	as well as Pañcasikha,
timbarū sūriyavacchasā.	Timbaru, and Suriyavaccasā.
Ete caññe ca rājāno,	These and other kings there were,
gandhabbā saha rājubhi;	the fairies with their kings.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Athāguṃ nāgasā nāgā,	Then came dragons from Nābhasa,
vesālā sahatacchakā;	and Vesālī, with the Tacchakas.
Kambalassatarā āguṃ,	The Kambalas and Assataras came
pāyāgā saha ñātibhi.	from Pāyāga with their kin.
Yāmunā dhataraṭṭhā ca,	From Yamunā the Dhataraṭṭha
āgū nāgā yasassino;	dragons came, so glorious.
Erāvaṇo mahānāgo,	And Erāvaṇa the great dragon
sopāgā samitiṃ vanaṃ.	also came to the meeting in the wood.
Ye nāgarāje sahasā haranti,	Those who seize the dragon kings by force—
Dibbā dijā pakkhi visuddhacakkhū;	divine, twice-born birds with piercing vision—
Vehāyasā te vanamajjhapattā,	swoop down to the wood from the sky;
Citrā supaṇṇā iti tesa nāmaṃ.	their name is ‘Rainbow Phoenix’.
Abhayaṃ tadā nāgarājānamāsi,	But the dragon kings remained fearless,
Supaṇṇato khemamakāsi buddho;	for the Buddha kept them safe from the phoenixes.
Saṇhāhi vācāhi upavhayantā,	Introducing each other with gentle words,
Nāgā supaṇṇā saraṇamakaṃsu buddhaṃ.	the dragons and phoenixes took the Buddha as their refuge.
Jitā vajirahatthena,	Defeated by Vajirahattha,
samuddaṃ asurāsitā;	the demons live in the ocean.
Bhātaro vāsavassete,	They’re brothers of Vāsava,
iddhimanto yasassino.	powerful and glorious.
Kālakañcā mahābhismā,	There’s the terrifying Kālakañjas,
asurā dānaveghasā;	the Dānaveghasa demons,
Vepacitti sucitti ca,	Vepacitti and Sucitti,
pahārādo namucī saha.	Pahārāda with Namuci,
Satañca baliputtānaṃ,	and a hundred of Bali’s sons,
sabbe verocanāmakā;	all named after Veroca.
Sannayhitvā balisenaṃ,	Bali’s army armed themselves
rāhubhaddamupāgamuṃ;	and went up to the auspicious Rāhu, saying:
‘Samayo dāni bhaddante,	‘Now is the time, sir,
bhikkhūnaṃ samitiṃ vanaṃ’.	for the meeting of mendicants in the wood.’
Āpo ca devā pathavī,	The gods of Water and Earth,
tejo vāyo tadāgamuṃ;	and Fire and Wind came there.
Varuṇā vāraṇā devā,	The Varuṇa and Vāruṇa gods,
somo ca yasasā saha.	and Soma together with Yasa.
Mettā karuṇā kāyikā,	A host of the gods of Love
āguṃ devā yasassino;	and Compassion came, so glorious.
Dasete dasadhā kāyā,	These ten hosts of gods
sabbe nānattavaṇṇino.	shone in all different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Veṇḍudevā sahali ca,	The Veṇhu and Sahali gods,
asamā ca duve yamā;	and Asama, and the twin Yamas came.
Candassūpanisā devā,	The gods living on the moon came,
candamāguṃ purakkhatvā.	with the Moon before them.
Sūriyassūpanisā devā,	The gods living on the sun came,
sūriyamāguṃ purakkhatvā;	with the Sun before them.
Nakkhattāni purakkhatvā,	And with the stars before them
āguṃ mandavalāhakā.	came the silly gods of clouds.
Vasūnaṃ vāsavo seṭṭho,	And Sakka came, the stronghold-giver,
sakkopāgā purindado;	known as Vāsava, the best of the Vasus.
Dasete dasadhā kāyā,	These ten hosts of gods
sabbe nānattavaṇṇino.	shone in all different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Athāguṃ sahabhū devā,	Then came the Sahabhū gods,
jalamaggi sikhāriva;	blazing like a crested flame;
Ariṭṭhakā ca rojā ca,	and the Ariṭṭhakas and Rojas too,
umāpupphanibhāsino.	and the gods hued blue as flax.
Varuṇā sahadhammā ca,	The Varuṇas and Sahadhammas,
accutā ca anejakā;	the Accutas and Anejakas,
Sūleyyarucirā āguṃ,	the Sūleyyas and Ruciras all came,
āguṃ vāsavanesino;	as did the Vāsavanesi gods.
Dasete dasadhā kāyā,	These ten hosts of gods
sabbe nānattavaṇṇino.	shone in all different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Samānā mahāsamanā,	The Samānas, Mahāsamānas,
mānusā mānusuttamā;	Mānusas, and Mānusuttamas all came,
Khiḍḍāpadosikā āguṃ,	and the gods depraved by play,
āguṃ manopadosikā.	and those who are malevolent.
Athāguṃ harayo devā,	Then came the Hari gods,
ye ca lohitavāsino;	and the Lohitavāsīs.
Pāragā mahāpāragā,	The Pāragas and Mahāpāragas came,
āguṃ devā yasassino;	such glorious gods.
Dasete dasadhā kāyā,	These ten hosts of gods
sabbe nānattavaṇṇino.	shone in all different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Sukkā karambhā aruṇā,	The Sukkas, Karumhas, and Aruṇas
āguṃ veghanasā saha;	came along with the Veghanasas.
Odātagayhā pāmokkhā,	And the Odātagayhas came as chiefs
āguṃ devā vicakkhaṇā.	of the Vicakkhaṇa gods.
Sadāmattā hāragajā,	The Sadāmattas and Hāragajas,
missakā ca yasassino;	and the glorious Missakas;
Thanayaṃ āga pajjunno,	Pajjuna came thundering,
yo disā abhivassati.	he who rains on all quarters.
Dasete dasadhā kāyā,	These ten hosts of gods
sabbe nānattavaṇṇino;	shone in all different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Khemiyā tusitā yāmā,	The Khemiyas, Tusitas, Yāmas,
kaṭṭhakā ca yasassino;	and the glorious Kaṭṭhakas came;
Lambītakā lāmaseṭṭhā,	The Lambītakas, Lāmaseṭṭhas,
jotināmā ca āsavā;	those called the Jotis and Āsavas.
Nimmānaratino āguṃ,	The Gods Who Love to Create came too,
athāguṃ paranimmitā.	and those who delight in the Creations of Others.
Dasete dasadhā kāyā,	These ten hosts of gods
sabbe nānattavaṇṇino;	shone in all different colors.
Iddhimanto jutimanto,	They’re powerful and brilliant,
vaṇṇavanto yasassino;	so beautiful and glorious.
Modamānā abhikkāmuṃ,	Rejoicing, they’ve come forth
bhikkhūnaṃ samitiṃ vanaṃ.	to the meeting of mendicants in the wood.
Saṭṭhete devanikāyā,	These sixty hosts of gods
sabbe nānattavaṇṇino;	shone in all different colors.
Nāmanvayena āgacchuṃ,	They came in order of their names,
ye caññe sadisā saha.	these and others likewise, thinking:
‘Pavuṭṭhajātimakhilaṃ,	‘We shall see those rid of rebirth, kind,
oghatiṇṇamanāsavaṃ;	the undefiled ones who have crossed the flood,
Dakkhemoghataraṃ nāgaṃ,	and the dragon who brought them across,
candaṃva asitātigaṃ’.	who like the Moon has overcome darkness.’
Subrahmā paramatto ca,	Subrahmā and Paramatta came,
puttā iddhimato saha;	with sons of those powerful ones.
Sanaṅkumāro tisso ca,	Sanaṅkumāra and Tissa
sopāga samitiṃ vanaṃ.	also came to the meeting in the wood.
Sahassaṃ brahmalokānaṃ,	Of a thousand Brahmā realms,
mahābrahmābhitiṭṭhati;	the Great Brahmā stands forth.
Upapanno jutimanto,	He has arisen, resplendent,
bhismākāyo yasassiso.	his formidable body so glorious.
Dasettha issarā āguṃ,	The ten Issarās came there,
paccekavasavattino;	each one of them wielding power,
Tesañca majjhato āga,	and in the middle of them came
hārito parivārito.	Hārita with his escorts.”
Te ca sabbe abhikkante,	When they had all come forth—
sainde deve sabrahmake;	the gods with their Lord, and the Brahmās—
Mārasenā abhikkāmi,	Māra’s army came forth too:
passa kaṇhassa mandiyaṃ.	see the stupidity of the Dark Lord!
‘Etha gaṇhatha bandhatha,	“Come, seize them and bind them,” he said,
rāgena baddhamatthu vo;	“let them be bound by desire!
Samantā parivāretha,	Surround them on all sides,
mā vo muñcittha koci naṃ’.	don’t let any escape!”
Iti tattha mahāseno,	And so there the great general
kaṇho senaṃ apesayi;	sent forth his dark army.
Pāṇinā talamāhacca,	He struck the ground with his fist
saraṃ katvāna bheravaṃ.	to make a horrifying sound
Yathā pāvussako megho,	like a storm cloud shedding rain,
thanayanto savijjuko;	thundering and flashing.
Tadā so paccudāvatti,	But then he retreated,
saṅkuddho asayaṃvase.	furious, out of control.
Tañca sabbaṃ abhiññāya,	And all that was known
vavatthitvāna cakkhumā;	and distinguished by the Seer.
Tato āmantayī satthā,	Therefore he addressed
sāvake sāsane rate.	the disciples who love the teaching:
‘Mārasenā abhikkantā,	“Māra’s army has arrived;
te vijānātha bhikkhavo’;	mendicants, you should be aware of them.”
Te ca ātappamakaruṃ,	Those monks became keen,
sutvā buddhassa sāsanaṃ;	hearing the Buddha’s instruction.
Vītarāgehi pakkāmuṃ,	The army fled from those free of passion,
nesaṃ lomāpi iñjayuṃ.	and not a single hair was stirred!
‘Sabbe vijitasaṅgāmā,	“All are triumphant in battle,
bhayātītā yasassino;	so fearless and glorious.
Modanti saha bhūtehi,	They rejoice with all the spirits,
sāvakā te janesutā’”ti.	the disciples well-known among men.”

(end of sutta⏹️)

21 – DN 21 Sakka-pañha: Sakka’s Questions

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ 2018/12)

Dīgha Nikāya 21	Long Discourses 21
Sakkapañhasutta	Sakka’s Questions
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ.	At one time the Buddha was staying in the land of the Magadhans; east of Rājagaha there’s a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is the Indasāla cave.
Tena kho pana samayena sakkassa devānamindassa ussukkaṃ udapādi bhagavantaṃ dassanāya.	Now at that time a ardent desire to seeing the Buddha came over Sakka, the lord of gods.
Atha kho sakkassa devānamindassa etadahosi:	He thought:
“kahaṃ nu kho bhagavā etarahi viharati arahaṃ sammāsambuddho”ti?	“Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
Addasā kho sakko devānamindo bhagavantaṃ magadhesu viharantaṃ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ.	He saw that the Buddha was at the Indasāla cave,
Disvāna deve tāvatiṃse āmantesi:	and addressed the gods of the Thirty-Three:
“ayaṃ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ.	“Good sirs, the Buddha is staying in the land of the Magadhans at the Indasāla cave.
Yadi pana, mārisā, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti?	What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”
“Evaṃ, bhaddantavā”ti kho devā tāvatiṃsā sakkassa devānamindassa paccassosuṃ.	“Yes, lord,” replied the gods.
Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi:	Then Sakka addressed the fairy Pañcasikha:
“ayaṃ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ.	“Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at the Indasāla cave.
Yadi pana, tāta pañcasikha, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti?	What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”
“Evaṃ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya sakkassa devānamindassa anucariyaṃ upāgami.	“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant.

21.0 - (Sakka doesn’t want to disturb Buddha’s jhāna)

Atha kho sakko devānamindo devehi tāvatiṃsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato—	Then Sakka went at the head of a retinue consisting of the gods of the Thirty-Three and the fairy Pañcasikha.
seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—devesu tāvatiṃsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi.	As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasaṇḍā.
Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṃ devānaṃ devānubhāvena.	Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods.
Apissudaṃ parito gāmesu manussā evamāhaṃsu:	People in the villages round about, terrified, shocked, and awestruck, said:

21.0.1 - (fire burning is also called ‘jhāna’)

“ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu. Nāmajja vediyako pabbato.	“Mount Vediyaka must be on fire today, blazing and burning!
Kiṃsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti;	Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?”
saṃviggā lomahaṭṭhajātā ahesuṃ.

21.0.2 - (Sakka convinces musician to pull Buddha out of jhāna retreat with poem)

Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi:	Then Sakka addressed the fairy Pañcasikha:
“durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṃ paṭisallīnā.	“My dear Pañcasikha, it’s hard for one like me to get near the Realized Ones while they are on retreat practicing jhāna, enjoying jhāna.
Yadi pana tvaṃ, tāta pañcasikha, bhagavantaṃ paṭhamaṃ pasādeyyāsi, tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti.	But if you were to charm the Buddha first, then I could go to see him.”
“Evaṃ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā:	“Yes, lord,” replied the fairy Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went to the Indasāla cave. When he had drawn near, he stood to one side, thinking:
“ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti—	“This is neither too far nor too near; and he’ll hear my voice.”
ekamantaṃ aṭṭhāsi.

21.1 – Pañcasikha-gīta-gāthā: Pañcasikha’s Song

1. Pañcasikhagītagāthā	1. Pañcasikha’s Song
Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṃghūpasañhitā arahantūpasañhitā kāmūpasañhitā:	Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, The Dharma, the Saṅgha, the perfected ones, and sensual love.

(verse)

“Vande te pitaraṃ bhadde,	“My lady Suriyavaccasā, oh my Sunshine—
timbaruṃ sūriyavacchase;	I pay homage to your father Timbaru,
Yena jātāsi kalyāṇī,	through whom was born a lady so fine,
ānandajananī mama.	to fill me with a joy I never knew.
Vātova sedataṃ kanto,	As sweet as a breeze to one who’s sweating,
pānīyaṃva pipāsato;	or when thirsty, a sweet and cooling drink,
Aṅgīrasi piyāmesi,	so dear is your shining beauty to me,
dhammo arahatāmiva.	just like The Dharma is to arahants!
Āturasseva bhesajjaṃ,	Like a cure when you’re struck by fever dire,
bhojanaṃva jighacchato;	or food to ease the hunger pain,
Parinibbāpaya maṃ bhadde,	come on, darling, please put out my fire,
jalantamiva vārinā.	nirvana me like water on a flame.
Sītodakaṃ pokkharaṇiṃ,	As elephants burning in the heat of summer,
yuttaṃ kiñjakkhareṇunā;	sink down in a lotus pond to rest,
Nāgo ghammābhitattova,	so cool, full of petals and of pollen—
ogāhe te thanūdaraṃ.	that’s how I would plunge into your breast.
Accaṅkusova nāgova,	Like elephants bursting bonds in rutting season,
jitaṃ me tuttatomaraṃ;	beating off the pricks of lance and pikes—
Kāraṇaṃ nappajānāmi,	I just don’t understand what is the reason
sammatto lakkhaṇūruyā.	I’m so crazy for your shapely thighs!
Tayi gedhitacittosmi,	For you, my heart is full of passion,
cittaṃ vipariṇāmitaṃ;	I’m in an altered state of mind.
Paṭigantuṃ na sakkomi,	There is no going back, I’m just not able,
vaṅkaghastova ambujo.	I’m like a fish that’s hooked up on the line.
Vāmūru saja maṃ bhadde,	Come on, my darling, hold me, fair of thighs!
saja maṃ mandalocane;	Embrace me, with your so bashful eyes!
Palissaja maṃ kalyāṇi,	Take me in your arms, my lovely lady,
etaṃ me abhipatthitaṃ.	that’s all I’d ever want or could desire.
Appako vata me santo,	Ah, then my desire was such a small thing,
kāmo vellitakesiyā;	my sweet, with your curling wavy hair;
Anekabhāvo samuppādi,	now, like to arahants an offering,
arahanteva dakkhiṇā.	it’s grown so very much from there.
Yaṃ me atthi kataṃ puññaṃ,	Whatever the merit I have forged
arahantesu tādisu;	by giving to such perfected beings—
Taṃ me sabbaṅgakalyāṇi,	may that, my altogether gorgeous,
tayā saddhiṃ vipaccataṃ.	ripen in togetherness with you.
Yaṃ me atthi kataṃ puññaṃ,	Whatever the merit I have forged
asmiṃ pathavimaṇḍale;	in the wide open circle of this earth—
Taṃ me sabbaṅgakalyāṇi,	may that, my altogether gorgeous,
tayā saddhiṃ vipaccataṃ.	ripen in togetherness with you.
Sakyaputtova jhānena,	Absorbed, the Sakyan meditates,
ekodi nipako sato;	at one, self-controlled, and just rememberful [of the Dharma],
Amataṃ muni jigīsāno,	the sage aims right at the deathless state—
tamahaṃ sūriyavacchase.	like me, oh my Sunshine, aiming for you!
Yathāpi muni nandeyya,	And just like the sage would be rejoicing,
patvā sambodhimuttamaṃ;	were he to awaken to the truth,
Evaṃ nandeyyaṃ kalyāṇi,	so I’d be rejoicing, lady,
missībhāvaṃ gato tayā.	were I to end up as one with you.
Sakko ce me varaṃ dajjā,	If Sakka were to grant me just one wish,
tāvatiṃsānamissaro;	as Lord of the holy Thirty-Three,
Tāhaṃ bhadde vareyyāhe,	my darling, you’re the only one I’d wish for,
evaṃ kāmo daḷho mama.	so strong is the love for you from me.
Sālaṃva na ciraṃ phullaṃ,	Like a freshly blossoming sal tree
pitaraṃ te sumedhase;	is your father, my lady so wise.
Vandamāno namassāmi,	I pay homage to him, bowing down humbly,
yassāsetādisī pajā”ti.	to he whose daughter is of such a kind.”

(end of verse)

Evaṃ vutte, bhagavā pañcasikhaṃ gandhabbadevaputtaṃ etadavoca:	When Pañcasikha had spoken, the Buddha said to him:
“saṃsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena;	“Pañcasikha, the sound of the strings and the sound of your voice blend well together,
na ca pana te, pañcasikha, tantissaro gītassaraṃ ativattati, gītassaro ca tantissaraṃ.	so that neither overpowers the other.
Kadā saṃyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṃghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti?	But when did you compose these verses on the Buddha, The Dharma, the Saṅgha, the perfected ones, and sensual love?”
“Ekamidaṃ, bhante, samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.	“This one time, sir, when you were first awakened, you were staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tena kho panāhaṃ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi.	And at that time I was in love with the lady named Bhaddā Suriyavaccasā, the daughter of the fairy king Timbaru.
Sā kho pana, bhante, bhaginī parakāminī hoti;	But the sister desired another—
sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati.	it was Mātali the charioteer’s son named Sikhaḍḍī who she loved.
Yato kho ahaṃ, bhante, taṃ bhaginiṃ nālatthaṃ kenaci pariyāyena.	Since I couldn’t win that sister by any means,
Athāhaṃ beluvapaṇḍuvīṇaṃ ādāya yena timbaruno gandhabbarañño nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā beluvapaṇḍuvīṇaṃ assāvesiṃ, imā ca gāthā abhāsiṃ buddhūpasañhitā dhammūpasañhitā saṃghūpasañhitā arahantūpasañhitā kāmūpasañhitā—	I took my arched harp to Timbaru’s home, where I played those verses.
Evaṃ vutte, bhante, bhaddā sūriyavacchasā maṃ etadavoca:	When I finished, Suriyavacchasā said to me:
‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ upanaccantiyā.	‘Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of Justice.
Yato kho tvaṃ, mārisa, taṃ bhagavantaṃ kittesi, hotu no ajja samāgamo’ti.	Since you extol the Buddha, let us meet up today.’
Soyeva no, bhante, tassā bhaginiyā saddhiṃ samāgamo ahosi.	And that’s when I met up with that sister.
Na ca dāni tato pacchā”ti.	But we have not met since.”

21.2 – Sakk’-ūpasaṅkama: The Approach of Sakka

2. Sakkūpasaṅkama	2. The Approach of Sakka
Atha kho sakkassa devānamindassa etadahosi:	Then Sakka, lord of gods, thought:
“paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti.	“Pañcasikha is exchanging pleasantries with the Buddha.”
Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi:	So he addressed Pañcasikha:
“abhivādehi me tvaṃ, tāta pañcasikha, bhagavantaṃ:	“My dear Pañcasikha, please bow to the Buddha for me, saying:
‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’”ti.	‘Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’”
“Evaṃ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṃ abhivādeti:	“Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said:
“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti.	“Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”
“Evaṃ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano;	“So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha,
sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti.	“for all want to be happy—whether gods, humans, demons, dragons, fairies, or any of the other diverse creatures there may be.”
Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti.	For that is how the Realized Ones salute such illustrious spirits.
Abhivadito sakko devānamindo bhagavato indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.	And being saluted by the Buddha, Sakka entered the Indasāla cave, bowed to the Buddha, and stood to one side.
Devāpi tāvatiṃsā indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.	And the gods of the Thirty-Three did likewise,
Pañcasikhopi gandhabbadevaputto indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.	as did Pañcasikha.
Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā samapādi, andhakāro guhāyaṃ antaradhāyi, āloko udapādi yathā taṃ devānaṃ devānubhāvena.	And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished and light appeared, as happens through the glory of the gods.

21.2.0.1 - (Sakka visits Buddha but sees him in ‘samādhi’)

Atha kho bhagavā sakkaṃ devānamindaṃ etadavoca:	Then the Buddha said to Sakka:
“acchariyamidaṃ āyasmato kosiyassa, abbhutamidaṃ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṃ idhāgamanan”ti.	“It’s incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here.”
“Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo; api ca devānaṃ tāvatiṃsānaṃ kehici kehici kiccakaraṇīyehi byāvaṭo; evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamituṃ.	“For a long time I’ve wanted to go and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the Thirty-Three.
Ekamidaṃ, bhante, samayaṃ bhagavā sāvatthiyaṃ viharati salaḷāgārake.	This one time, sir, the Buddha was staying near Sāvatthī in the frankincense-tree hut.
Atha khvāhaṃ, bhante, sāvatthiṃ agamāsiṃ bhagavantaṃ dassanāya.	Then I went to Sāvatthī to see the Buddha.
Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṃ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati.	But at that time the Buddha was sitting, undistractible-&-lucid in some kind of meditation. And a divine maiden of Great King Vessavaṇa named Bhūjati was attending on the Buddha, standing there paying homage to him with joined palms.
Atha khvāhaṃ, bhante, bhūjatiṃ etadavocaṃ:	So I said to her:
‘abhivādehi me tvaṃ, bhagini, bhagavantaṃ:	‘Sister, please bow to the Buddha for me, saying:
“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti.	“Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”’

21.2.0.2 - (Lady requests vistors including Sakka to not disturb Buddha’s meditation)

Evaṃ vutte, bhante, sā bhūjati maṃ etadavoca:	When I said this, she said to me:
‘akālo kho, mārisa, bhagavantaṃ dassanāya;	‘It’s the wrong time to see the Buddha,
paṭisallīno bhagavā’ti.	as he’s in retreat.’
‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṃ abhivādehi:	‘Well then, sister, please convey my message when the Buddha emerges from that undistractible-lucidity.’
“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti.
Kacci me sā, bhante, bhaginī bhagavantaṃ abhivādesi?	I hope that sister bowed to you?
Sarati bhagavā tassā bhaginiyā vacanan”ti?	Do you remember what she said?”
“Abhivādesi maṃ sā, devānaminda, bhaginī, sarāmahaṃ tassā bhaginiyā vacanaṃ.	“She did bow, lord of gods, and I remember what she said.

21.2.0.3 - (sound of Sakka’s chariot pulls Buddha out of ‘samādhi’)

Api cāhaṃ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito”ti.	I also remember that it was the sound of your chariot wheels that pulled me out of that undistractible-lucidity.”
“Ye te, bhante, devā amhehi paṭhamataraṃ tāvatiṃsakāyaṃ upapannā, tesaṃ me sammukhā sutaṃ sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the gods who were reborn in the host of the Thirty-Three before me:
‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti.	‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the demon hosts dwindle.’
Taṃ me idaṃ, bhante, sakkhidiṭṭhaṃ yato tathāgato loke uppanno arahaṃ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti.	And I have seen this with my own eyes.

21.2.1 – Gopaka-vatthu: The Story of laywoman reborn to higher deva realm than monks

2.1. Gopakavatthu	2.1. The Story of Gopikā
Idheva, bhante, kapilavatthusmiṃ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṃghe pasannā sīlesu paripūrakārinī.	Right here in Kapilavatthu there was a Sakyan lady name Gopikā who had confidence in the Buddha, The Dharma, and the Saṅgha, and had fulfilled her ethics.
Sā itthittaṃ virājetvā purisattaṃ bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.	Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm.
Devānaṃ tāvatiṃsānaṃ sahabyataṃ amhākaṃ puttattaṃ ajjhupagatā.	In the company of the gods of the Thirty-Three she became one of my sons.
Tatrapi naṃ evaṃ jānanti:	There they knew him as
‘gopako devaputto, gopako devaputto’ti.	the god Gopaka.
Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā.	Meanwhile three others, monks who had led the spiritual life under the Buddha, were reborn in the inferior fairy realm.
Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṃ upaṭṭhānaṃ āgacchanti amhākaṃ pāricariyaṃ.	There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants.
Te amhākaṃ upaṭṭhānaṃ āgate amhākaṃ pāricariyaṃ gopako devaputto paṭicodesi:	At that, Gopaka scolded them:
‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṃ assuttha—	‘Where on earth were you at, good sirs, when you heard the Buddha’s Dharma!
ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṃghe pasannā sīlesu paripūrakārinī itthittaṃ virājetvā purisattaṃ bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā, devānaṃ tāvatiṃsānaṃ sahabyataṃ sakkassa devānamindassa puttattaṃ ajjhupagatā.	For while I was still a woman I had confidence in the Buddha, The Dharma, and the Saṅgha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three I became one of Sakka’s sons.
Idhāpi maṃ evaṃ jānanti:	Here they know me as
“gopako devaputto gopako devaputto”ti.	the god Gopaka.
Tumhe pana, mārisā, bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā.	But you, having led the spiritual life under the Buddha, were reborn in the inferior fairy realm.’
Duddiṭṭharūpaṃ vata bho addasāma, ye mayaṃ addasāma sahadhammike hīnaṃ gandhabbakāyaṃ upapanne’ti.

21.2.1.1 - (scolded by laywoman, deva remember life as monk)

Tesaṃ, bhante, gopakena devaputtena paṭicoditānaṃ dve devā diṭṭheva dhamme satiṃ paṭilabhiṃsu kāyaṃ brahmapurohitaṃ, eko pana devo kāme ajjhāvasi.

When scolded by Gopaka, two of those gods in that very life gained remembering leading to the host of Brahmā’s Ministers. But one god remained attached to sensuality.

(verse)

‘Upāsikā cakkhumato ahosiṃ,	‘I was a laywoman disciple of the seer,
Nāmampi mayhaṃ ahu “gopikā”ti;	and my name was Gopikā.
Buddhe ca dhamme ca abhippasannā,	I was devoted to the Buddha and The Dharma,
Saṅghañcupaṭṭhāsiṃ pasannacittā.	and I earned-trustfully served the Saṅgha.
Tasseva buddhassa sudhammatāya,	Because of the excellence of the Buddha’s Dharma,
Sakkassa puttomhi mahānubhāvo;	I’m now a mighty, splendid son of Sakka,
Mahājutīko tidivūpapanno,	reborn among the Three and Thirty.
Jānanti maṃ idhāpi “gopako”ti.	And here they know me as Gopaka.
Athaddasaṃ bhikkhavo diṭṭhapubbe,	Then I saw some monks who I’d seen before,
Gandhabbakāyūpagate vasīne;	dwelling in the host of fairies.
Imehi te gotamasāvakāse,	When I used to be a human,
Ye ca mayaṃ pubbe manussabhūtā.	they were disciples of Gotama.
Annena pānena upaṭṭhahimhā,	I served them with food and drink,
Pādūpasaṅgayha sake nivesane;	and clasped their feet in my own home.
Kutomukhā nāma ime bhavanto,	Where on earth were they at
Buddhassa dhammāni paṭiggahesuṃ.	when they learned the Buddha’s Dharmas?
Paccattaṃ veditabbo hi dhammo,	For each must know for themselves The Dharma
Sudesito cakkhumatānubuddho;	so well-taught, realized by the seer.
Ahañhi tumheva upāsamāno,	I was one who followed you,
Sutvāna ariyāna subhāsitāni.	having heard the fine words of the noble ones.
Sakkassa puttomhi mahānubhāvo,	I’m now a mighty, splendid son of Sakka,
Mahājutīko tidivūpapanno;	reborn among the Three and Thirty.
Tumhe pana seṭṭhamupāsamānā,	But you followed the best of men,
Anuttaraṃ brahmacariyaṃ caritvā.	and led the supreme spiritual life,
Hīnaṃ kāyaṃ upapannā bhavanto,	but still you’re born in this lesser realm,
Anānulomā bhavatūpapatti;	a rebirth not befitting.
Duddiṭṭharūpaṃ vata addasāma,	It’s a sorry sight I see, good sirs,
Sahadhammike hīnakāyūpapanne.	fellow Buddhists in a lesser realm.
Gandhabbakāyūpagatā bhavanto,	Reborn in the host of fairies,
Devānamāgacchatha pāricariyaṃ;	you only wait upon the gods.
Agāre vasato mayhaṃ,	Meanwhile, I dwelt in a house—
Imaṃ passa visesataṃ.	but see my distinction now!
Itthī hutvā svajja pumomhi devo,	Having been a woman now I’m a male god,
Dibbehi kāmehi samaṅgibhūto’;	blessed with heavenly sensual pleasures.’
Te coditā gotamasāvakena,	Scolded by that disciple of Gotama,
Saṃvegamāpādu samecca gopakaṃ.	when they understood what Gopaka said, they came to their senses.
‘Handa viyāyāma byāyāma,	‘Let’s strive, let’s try hard—
Mā no mayaṃ parapessā ahumhā’;	we won’t serve others any more!’
Tesaṃ duve vīriyamārabhiṃsu,	Two of them aroused energy,
Anussaraṃ gotamasāsanāni.	recalling the Buddha’s instructions.
Idheva cittāni virājayitvā,	Right away they became dispassionate,
Kāmesu ādīnavamaddasaṃsu;	seeing the drawbacks in sensual pleasures.
Te kāmasaṃyojanabandhanāni,	The fetters and bonds of sensual pleasures—
Pāpimayogāni duraccayāni.	the ties of the Wicked One so hard to break—
Nāgova sannāni guṇāni chetvā,	they burst them like a bull elephant his ropes,
Deve tāvatiṃse atikkamiṃsu;	and passed right over the Thirty-Three.
Saindā devā sapajāpatikā,	The gods with Inda and Pajāpati
Sabbe sudhammāya sabhāyupaviṭṭhā.	were all gathered in the Hall of Justice.
Tesaṃ nisinnānaṃ abhikkamiṃsu,	As they sat there, they passed over them,
Vīrā virāgā virajaṃ karontā;	the heroes desireless, practicing purity.
Te disvā saṃvegamakāsi vāsavo,	Seeing them, Vāsava became inspired;
Devābhibhū devagaṇassa majjhe.	the master of gods in the midst of the group said:
‘Imehi te hīnakāyūpapannā,	‘These were born in the lesser fairy realm,
Deve tāvatiṃse abhikkamanti’;	but now they pass us by!’
Saṃvegajātassa vaco nisamma,	Heeding the speech of one so inspired,
So gopako vāsavamajjhabhāsi.	Gopaka addressed Vāsava:
‘Buddho janindatthi manussaloke,	‘There is a Buddha, a lord of men, in the world.
Kāmābhibhū sakyamunīti ñāyati;	Known as the Sakyan Sage, he’s mastered the senses.
Tasseva te puttā satiyā vihīnā,	Those sons of his were bereft of remembering;
Coditā mayā te satimajjhalatthuṃ’.	but when scolded by me they gained it back.
Tiṇṇaṃ tesaṃ āvasinettha eko,	Of the three, there is one who remains
Gandhabbakāyūpagato vasīno;	dwelling in the host of fairies.
Dve ca sambodhipathānusārino,	But two, recollecting the path to awakening,
Devepi hīḷenti samāhitattā.	undistractible-&-lucid in meditation, spurn even the gods.’
Etādisī dhammappakāsanettha,	The Dharma’s explained in such a way
Na tattha kiṅkaṅkhati koci sāvako;	that not a single disciple doubts it.
Nitiṇṇaoghaṃ vicikicchachinnaṃ,	We venerate the Buddha, the victor, lord of men,
Buddhaṃ namassāma jinaṃ janindaṃ.	who has crossed the flood and cut off doubt.
Yaṃ te dhammaṃ idhaññāya,	They attained to distinction fitting
visesaṃ ajjhagaṃsu te;	the extent to which they understood The Dharma here.
Kāyaṃ brahmapurohitaṃ,	Two of them mastered the distinction of
duve tesaṃ visesagū.	the host of Brahmā’s Ministers.
Tassa dhammassa pattiyā,	We have come here, dear sir,
āgatamhāsi mārisa;	to realize this same Dharma.
Katāvakāsā bhagavatā,	If the Buddha would give me a chance,
pañhaṃ pucchemu mārisā”ti.	I would ask a question, dear sir.”

(end of verse)

Atha kho bhagavato etadahosi:	Then the Buddha thought:
“dīgharattaṃ visuddho kho ayaṃ yakkho, yaṃ kiñci maṃ pañhaṃ pucchissati, sabbaṃ taṃ atthasañhitaṃyeva pucchissati, no anatthasañhitaṃ.	“For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not useless.
Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti.	And he will quickly understand any answer I give to his question.”
Atha kho bhagavā sakkaṃ devānamindaṃ gāthāya ajjhabhāsi:	So the Buddha addressed Sakka in verse:

(verse)

“Puccha vāsava maṃ pañhaṃ,	“Ask me your question, Vāsava,
yaṃ kiñci manasicchasi;	whatever you want.
Tassa tasseva pañhassa,	I’ll solve each and every
ahaṃ antaṃ karomi te”ti.	problem you have.”

(end of verse)

Paṭhamabhāṇavāro niṭṭhito.

(The first recitation section is finished.)

21.2.1.2 - (Sakka Q1: what fetters bind the gods, humans, demons, dragons? Envy and stinginess )

Katāvakāso sakko devānamindo bhagavatā imaṃ bhagavantaṃ paṭhamaṃ pañhaṃ apucchi:	Having been granted an opportunity by the Buddha, Sakka asked the first question.
“Kiṃsaṃyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te:	“Dear sir, what fetters bind the gods, humans, demons, dragons, fairies—and any of the other diverse creatures—
‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti?	so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?”
Itthaṃ sakko devānamindo bhagavantaṃ pañhaṃ apucchi.	Such was Sakka’s question to the Buddha.
Tassa bhagavā pañhaṃ puṭṭho byākāsi:	And the Buddha answered him:
“Issāmacchariyasaṃyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te:	“Lord of gods, the fetters of envy and stinginess bind the gods, humans, demons, dragons, fairies—and any of the other diverse creatures—
‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti.	so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.”
Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi.	Such was the Buddha’s answer to Sakka.
Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi:	Delighted, Sakka approved and agreed with what the Buddha said, saying:
“evametaṃ, bhagavā, evametaṃ, sugata.	“That’s so true, Blessed One! That’s so true, Holy One!
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.	Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

21.2.1.3 - (Sakka Q2: what is the source of envy? The liked and disliked )

Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	And then, having approved and agreed with what the Buddha said, Sakka asked another question:
“Issāmacchariyaṃ pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ;	“But dear sir, what is the source, origin, birthplace, and root of envy and stinginess?
kismiṃ sati issāmacchariyaṃ hoti;	When what exists is there envy and stinginess?
kismiṃ asati issāmacchariyaṃ na hotī”ti?	When what doesn’t exist is there no envy and stinginess?”
“Issāmacchariyaṃ kho, devānaminda, piyāppiyanidānaṃ piyāppiyasamudayaṃ piyāppiyajātikaṃ piyāppiyapabhavaṃ;	“The liked and the disliked, lord of gods, are the source of envy and stinginess.
piyāppiye sati issāmacchariyaṃ hoti,	When the liked and the disliked exist there is envy and stinginess.
piyāppiye asati issāmacchariyaṃ na hotī”ti.	When the liked and the disliked don’t exist there is no envy and stinginess.”

21.2.1.4 - (Sakka Q3: what is source of liked and disliked? Desire/chanda )

“Piyāppiyaṃ pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ;	“But dear sir, what is the source of what is liked and disliked?”
kismiṃ sati piyāppiyaṃ hoti;
kismiṃ asati piyāppiyaṃ na hotī”ti?
“Piyāppiyaṃ kho, devānaminda, chandanidānaṃ chandasamudayaṃ chandajātikaṃ chandapabhavaṃ;	“Desire is the source of what is liked and disliked.”
chande sati piyāppiyaṃ hoti;
chande asati piyāppiyaṃ na hotī”ti.

21.2.1.5 - (Sakka Q4: what is source of desire? Thought )

“Chando pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo;	“But what is the source of desire?”
kismiṃ sati chando hoti;
kismiṃ asati chando na hotī”ti?
“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo;	“Thought is the source of desire.”
vitakke sati chando hoti;
vitakke asati chando na hotī”ti.

21.2.1.6 - (Sakka Q5: what is source of thought? Identity and proliferation of perceptions )

“Vitakko pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo;	“But what is the source of thought?”
kismiṃ sati vitakko hoti;
kismiṃ asati vitakko na hotī”ti?
“Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo;	“Concepts of identity that emerge from the proliferation of perceptions are the source of thoughts.”
papañcasaññāsaṅkhāya sati vitakko hoti;
papañcasaññāsaṅkhāya asati vitakko na hotī”ti.

21.2.1.7 - (Sakka Q6: how to cease identity and proliferations of perceptions? Meditation on sensations)

“Kathaṃ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī”ti?

“But how does a monk appropriately practice for the cessation of concepts of identity that emerge from the proliferation of perceptions?”

2.2 – Vedanā-kammaṭṭhāna: Meditation on sensations

2.2. Vedanākammaṭṭhāna	2.2. Meditation on sensations
“Somanassampāhaṃ, devānaminda, duvidhena vadāmi—	“Lord of gods, there are two kinds of happiness, I say:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.
Domanassampāhaṃ, devānaminda, duvidhena vadāmi—	There are two kinds of sadness, I say:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.
Upekkhampāhaṃ, devānaminda, duvidhena vadāmi—	There are two kinds of equanimous-observation, I say:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.

21.2.2.1 - (two kinds of mental joy – ones that cause skillful Dharmas to increase, ones that don’t)

Somanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	Why did I say that there are two kinds of happiness?
Tattha yaṃ jaññā somanassaṃ	Take a happiness of which you know:
‘imaṃ kho me somanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ somanassaṃ na sevitabbaṃ.	‘When I cultivate this kind of happiness, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not cultivate that kind of happiness.
Tattha yaṃ jaññā somanassaṃ	Take a happiness of which you know:
‘imaṃ kho me somanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ somanassaṃ sevitabbaṃ.	‘When I cultivate this kind of happiness, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of happiness.

21.2.2.2 - (pīti and pamojja are the mental joy, 2nd jhāna is better than 1st jhāna)

Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.	And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
Somanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti.	That’s why I said there are two kinds of happiness.
Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

21.2.2.3 - (two kinds of mental distress – ones that cause skillful Dharmas to increase, ones that don’t)

Domanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	Why did I say that there are two kinds of sadness?
Tattha yaṃ jaññā domanassaṃ	Take a sadness of which you know:
‘imaṃ kho me domanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ domanassaṃ na sevitabbaṃ.	‘When I cultivate this kind of sadness, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not cultivate that kind of sadness.
Tattha yaṃ jaññā domanassaṃ	Take a sadness of which you know:
‘imaṃ kho me domanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ domanassaṃ sevitabbaṃ.	‘When I cultivate this kind of sadness, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of sadness.

21.2.2.4 - (could be referring to asubha here, 2nd jhāna is better than 1st jhāna)

Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.	And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
Domanassampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti	That’s why I said there are two kinds of sadness.
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

21.2.2.5 - (two kinds of equanimous-observation – ones that cause skillful Dharmas to increase, ones that don’t)

Upekkhampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	Why did I say that there are two kinds of equanimous-observation?
Tattha yaṃ jaññā upekkhaṃ	Take an equanimous-observation of which you know:
‘imaṃ kho me upekkhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā.	‘When I cultivate this kind of equanimous-observation, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not cultivate that kind of equanimous-observation.
Tattha yaṃ jaññā upekkhaṃ	Take an equanimous-observation of which you know:
‘imaṃ kho me upekkhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā.	‘When I cultivate this kind of equanimous-observation, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of equanimous-observation.

21.2.2.6 - (upekkha of 2nd jhāna and higher is better than 1st jhāna)

Tattha yañce savitakkaṃ savicāraṃ, yañce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare.	And that which is free of directing-thought and evalulating-said-thoughts is better than that which still involves directing-thought and evalulating-said-thoughts.
Upekkhampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti	That’s why I said there are two kinds of equanimous-observation.
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
Evaṃ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī”ti.	That’s how a monk appropriately practices for the cessation of concepts of identity that emerge from the proliferation of perceptions.”
Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi.	Such was the Buddha’s answer to Sakka.
Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi:	Delighted, Sakka approved and agreed with what the Buddha said, saying:
“evametaṃ, bhagavā, evametaṃ, sugata.	“That’s so true, Blessed One! That’s so true, Holy One!
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.	Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

21.2.3 – Pātimokkha-saṃvara: Restraint in the Monastic Code

2.3. Pātimokkhasaṃvara	2.3. Restraint in the Monastic Code
Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	And then Sakka asked another question:
“Kathaṃ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī”ti?	“But dear sir, how does a monk practice for restraint in the monastic code?”
“Kāyasamācārampāhaṃ, devānaminda, duvidhena vadāmi—	“Lord of gods, I say that there are two kinds of bodily behavior:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.
Vacīsamācārampāhaṃ, devānaminda, duvidhena vadāmi—	I say that there are two kinds of verbal behavior:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.
Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi—	There are two kinds of search, I say:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.

21.2.3.1 - (two kinds of bodily behavior – ones that cause skillful Dharmas to increase, ones that don’t)

Kāyasamācārampāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?	Why did I say that there are two kinds of bodily behavior?
Tattha yaṃ jaññā kāyasamācāraṃ	Take bodily conduct of which you know:
‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo.	‘When I cultivate this kind of bodily conduct, unskillful Dharmas grow, and skillful Dharmas decline.’ You should not cultivate that kind of bodily conduct.
Tattha yaṃ jaññā kāyasamācāraṃ	Take bodily conduct of which you know:
‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo.	‘When I cultivate this kind of bodily conduct, unskillful Dharmas decline, and skillful Dharmas grow.’ You should cultivate that kind of bodily conduct.
Kāyasamācārampāhaṃ, devānaminda, duvidhena vadāmi—	That’s why I said there are two kinds of bodily behavior.
sevitabbampi, asevitabbampīti
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

21.2.3.2 - (two kinds of vocal behavior – ones that cause skillful Dharmas to increase, ones that don’t)

Vacīsamācārampāhaṃ, devānaminda, duvidhena vadāmi—	Why did I say that there are two kinds of verbal behavior?
sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo.	You should not cultivate the kind of verbal behavior which causes unskillful Dharmas to grow while skillful Dharmas decline.
Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo.	And you should cultivate the kind of verbal behavior which causes unskillful Dharmas to decline while skillful Dharmas grow.
Vacīsamācārampāhaṃ, devānaminda, duvidhena vadāmi—	That’s why I said there are two kinds of verbal behavior.
sevitabbampi, asevitabbampīti
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

21.2.3.3 - (two kinds of search – ones that cause skillful Dharmas to increase, ones that don’t)

Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi—	Why did I say that there are two kinds of search?
sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?
Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā.	You should not cultivate the kind of search which causes unskillful Dharmas to grow while skillful Dharmas decline.
Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā.	And you should cultivate the kind of search which causes unskillful Dharmas to decline while skillful Dharmas grow.
Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi—	That’s why I said there are two kinds of search.
sevitabbampi, asevitabbampīti
iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.
Evaṃ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī”ti.	That’s how a monk practices for restraint in the monastic code.”
Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi.	Such was the Buddha’s answer to Sakka.
Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi:	Delighted, Sakka approved and agreed with what the Buddha said, saying:
“evametaṃ, bhagavā, evametaṃ, sugata.	“That’s so true, Blessed One! That’s so true, Holy One!
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.	Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

21.2.4 – Indriya-saṃvara: Sense Restraint

2.4. Indriyasaṃvara	2.4. Sense Restraint
Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	And then Sakka asked another question:

21.2.4.1 - (Buddha explains two kinds of guarding 6 sense doors – in brief)

“Kathaṃ paṭipanno pana, mārisa, bhikkhu indriyasaṃvarāya paṭipanno hotī”ti?	“But dear sir, how does a monk practice for restraint of the sense faculties?”
“Cakkhuviññeyyaṃ rūpampāhaṃ, devānaminda, duvidhena vadāmi—	“Lord of gods, I say that there are two kinds of sight known by the eye:
sevitabbampi, asevitabbampi.	that which you should cultivate, and that which you should not cultivate.
Sotaviññeyyaṃ saddampāhaṃ, devānaminda, duvidhena vadāmi—	There are two kinds of sound known by the ear …
sevitabbampi, asevitabbampi.
Ghānaviññeyyaṃ gandhampāhaṃ, devānaminda, duvidhena vadāmi—	smells known by the nose …
sevitabbampi, asevitabbampi.
Jivhāviññeyyaṃ rasampāhaṃ, devānaminda, duvidhena vadāmi—	tastes known by the tongue …
sevitabbampi, asevitabbampi.
Kāyaviññeyyaṃ phoṭṭhabbampāhaṃ, devānaminda, duvidhena vadāmi—	touches known by the body …
sevitabbampi, asevitabbampi.
Manoviññeyyaṃ dhammampāhaṃ, devānaminda, duvidhena vadāmi—	thoughts known by the mind:
sevitabbampi, asevitabbampī”ti.	that which you should cultivate, and that which you should not cultivate.”

21.2.4.2 - (Sakka expands in detail two kinds of guarding 6 sense doors – those that increase skillful Dharmas, those that don’t)

Evaṃ vutte, sakko devānamindo bhagavantaṃ etadavoca:	When the Buddha said this, Sakka said to him:
“Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi.	“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement:
Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ.	You should not cultivate the kind of sight known by the eye which causes unskillful Dharmas to grow while skillful Dharmas decline.
Yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ.	And you should cultivate the kind of sight known by the eye which causes unskillful Dharmas to decline while skillful Dharmas grow.
Yathārūpañca kho, bhante, sotaviññeyyaṃ saddaṃ sevato … pe …	You should not cultivate the kind of sound,
ghānaviññeyyaṃ gandhaṃ sevato …	smell,
jivhāviññeyyaṃ rasaṃ sevato …	taste,
kāyaviññeyyaṃ phoṭṭhabbaṃ sevato …	touch,
manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo.	or thought known by the mind which causes unskillful Dharmas to grow while skillful Dharmas decline.
Yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.	And you should cultivate the kind of thought known by the mind which causes unskillful Dharmas to decline while skillful Dharmas grow.
Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānato	Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.
tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.	Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

21.2.4.3 – (do all ascetics and brahmins have the same doctrine, ethics, desires, and attachments?)

Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:	And then Sakka asked another question:
“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?	“Dear sir, do all ascetics and brahmins have the same doctrine, ethics, desires, and attachments?”
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.	“No, lord of gods, they do not.”
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti?	“Why not?”
“Anekadhātu nānādhātu kho, devānaminda, loko.	“The world has many and diverse elements.
Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva sattā dhātuṃ abhinivisanti, taṃ tadeva thāmasā parāmāsā abhinivissa voharanti:	Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that:
‘idameva saccaṃ moghamaññan’ti.	‘This is the only truth, other ideas are stupid.’
Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.	That’s why not all ascetics and brahmins have the same doctrine, ethics, desires, and attachments.”

21.2.4.4 – (have all ascetics and brahmins reached the ultimate end?)

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?	“Dear sir, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal?”
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.	“No, lord of gods, they have not.”
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti?	“Why not?”
“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā.	“Those monks who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.
Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.	That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal.”
Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi.	Such was the Buddha’s answer to Sakka.
Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi:	Delighted, Sakka approved and agreed with what the Buddha said, saying:
“evametaṃ, bhagavā, evametaṃ, sugata.	“That’s so true, Blessed One! That’s so true, Holy One!
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.	Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

21.2.4.5 – (sakka asked many teachers: Passion, a disease...drags a person to be reborn)

Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ etadavoca:	And then Sakka asked another question:
“Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṃ, ejā imaṃ purisaṃ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā.	“Passion, sir, is a disease, an abscess, a dart. Passion drags a person to be reborn in life after life.
Tasmā ayaṃ puriso uccāvacamāpajjati.	That’s why a person finds themselves in states high and low.
Yesāhaṃ, bhante, pañhānaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṃ, te me bhagavatā byākatā.	Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered.
Dīgharattānusayitañca pana me vicikicchākathaṃkathāsallaṃ, tañca bhagavatā abbuḷhan”ti.	The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.”
“Abhijānāsi no tvaṃ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti?	“Lord of gods, do you recall having asked this question of other ascetics and brahmins?”
“Abhijānāmahaṃ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti.	“I do, sir.”
“Yathā kathaṃ pana te, devānaminda, byākaṃsu? Sace te agaru bhāsassū”ti.	“If you wouldn’t mind, lord of gods, tell me how they answered.”
“Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti.	“It’s no trouble when someone such as the Blessed One is sitting here.”
“Tena hi, devānaminda, bhāsassū”ti.	“Well, speak then, lord of gods.”
“Yesvāhaṃ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṃ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṃyeva paṭipucchanti:	“Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they could not answer, and they even questioned me in return:
‘ko nāmo āyasmā’ti?	‘What is the venerable’s name?’
Tesāhaṃ puṭṭho byākaromi:	So I answered them:
‘ahaṃ kho, mārisa, sakko devānamindo’ti.	‘Dear sir, I am Sakka, lord of gods.’
Te mamaṃyeva uttari paṭipucchanti:	So they asked me another question:
‘kiṃ panāyasmā, devānaminda, kammaṃ katvā imaṃ ṭhānaṃ patto’ti?	‘But lord of gods, what deed brought you to this position?’
Tesāhaṃ yathāsutaṃ yathāpariyattaṃ dhammaṃ desemi.	So I taught them the Dhamma as I had learned and memorized it.
Te tāvatakeneva attamanā honti:	And they were pleased with just that much:
‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti.	‘We have seen Sakka, lord of gods! And he answered our questions!’
Te aññadatthu mamaṃyeva sāvakā sampajjanti, na cāhaṃ tesaṃ.	Invariably, they become my disciples, I don’t become theirs.
Ahaṃ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.	But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

21.2.5 – Somanassa-paṭilābha-kathā: On Feeling Happy

2.5. Somanassapaṭilābhakathā	2.5. On Feeling Happy
“Abhijānāsi no tvaṃ, devānaminda, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti?	“Lord of gods, do you recall ever feeling such joy and happiness before?”
“Abhijānāmahaṃ, bhante, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti.	“I do, sir.”
“Yathā kathaṃ pana tvaṃ, devānaminda, abhijānāsi ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti?	“But how?”
“Bhūtapubbaṃ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi.	“Once upon a time, sir, a battle was fought between the gods and the demons.
Tasmiṃ kho pana, bhante, saṅgāme devā jiniṃsu, asurā parājayiṃsu.	In that battle the gods won and the demons lost.
Tassa mayhaṃ, bhante, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmassa etadahosi:	It occurred to me as victor:
‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṃ devā paribhuñjissantī’ti.	‘Now the gods shall enjoy both the nectar of the gods and the nectar of the demons.’
So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.	But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Yo kho pana me ayaṃ, bhante, bhagavato dhammaṃ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.	But the joy and happiness I feel listening to the Buddha’s Dharma is not in the sphere of the rod and the sword. It does lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”

21.2.5.1 - (6 reasons Sakka is happy involve stream enterer only having a few more lives left)

“Kiṃ pana tvaṃ, devānaminda, atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedesī”ti?	“But lord of gods, what reason do you see for speaking of such joy and happiness?”
“Cha kho ahaṃ, bhante, atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.	“I see six reasons to speak of such joy and happiness, sir.
Idheva tiṭṭhamānassa,	While staying right here,
devabhūtassa me sato;	remaining in the godly form,
Punarāyu ca me laddho,	I have gained an extended life:
evaṃ jānāhi mārisa.	know this, dear sir.
Imaṃ kho ahaṃ, bhante, paṭhamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.	This is the first reason.
Cutāhaṃ diviyā kāyā,	When I fall from the heavenly host,
āyuṃ hitvā amānusaṃ;	leaving behind the non-human life,
Amūḷho gabbhamessāmi,	I shall consciously go to a new womb,
yattha me ramatī mano.	wherever my mind delights.
Imaṃ kho ahaṃ, bhante, dutiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.	This is the second reason.
Svāhaṃ amūḷhapaññassa,	Living happily under the guidance
viharaṃ sāsane rato;	of the one of unclouded wisdom,
Ñāyena viharissāmi,	I shall practice according to method,
sampajāno paṭissato.	aware and rememberful [of the Dharma].
Imaṃ kho ahaṃ, bhante, tatiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.	This is the third reason.
Ñāyena me carato ca,	And if awakening should arise
sambodhi ce bhavissati;	as I practice according to the method,
Aññātā viharissāmi,	I shall live as one who understands,
sveva anto bhavissati.	and my end shall come right there.
Imaṃ kho ahaṃ, bhante, catutthaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.	This is the fourth reason.
Cutāhaṃ mānusā kāyā,	When I fall from the human realm,
āyuṃ hitvāna mānusaṃ;	leaving behind the human life,
Puna devo bhavissāmi,	I shall become a god again,
devalokamhi uttamo.	in the supreme heaven realm.
Imaṃ kho ahaṃ, bhante, pañcamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.	This is the fifth reason.
Te paṇītatarā devā,	They are the finest of gods,
akaniṭṭhā yasassino;	the glorious Akaniṭṭhas.
Antime vattamānamhi,	So long as my final life goes on,
so nivāso bhavissati.	there my home will be.
Imaṃ kho ahaṃ, bhante, chaṭṭhaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.	This is the sixth reason.
Ime kho ahaṃ, bhante, cha atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.	Seeing these six reasons I speak of such joy and happiness.

(verse)

Apariyositasaṅkappo,	My wishes unfulfilled,
vicikiccho kathaṅkathī;	doubting and uncertain,
Vicariṃ dīghamaddhānaṃ,	I wandered for such a long time,
anvesanto tathāgataṃ.	in search of the Realized One.
Yassu maññāmi samaṇe,	I imagined that ascetics
pavivittavihārino;	living in seclusion
Sambuddhā iti maññāno,	must surely be awakened,
gacchāmi te upāsituṃ.	so I went to sit near them.
‘Kathaṃ ārādhanā hoti,	‘How is there success?
kathaṃ hoti virādhanā’;	How is there failure?’
Iti puṭṭhā na sampāyanti,	But they couldn’t answer such questions
magge paṭipadāsu ca.	about the path and practice.
Tyassu yadā maṃ jānanti,	And when they found out that I
sakko devānamāgato;	was Sakka, come from the gods,
Tyassu mameva pucchanti,	they questioned me instead about
‘kiṃ katvā pāpuṇī idaṃ’.	the deed that brought me to this state.
Tesaṃ yathāsutaṃ dhammaṃ,	I taught them the Dhamma
desayāmi jane sutaṃ;	as I had learned it among men.
Tena attamanā honti,	They were delighted with that, saying:
‘diṭṭho no vāsavoti ca’.	‘We’ve seen Vāsava!’
Yadā ca buddhamaddakkhiṃ,	Now since I’ve seen the Buddha,
vicikicchāvitāraṇaṃ;	who helps us get over doubt,
Somhi vītabhayo ajja,	today, free of fear,
sambuddhaṃ payirupāsiya.	I pay homage to the awakened one.
Taṇhāsallassa hantāraṃ,	Destroyer of the dart of craving,
buddhaṃ appaṭipuggalaṃ;	the Buddha is unrivaled.
Ahaṃ vande mahāvīraṃ,	I bow to the great hero,
buddhamādiccabandhunaṃ.	the Buddha, Kinsman of the Sun.
Yaṃ karomasi brahmuno,	Just as Brahmā is worshipped
samaṃ devehi mārisa;	by the gods, dear sir,
Tadajja tuyhaṃ kassāma,	today we shall worship you—
handa sāmaṃ karoma te.	come, let us bow to you!
Tvameva asi sambuddho,	You alone are the Awakened!
tuvaṃ satthā anuttaro;	You are the Teacher supreme!
Sadevakasmiṃ lokasmiṃ,	In the world with its gods,
natthi te paṭipuggalo”ti.	there is no-one like you.”

(end of verse)

Atha kho sakko devānamindo pañcasikhaṃ gandhabbaputtaṃ āmantesi:	Then Sakka addressed the fairy Pañcasikha:
“bahūpakāro kho mesi tvaṃ, tāta pañcasikha, yaṃ tvaṃ bhagavantaṃ paṭhamaṃ pasādesi.	“Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha,
Tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkamimhā arahantaṃ sammāsambuddhaṃ.	after which I went to see him.
Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṃ dammi, sā hi te abhipatthitā”ti.	I shall appoint you to your father’s position—you shall be king of the fairies. And I give you Bhaddā Suriyavaccasā, who you love so much.”
Atha kho sakko devānamindo pāṇinā pathaviṃ parāmasitvā tikkhattuṃ udānaṃ udānesi:	Then Sakka, touching the ground with his hand, spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.	“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassā”ti.	Homage to that Blessed One, the perfected one, the fully awakened Buddha!”

21.2.5.2 - (Sakka gave musician promotion, and 80,000 devas become stream enterers)

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne sakkassa devānamindassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi:	And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods:
“yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.	“Everything that has a beginning has an end.”
Aññesañca asītiyā devatāsahassānaṃ;	And also for another 80,000 deities.
iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā.	Such were the questions Sakka was invited to ask, and which were answered by the Buddha.
Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.	And that’s why the name of this discussion is “Sakka’s Questions”.

(end of sutta⏹️)

Notable bookmarks

Links about jhāna

        DN ^21.0 - (Sakka doesn’t want to disturb Buddha’s jhāna)
            DN ^21.0.1 - (fire burning is also called ‘jhāna’)
            DN ^21.0.2 - (Sakka convinces musician to pull Buddha out of jhāna retreat with poem)
            DN ^21.2.0.1 - (Sakka visits Buddha but sees him in ‘samādhi’)
            DN ^21.2.0.2 - (Lady requests vistors including Sakka to not disturb Buddha’s meditation)
            DN ^21.2.0.3 - (sound of Sakka’s chariot pulls Buddha out of ‘samādhi’)
            DN ^21.2.2.2 - (pīti and pamojja are the mental joy, 2nd jhāna is better than 1st jhāna)
            DN ^21.2.2.4 - (could be referring to asubha here, 2nd jhāna is better than 1st jhāna)
            DN ^21.2.2.6 - (upekkha of 2nd jhāna and higher is better than 1st jhāna)
Can you really see someone becoming stream enterer without at least a finger snap’s time worth of first jhāna?
            DN ^21.2.5.2 - (Sakka gave musician promotion, and 80,000 devas become stream enterers)

22 - DN 22 Mahā-sati-’paṭṭhāna: Longer [discourse on] establishing remembrance [of Dharma]

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

Dīgha Nikāya 22	Long Discourses 22
Mahāsa­tipa­ṭ­ṭhāna­sutta	The Longer Discourse on rememberfulness Meditation
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.	So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the monks, “monks!”
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. Variant: Bhaddante”ti → bhadanteti (bj, sya-all, km, pts1ed)Bhagavā etadavoca:	“Venerable sir,” they replied. The Buddha said this:
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.	“monks, the four kinds of rememberfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize nirvana.
Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.	What four? It’s when a monk meditates by continuously seeing the true nature of the body—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of sensations—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of the mind—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of dharmas—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world.
Uddeso niṭṭhito.	(end of synopsis)

22.1 Kāy-ānu-passanā: continuously seeing the Body

1. Kāyānupassanā

1. continuously seeing the Body

22.1.1 Kāy-ā­nu-­passa­nā-­­ā­nā­pāna­-pabba: rememberfulness of Breathing

1.1. Kāy-ā­nu-­passa­nā-­­ā­nā­pāna­pabba	1.1. rememberfulness of Breathing
Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?	And how does a monk meditate continuously seeing the true nature of the body?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So satova assasati, satova passasati.	It’s when a monk—gone to a wilderness, or to the root of a tree, or to an empty hut—sits down cross-legged, with their body straight, and focuses their rememberfulness right there. Just rememberful [of the Dharma], they breathe in. rememberful [of the Dharma], they breathe out.
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti.	When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’
Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti.	When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’
‘­Sabba­kāya­paṭi­saṁ­vedī assasissāmī’ti sikkhati, ‘­sabba­kāya­paṭi­saṁ­vedī passasissāmī’ti sikkhati.	They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.	They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. ‘­Sabba­kāya­paṭi­saṁ­vedī assasissāmī’ti sikkhati, ‘­sabba­kāya­paṭi­saṁ­vedī passasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.	It’s like a deft carpenter or carpenter’s apprentice. When making a deep cut they know: ‘I’m making a deep cut,’ and when making a shallow cut they know: ‘I’m making a shallow cut.’

(4sp refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā kāye kāy-ānu-passī viharati,	They live continuously seeing the body as a body [as it truly is] internally,
bahiddhā vā kāye kāy-ānu-passī viharati,	They live continuously seeing the body as a body [as it truly is] externally,
ajjhatta-bahiddhā vā kāye kāy-ānu-passī viharati.	They live continuously seeing the body as a body [as it truly is] internally and externally,
Samudaya-­dhamm-ā­nu-­passī vā kāyasmiṁ viharati,	They live continuously seeing the Dharma of the body’s nature to originate,
vaya-dhamm-ānu-passī vā kāyasmiṁ viharati,	They live continuously seeing the Dharma of the body’s nature to vanish,
samudaya­-va­ya-­dhamm-ā­nu-­passī vā kāyasmiṁ viharati.	They live continuously seeing the Dharma of the body’s nature to originate and vanish,
‘Atthi kāyo’ti vā panassa sati pacc-upaṭ-ṭhitā hoti	Or remembrance [of Dharma] is established that the body exists,
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya	to the extent necessary for knowledge and remembrance.
anissito ca viharati, na ca kiñci loke upādiyati.	They live independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.	This meditation method is one way that a monk continuously sees the body as a body [as it truly is].
Ānāpāna-pabbaṁ niṭṭhitaṁ.	The breath meditation chapter is finished.

22.1.2 Kāy-ā­nu-­passa­nā-­­iriyāpatha­-pabba: The Postures

1.2. Kāy-ā­nu-­passa­nā-­­iriyāpatha­pabba	1.2. The Postures
Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.	Furthermore, when a monk is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’ Whatever posture their body is in, they know it.

(4sp refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā kāye kāy-ānu-passī viharati,	They live continuously seeing the body as a body [as it truly is] internally,
bahiddhā vā kāye kāy-ānu-passī viharati,	They live continuously seeing the body as a body [as it truly is] externally,
ajjhatta-bahiddhā vā kāye kāy-ānu-passī viharati.	They live continuously seeing the body as a body [as it truly is] internally and externally,
Samudaya-­dhamm-ā­nu-­passī vā kāyasmiṁ viharati,	They live continuously seeing the Dharma of the body’s nature to originate,
vaya-dhamm-ānu-passī vā kāyasmiṁ viharati,	They live continuously seeing the Dharma of the body’s nature to vanish,
samudaya­-va­ya-­dhamm-ā­nu-­passī vā kāyasmiṁ viharati.	They live continuously seeing the Dharma of the body’s nature to originate and vanish,
‘Atthi kāyo’ti vā panassa sati pacc-upaṭ-ṭhitā hoti	Or remembrance [of Dharma] is established that the body exists,
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya	to the extent necessary for knowledge and remembrance.
anissito ca viharati, na ca kiñci loke upādiyati.	They live independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.	This meditation method is one way that a monk continuously sees the body as a body [as it truly is].
Iriyāpatha-pabbaṁ niṭṭhitaṁ.	The chapter on postures is finished.

22.1.3 Kāy-ā­nu-­passa­nā-­sa­m­pajā­na­-pabba: lucid-discerning

1.3. Kāy-ā­nu-­passa­nā-­sa­m­pajā­na­pabba	1.3. lucid-discerning
Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghā­ṭi­patta­cīvara­dhā­raṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	Furthermore, a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

(4sp elided refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā …pe…	And so they live continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing...
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.	That too is how a monk meditates by continuously seeing the true nature of the body.
Sampajānapabbaṁ niṭṭhitaṁ.	(end of lucid-discerning)

22.1.4 Kāy-ā­nu-­passa­nā-­­paṭi­kūla­mana­si­kāra­-pabba: Focusing on the Repulsive

1.4. Kāy-ā­nu-­passa­nā-­­paṭi­kūla­mana­si­kāra­pabba	1.4. Focusing on the Repulsive
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Variant: udariyaṁ karīsaṁ → karīsaṁ matthaluṅgaṁ (mr)	Furthermore, a monk examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: ‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Variant: putoḷi → mūtoḷī (sya-all, km); mutoli (pts1ed)	It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with good eyesight were to open it and examine the contents: ‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: ‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti.	(...repeat 31 body parts...)

(4sp elided refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā …pe…

And so they live continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing...

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.	This meditation method is one way that a monk continuously sees the body as a body [as it truly is].
Paṭi­kūla-­mana­si-­kāra-­pabbaṁ niṭṭhitaṁ.	The chapter on attention to the repulsive is finished.

22.1.5 Kāy-ā­nu-­passa­nā-­­dhātu­mana­si­kāra­-pabba: Focusing on the Elements

1.5. Kāy-ā­nu-­passa­nā-­­dhātu­mana­si­kāra­pabba	1.5. Focusing on the Elements
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.	Furthermore, a monk examines their own body, whatever its placement or posture, according to the elements: ‘In this body there is the earth element, the water element, the fire element, and the air element.’
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: ‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.	It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions.

(4sp elided refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā …pe…

And so they live continuously seeing the body as a body [as it truly is] internally,… , internally and externally, … seeing the Dharma of the body originating and vanishing...

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.	This meditation method is one way that a monk continuously sees the body as a body [as it truly is].
Dhātu-­mana­s-i­kāra-­pabbaṁ niṭṭhitaṁ.	The chapter on attention to elements is finished.

22.1.6 Kāy-ā­nu-­passa­nā-­­nava­siva­thi­ka-pabba: The Charnel Ground Contemplations

1.6. Kāy-ā­nu-­passa­nā-­­nava­siva­thi­kapabba	1.6. The Charnel Ground Contemplations
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe…	Furthermore, suppose a monk were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally …
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.	That too is how a monk meditates by continuously seeing the true nature of the body.
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. Variant: kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ → suvānehi vā khajjamānaṁ sigālehi vā khajjamānaṁ (si, sya-all, km), supāṇehi vā khajjamānaṁ sigālehi vā khajjamānaṁ (pts1ed)So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe…	Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally …
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.	That too is how a monk meditates by continuously seeing the true nature of the body.
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…	Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …
Aṭṭhikasaṅkhalikaṁ nimaṁsa­lohita­makkhitaṁ nhārusambandhaṁ …pe…	A skeleton without flesh but smeared with blood, and held together by sinews …
Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…	A skeleton rid of flesh and blood, held together by sinews …
Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. Variant: aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ → aññena kaṭaṭṭhikaṁ aññena piṭṭhaṭṭhikaṁ aññena kaṇḍakaṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena uraṭṭhikaṁ aññena aṁsaṭṭhikaṁ aññena bāhuṭṭhikaṁ (sya-all, km) | aññena kaṭiṭṭhikaṁ → aññena piṭṭhiṭṭhikaṁ aññena kaṭaṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ (si)So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā …pe… viharati.	Bones without sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkha­vaṇṇa­paṭi­bhāgāni …pe…	White bones, the color of shells …
Aṭṭhikāni puñjakitāni terovassikāni …pe…	Decrepit bones, heaped in a pile …
Aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṁ upasaṁharati: ‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. Samudaya-­dhamm-ā­nu-­passī vā kāyasmiṁ viharati, vaya-dhamm-ānu-passī vā kāyasmiṁ viharati, samudaya­va­ya-­dhamm-ā­nu-­passī vā kāyasmiṁ viharati. ‘Atthi kāyo’ti vā panassa sati pacc-upaṭ-ṭhitā hoti yāvadeva ñāṇa-mattāya paṭis-sati-mattāya anissito ca viharati, na ca kiñci loke upādiyati.	Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ And so they meditate continuously seeing the true nature of the body internally, externally, and both internally and externally. They meditate continuously seeing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or rememberfulness is established that the body exists, to the extent necessary for knowledge and rememberfulness. They meditate independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.	This meditation method is one way that a monk continuously sees the body as a body [as it truly is].
Nava-sivathika-pabbaṁ niṭṭhitaṁ.	The chapter on nine cemetary stages is finished.

(end of kāya anu-passana)

Cuddasa kāyānupassanā niṭṭhitā.

The section on continuously seeing the body is finished.

22.2 Vedan-ānu-passanā: continuously seeing the sensations

2. Vedanānupassanā	2. continuously seeing the sensations
Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?	And how does a monk meditate continuously seeing the true nature of sensations?

22.2.1 – (3 kinds of sensation: pleasant, painful, neutral)

Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti.	It’s when a monk who feels a pleasant sensation knows: ‘I feel a pleasant sensation.’
Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.	When they feel a painful sensation, they know: ‘I feel a painful sensation.’
Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.	When they feel a neutral sensation, they know: ‘I feel a neutral sensation.’

22.2.2 – (2 kinds of pleasant: carnal, spiritual)

Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.	When they feel a material pleasant sensation, they know: ‘I feel a material pleasant sensation.’
Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti.	When they feel a spiritual pleasant sensation, they know: ‘I feel a spiritual pleasant sensation.’

22.2.3 – (2 kinds of painful: carnal, spiritual)

Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.	When they feel a material painful sensation, they know: ‘I feel a material painful sensation.’
Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.	When they feel a spiritual painful sensation, they know: ‘I feel a spiritual painful sensation.’

22.2.4 – (2 kinds of neutral: carnal, spiritual)

Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.	When they feel a material neutral sensation, they know: ‘I feel a material neutral sensation.’
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.	When they feel a spiritual neutral sensation, they know: ‘I feel a spiritual neutral sensation.’

(4sp refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā vedanāsu vedan-ānu-passī viharati,	They live continuously seeing sensations as sensations [as they truly are] internally,
bahiddhā vā vedanāsu vedan-ānu-passī viharati,	They live continuously seeing sensations as sensations [as they truly are] externally,
ajjhatta-bahiddhā vā vedanāsu vedan-ānu-passī viharati.	They live continuously seeing sensations as sensations [as they truly are] internally and externally,
Samudaya-­dhamm-ānu-passī vā vedanāsu viharati,	They live continuously seeing the Dharma of sensations’ nature to originate,
vaya-dhamm-ānu-passī vā vedanāsu viharati,	They live continuously seeing the Dharma of sensations’ nature to vanish,
samudaya­vaya­dhamm-ānu­passī vā vedanāsu viharati.	They live continuously seeing the Dharma of sensations’ nature to originate and vanish,
‘Atthi vedanā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti	Or remembrance [of Dharma] is established that sensations exists,
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya	to the extent necessary for knowledge and remembrance.
anissito ca viharati, na ca kiñci loke upādiyati.	They live independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.	This meditation method is one way that a monk continuously sees sensations as sensations [as they truly are].
Vedan-ānu-passanā niṭṭhitā.	The section on continuously seeing sensations is finished.

22.3 Citt-ānu-passanā: continuously seeing the Mind

3. Cittānupassanā	3. continuously seeing the Mind
Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?	And how does a monk meditate continuously seeing the true nature of the mind?
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.	It’s when a monk understands mind with greed as ‘mind with greed,’ and mind without greed as ‘mind without greed.’ They understand mind with hate as ‘mind with hate,’ and mind without hate as ‘mind without hate.’ They understand mind with delusion as ‘mind with delusion,’ and mind without delusion as ‘mind without delusion.’ They know constricted mind as ‘constricted mind,’ and scattered mind as ‘scattered mind.’ They know expansive mind as ‘expansive mind,’ and unexpansive mind as ‘unexpansive mind.’ They know mind that is not supreme as ‘mind that is not supreme,’ and mind that is supreme as ‘mind that is supreme.’ They know mind undistractified-&-lucidified in meditation as ‘mind undistractified-&-lucidified in meditation,’ and mind not undistractified-&-lucidified in meditation as ‘mind not undistractified-&-lucidified in meditation.’ They know freed mind as ‘freed mind,’ and unfreed mind as ‘unfreed mind.’

(4sp refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā citte citt-ānu-passī viharati,	They live continuously seeing mind as a mind [as it truly is] internally,
bahiddhā vā citte citt-ānu-passī viharati,	They live continuously seeing mind as a mind [as it truly is] externally,
ajjhatta-bahiddhā vā citte citt-ānu-passī viharati.	They live continuously seeing mind as a mind [as it truly is] internally and externally,
Samudaya-­dhamm-ā­nu-­passī vā cittasmiṁ viharati,	They live continuously seeing the Dharma of the mind’s nature to originate,
vaya-dhamm-ānu-passī vā cittasmiṁ viharati,	They live continuously seeing the Dharma of the mind’s nature to vanish,
Samudaya-­va­ya-­dhamm-ā­nu-­passī vā cittasmiṁ viharati.	They live continuously seeing the Dharma of the mind’s nature to originate and vanish,
‘Atthi cittan’ti vā panassa sati pacc-upaṭ-ṭhitā hoti	Or remembrance [of Dharma] is established that the mind exists,
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya	to the extent necessary for knowledge and remembrance.
anissito ca viharati, na ca kiñci loke upādiyati.	They live independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.	This meditation method is one way that a monk continuously sees the mind as the mind [as it truly is].
Cittānupassanā niṭṭhitā.	The section on continuously seeing the mind is finished.

22.4 Dhamm-ānu-passanā: continuously seeing The Dharma

4. Dhammānupassanā

4. continuously seeing The Dharma

22.4.1 Dhamm-ā­nu­-passa­nā-­nīvaraṇa­-pabba: The Hindrances

4.1. Dhamm-ā­nu­-passa­nā-­nīvaraṇa­pabba	4.1. The Hindrances
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?	And how does a monk meditate continuously seeing the true nature of dharmas?
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?	It’s when a monk meditates by continuously seeing the true nature of dharmas with respect to the five hindrances. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the five hindrances?
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti.	It’s when a monk who has sensual desire in them understands: ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand: ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti.	When they have ill will in them, they understand: ‘I have ill will in me.’ When they don’t have ill will in them, they understand: ‘I don’t have ill will in me.’ They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti.	When they have dullness and drowsiness in them, they understand: ‘I have dullness and drowsiness in me.’ When they don’t have dullness and drowsiness in them, they understand: ‘I don’t have dullness and drowsiness in me.’ They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti.	When they have restlessness and remorse in them, they understand: ‘I have restlessness and remorse in me.’ When they don’t have restlessness and remorse in them, they understand: ‘I don’t have restlessness and remorse in me.’ They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti.	When they have doubt in them, they understand: ‘I have doubt in me.’ When they don’t have doubt in them, they understand: ‘I don’t have doubt in me.’ They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

(4sp refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] internally,
bahiddhā vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] externally,
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati.	They live continuously seeing Dharma as Dharma [as it truly is] internally and externally,
Samudaya-­dhamm-ānu­passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to originate,
vaya-dhamm-ānu-passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to vanish,
Samudaya-­vaya-dhamm-ānu­passī vā dhammesu viharati.	They live continuously seeing the Dharma of the Dharma’s nature to originate and vanish,
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti	Or remembrance [of Dharma] is established that the Dharma exists,
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya	to the extent necessary for knowledge and remembrance.
anissito ca viharati, na ca kiñci loke upādiyati.	They live independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati	This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is]
pañcasu nīvaraṇesu.	regarding the five hindrances.
Nīvaraṇa-pabbaṁ niṭṭhitaṁ.	The section on hindrances is finished.

22.4.2 Dhamm-ā­nu­-passa­nā-­khandha­-pabba: The Aggregates

4.2. Dhamm-ā­nu­-passa­nā-­khandha­pabba	4.2. The Aggregates
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?	Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the five grasping aggregates. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the five grasping aggregates?
Idha, bhikkhave, bhikkhu: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti,	It’s when a monk contemplates: Such is form, such is the origin of form, such is the ending of form. Such is sensation, such is the origin of sensation, such is the ending of sensation. Such is perception, such is the origin of perception, such is the ending of perception. Such are co-activitys, such is the origin of co-activitys, such is the ending of co-activitys. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

(4sp refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] internally,
bahiddhā vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] externally,
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati.	They live continuously seeing Dharma as Dharma [as it truly is] internally and externally,
Samudaya-­dhamm-ānu­passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to originate,
vaya-dhamm-ānu-passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to vanish,
Samudaya-­vaya-dhamm-ānu­passī vā dhammesu viharati.	They live continuously seeing the Dharma of the Dharma’s nature to originate and vanish,
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti	Or remembrance [of Dharma] is established that the Dharma exists,
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya	to the extent necessary for knowledge and remembrance.
anissito ca viharati, na ca kiñci loke upādiyati.	They live independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati	This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is]
pañcasu upādānakkhandhesu.	regarding the five grasping aggregates.
Khandha-pabbaṁ niṭṭhitaṁ.	The section on aggregates is finished.

22.4.3 Dhamm-ā­nu­-passa­nā-­āyatana­-pabba: The Sense Fields

4.3. Dhamm-ā­nu­-passa­nā-­āyatana­pabba	4.3. The Sense Fields
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?	Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the six interior and exterior sense fields. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the six interior and exterior sense fields?
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.	It’s when a monk understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.
Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.	They understand the ear, sounds, and the fetter …
Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.	They understand the nose, smells, and the fetter …
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.	They understand the tongue, tastes, and the fetter …
Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.	They understand the body, touches, and the fetter …
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti.	They understand the mind, thoughts, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future.

(4sp refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] internally,
bahiddhā vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] externally,
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati.	They live continuously seeing Dharma as Dharma [as it truly is] internally and externally,
Samudaya-­dhamm-ānu­passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to originate,
vaya-dhamm-ānu-passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to vanish,
Samudaya-­vaya-dhamm-ānu­passī vā dhammesu viharati.	They live continuously seeing the Dharma of the Dharma’s nature to originate and vanish,
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti	Or remembrance [of Dharma] is established that the Dharma exists,
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya	to the extent necessary for knowledge and remembrance.
anissito ca viharati, na ca kiñci loke upādiyati.	They live independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati	This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is]
chasu ajjhattika-bāhiresu āyatanesu.	with respect to the six internal and external sense fields.
Āyatana-pabbaṁ niṭṭhitaṁ.	The section on sense fields is finished.

22.4.4 Dhamm-ā­nu­-passa­nā-­bojjha­­ṅ­ga­-pabba: The Awakening Factors

4.4. Dhamm-ā­nu­-passa­nā-­bojjha­­ṅ­ga­pabba	4.4. The Awakening Factors
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?	Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the seven awakening factors. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the seven awakening factors?
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.	It’s when a monk who has the awakening factor of rememberfulness in them understands: ‘I have the awakening factor of rememberfulness in me.’ When they don’t have the awakening factor of rememberfulness in them, they understand: ‘I don’t have the awakening factor of rememberfulness in me.’ They understand how the awakening factor of rememberfulness that has not arisen comes to arise; and how the awakening factor of rememberfulness that has arisen becomes fulfilled by development.
Santaṁ vā ajjhattaṁ dhamma­vi­ca­ya­s­amboj­jha­­ṅ­gaṁ ‘atthi me ajjhattaṁ dhamma­vi­ca­ya­s­amboj­jha­­ṅ­go­’ti pajānāti, asantaṁ vā ajjhattaṁ dhamma­vi­ca­ya­s­amboj­jha­­ṅ­gaṁ ‘natthi me ajjhattaṁ dhamma­vi­ca­ya­s­amboj­jha­­ṅ­go­’ti pajānāti, yathā ca anuppannassa dhamma­vi­ca­ya­s­amboj­jha­­ṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhamma­vi­ca­ya­s­amboj­jha­­ṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīri­ya­s­amboj­jha­­ṅ­go­’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīri­ya­s­amboj­jha­­ṅ­go­’ti pajānāti, yathā ca anuppannassa vīri­ya­s­amboj­jha­­ṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīri­ya­s­amboj­jha­­ṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ passaddhi­s­amboj­jha­­ṅ­gaṁ ‘atthi me ajjhattaṁ passaddhi­s­amboj­jha­­ṅ­go­’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhi­s­amboj­jha­­ṅ­gaṁ ‘natthi me ajjhattaṁ passaddhi­s­amboj­jha­­ṅ­go­’ti pajānāti, yathā ca anuppannassa passaddhi­s­amboj­jha­­ṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhi­s­amboj­jha­­ṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samā­dhi­­s­amboj­jha­­ṅ­go­’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samā­dhi­­s­amboj­jha­­ṅ­go­’ti pajānāti, yathā ca anuppannassa samā­dhi­­s­amboj­jha­­ṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa samā­dhi­­s­amboj­jha­­ṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti. Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhā­s­amboj­jha­­ṅ­go­’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhā­s­amboj­jha­­ṅ­go­’ti pajānāti, yathā ca anuppannassa upekkhā­s­amboj­jha­­ṅ­gassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhā­s­amboj­jha­­ṅ­gassa bhāvanāya pāripūrī hoti tañca pajānāti.	When they have the awakening factor of investigation of dharmas … energy … rapture … pacification … undistractible-lucidity … equanimous-observation in them, they understand: ‘I have the awakening factor of equanimous-observation in me.’ When they don’t have the awakening factor of equanimous-observation in them, they understand: ‘I don’t have the awakening factor of equanimous-observation in me.’ They understand how the awakening factor of equanimous-observation that has not arisen comes to arise; and how the awakening factor of equanimous-observation that has arisen becomes fulfilled by development.

(4sp refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] internally,
bahiddhā vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] externally,
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati.	They live continuously seeing Dharma as Dharma [as it truly is] internally and externally,
Samudaya-­dhamm-ānu­passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to originate,
vaya-dhamm-ānu-passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to vanish,
Samudaya-­vaya-dhamm-ānu­passī vā dhammesu viharati.	They live continuously seeing the Dharma of the Dharma’s nature to originate and vanish,
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti	Or remembrance [of Dharma] is established that the Dharma exists,
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya	to the extent necessary for knowledge and remembrance.
anissito ca viharati, na ca kiñci loke upādiyati.	They live independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati	This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is]
sattasu bojjh-aṅgesu.	with respect to the seven awakening factors.
Bojjhaṅga-pabbaṁ niṭṭhitaṁ.	The section on awakening factors is finished.

22.4.5 Dhammā­nu­passa­nāsa­c­ca­-pabba: The Truths

4.5. Dhammā­nu­passa­nāsa­c­ca­pabba	4.5. The Truths
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?	Furthermore, a monk meditates by continuously seeing the true nature of dharmas with respect to the four noble truths. And how does a monk meditate continuously seeing the true nature of dharmas with respect to the four noble truths?
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.	It’s when a monk truly understands: ‘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.’
Paṭhama-bhāṇavāro niṭṭhito.	The first recitation section is finished.

22.4.5.1 Dukkha-sacca-niddesa: The Truth of Suffering

4.5.1. Dukkhasaccaniddesa	4.5.1. The Truth of Suffering
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?	And what is the noble truth of suffering?
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, soka­parideva­dukkha­domanassu­pā­yā­sāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā. Variant: dukkho → appiyehi …pe… vippayogo dukkhotipāṭho ceva taṁniddeso ca katthaci na dissati, aṭṭhakathāyampi taṁsaṁvaṇṇanā	Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
Katamā ca, bhikkhave, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, ayaṁ vuccati, bhikkhave, jāti.	And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the sets of dharma, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth.
Katamā ca, bhikkhave, jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccati, bhikkhave, jarā.	And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age.
Katamañca, bhikkhave, maraṇaṁ? Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyas­s­upacchedo­, Variant: Yaṁ → yā (sya-all, km)idaṁ vuccati, bhikkhave, maraṇaṁ.	And what is death? The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. This is called death.
Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, ayaṁ vuccati, bhikkhave, soko.	And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. This is called sorrow.
Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccati, bhikkhave, paridevo.	And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation.
Katamañca, bhikkhave, dukkhaṁ? Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, dukkhaṁ.	And what is pain? Physical pain, physical displeasure, the painful, unpleasant sensation that’s born from physical contact. This is called pain.
Katamañca, bhikkhave, domanassaṁ? Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, domanassaṁ.	And what is sadness? Mental pain, mental displeasure, the painful, unpleasant sensation that’s born from mental contact. This is called sadness.
Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccati, bhikkhave, upāyāso.	And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress.
Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṁ saṅgati samāgamo samodhānaṁ missībhāvo, ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho.	And what is meant by ‘association with the disliked is suffering’? There are sights, sounds, smells, tastes, touches, and thoughts that are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: this is what is meant by ‘association with the disliked is suffering’.
Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo, ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho.	And what is meant by ‘separation from the liked is suffering’? There are sights, sounds, smells, tastes, touches, and thoughts that are likable, desirable, and agreeable. And there are those who want to benefit, help, comfort, and protect you. The division from these, the disconnection, segregation, and parting from them: this is what is meant by ‘separation from the liked is suffering’.
Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Maraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. Soka­parideva­dukkha­domanassu­pā­yā­s­adha­m­māna­ṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na soka­parideva­dukkha­domanassu­pā­yā­s­adha­mmā assāma, na ca vata no soka­parideva­dukkha­domanassu­pā­yāsaā āgaccheyyun’ti. Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.	And what is meant by ‘not getting what you wish for is suffering’? In sentient beings who are liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’ In sentient beings who are liable to grow old … fall ill … die … experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ But you can’t get that by wishing. This is what is meant by ‘not getting what you wish for is suffering.’
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyya­thi­daṁ—­rūpu­pādā­na­k­khandho­, ved­anupādāna­k­khandho­, saññupādānakkhandho, saṅkhā­r­upādāna­k­khandho­, viññā­ṇ­upādāna­k­khandho­. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.	And what is meant by ‘in brief, the five grasping aggregates are suffering’? They are the grasping aggregates that consist of form, sensation, perception, co-activitys, and consciousness. This is what is meant by ‘in brief, the five grasping aggregates are suffering’.
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.	This is called the noble truth of suffering.

22.4.5.2 Samudaya-sacca-niddesa: The Origin of Suffering

4.5.2. Samudayasaccaniddesa	4.5.2. The Origin of Suffering
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?	And what is the noble truth of the origin of suffering?
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatra­tatrā­bhi­nandi­nī­, seyyathidaṁ— Variant: ponobbhavikā → ponobhavikā (bj, pts1ed)kāmataṇhā bhavataṇhā vibhavataṇhā.	It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence.
Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	But where does that craving arise and where does it settle? Whatever in the world seems nice and pleasant, it is there that craving arises and settles.
Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṁ loke …pe… ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear … nose … tongue … body … mind in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Sights … sounds … smells … tastes … touches … thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles.
Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Eye contact … ear contact … nose contact … tongue contact … body contact … mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	sensation born of eye contact … sensation born of ear contact … sensation born of nose contact … sensation born of tongue contact … sensation born of body contact … sensation born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles.
Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.	Considerations regarding sights … considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles.
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.	This is called the noble truth of the origin of suffering.

22.4.5.3 Nirodha-sacca-niddesa: The Cessation of Suffering

4.5.3. Nirodhasaccaniddesa	4.5.3. The Cessation of Suffering
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? Variant: dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km)	And what is the noble truth of the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.	It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.
Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases.
Kiñca loke piyarūpaṁ sātarūpaṁ? Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṁ loke …pe… ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. …
Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.
Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.	Considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving is given up and ceases.
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.	This is called the noble truth of the cessation of suffering.

22.4.5.4 Magga-sacca-niddesa: The Path

4.5.4. Maggasaccaniddesa	4.5.4. The Path
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?	And what is the noble truth of the practice that leads to the cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.	It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Katamā ca, bhikkhave, sammādiṭṭhi? Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkha­nirodha­gāmi­niyā paṭipadāya ñāṇaṁ. Ayaṁ vuccati, bhikkhave, sammādiṭṭhi.	And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.
Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo. Ayaṁ vuccati, bhikkhave, sammāsaṅkappo.	And what is right thought? Thoughts of renunciation, good will, and harmlessness. This is called right thought.
Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. Variant: veramaṇī → veramaṇi (mr)Ayaṁ vuccati, bhikkhave, sammāvācā.	And what is right speech? The refraining from lying, divisive speech, harsh speech, and talking nonsense. This is called right speech.
Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī. Ayaṁ vuccati, bhikkhave, sammākammanto.	And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action.
Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti. Ayaṁ vuccati, bhikkhave, sammāājīvo.	And what is right livelihood? It’s when a noble-one's-disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.
Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, sammāvāyāmo.	And what is right effort? It’s when a monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort.
Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Ayaṁ vuccati, bhikkhave, sammāsati.	And what is right rememberfulness? It’s when a monk meditates by continuously seeing the true nature of the body—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of sensations—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of the mind—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. They meditate continuously seeing the true nature of dharmas—ardent, aware, and rememberful [of the Dharma], rid of desire and aversion for the world. This is called right rememberfulness.
Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassa­domanassā­naṁ atthaṅgamā adukkhamasukhaṁ upekkhā­sati­pā­ri­suddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, sammāsamādhi.	And what is right undistractible-lucidity? It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation. As the directed-thought and evaluation are stilled, they enter and remain 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. And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimous-observation, rememberful [of the Dharma] and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful [of the Dharma], one meditates in pleasure.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and rememberfulness. This is called right undistractible-lucidity.
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.	This is called the noble truth of the practice that leads to the cessation of suffering.

(4sp refrain: internal, external, origination and vanishing)

Iti ajjhattaṁ vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] internally,
bahiddhā vā dhammesu dhamm-ānu-passī viharati,	They live continuously seeing Dharma as Dharma [as it truly is] externally,
Ajjhatta-bahiddhā vā dhammesu dhamm-ānu-passī viharati.	They live continuously seeing Dharma as Dharma [as it truly is] internally and externally,
Samudaya-­dhamm-ānu­passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to originate,
vaya-dhamm-ānu-passī vā dhammesu viharati,	They live continuously seeing the Dharma of the Dharma’s nature to vanish,
Samudaya-­vaya-dhamm-ānu­passī vā dhammesu viharati.	They live continuously seeing the Dharma of the Dharma’s nature to originate and vanish,
‘Atthi dhammā’ti vā panassa sati pacc-upaṭ-ṭhitā hoti	Or remembrance [of Dharma] is established that the Dharma exists,
Yāva-deva ñāṇa-mattāya paṭis-sati-mattāya	to the extent necessary for knowledge and remembrance.
anissito ca viharati, na ca kiñci loke upādiyati.	They live independent, not grasping at anything in the world.

(end of meditation section)

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati	This meditation method is one way that a monk continuously sees Dharma as Dharma [as it truly is]
catūsu ariyasaccesu.	with respect to the four noble truths.
Sacca-pabbaṁ niṭṭhitaṁ.	The section on [noble] truths is finished.
Dhammānupassanā niṭṭhitā.	The section on continuous seeing of Dharma is finished.

22.10 – (conclusion: the guarantee of 7)

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.	Anyone who develops these four kinds of rememberfulness meditation in this way for seven years can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.
Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.	Let alone seven years, anyone who develops these four kinds of rememberfulness meditation in this way for six years … five years … four years … three years … two years … one year … seven months … six months … five months … four months … three months … two months … one month … a fortnight … Let alone a fortnight, anyone who develops these four kinds of rememberfulness meditation in this way for seven days can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti.	‘The four kinds of rememberfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize nirvana.’ That’s what I said, and this is why I said it.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.	That is what the Buddha said. Satisfied, the monks were happy with what the Buddha said.
Mahā-sa­ti-pa­ṭ­ṭhāna-­suttaṁ niṭṭhitaṁ navamaṁ.	The great discourse on establishing remembrance of Dharma is finished.

(end of sutta⏹️)

23 - DN 23 Pāyāsi: With Pāyāsi

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 23	Long Discourses 23
Pāyāsisutta	With Pāyāsi
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ āyasmā kumārakassapo kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṃ nagaraṃ tadavasari.	At one time Venerable Kumāra Kassapa was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan citadel named Setavyā.
Tatra sudaṃ āyasmā kumārakassapo setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane.	He stayed in the grove of Indian Rosewood to the north of Setavyā.
Tena kho pana samayena pāyāsi rājañño setabyaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.	Now at that time the chieftain Pāyāsi was living in Setavyā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality.

23.1 - On Pāyāsi

1. Pāyāsirājaññavatthu	1. On Pāyāsi
Tena kho pana samayena pāyāsissa rājaññassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti:	Now at that time Pāyāsi had the following harmful misconception:
“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.	“There’s no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”
Assosuṃ kho setabyakā brāhmaṇagahapatikā:	The brahmins and householders of Setavyā heard:
“samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane.	“It seems the ascetic Kumāra Kassapa—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā.
Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca.	‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.	It’s good to see such perfected ones.”
Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvanaṃ.	Then, having departed Setavyā, they formed into companies and headed north to the grove.
Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṃ upagato hoti.	Now at that time the chieftain Pāyāsi had retired to the upper floor of his stilt longhouse for his midday nap.
Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṃsapāvanaṃ,	He saw the brahmins and householders heading north towards the grove,
disvā khattaṃ āmantesi:	and addressed his steward:
“kiṃ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvanan”ti?	“My steward, why are the brahmins and householders heading north towards the grove?”
“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane.	“The ascetic Kumāra Kassapa—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā.
Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato:	He has this good reputation:
‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti.	‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’
Tamete bhavantaṃ kumārakassapaṃ dassanāya upasaṅkamantī”ti.	They’re going to see that Kumāra Kassapa.”
“Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṃ vadehi:	“Well then, go to the brahmins and householders and say to them:
‘pāyāsi, bho, rājañño evamāha—	‘Sirs, the chieftain Pāyāsi asks
āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī’ti.	you to wait, as he will also go to see the ascetic Kumāra Kassapa.’
Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti:	Before Kumāra Kassapa convinces those foolish and incompetent brahmins and householders that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti.	there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds—
Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.	for none of these things are true!”
“Evaṃ, bho”ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca:	“Yes, sir,” replied the steward, and did as he was asked.
“pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī”ti.
Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṃsapāvanaṃ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.	Then Pāyāsi escorted by the brahmins and householders, went up to Kumāra Kassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side.
Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṃ kumārakassapaṃ abhivādetvā ekamantaṃ nisīdiṃsu;	Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kumāra Kassapa, some announced their name and clan, while some kept silent.
appekacce āyasmatā kumārakassapena saddhiṃ sammodiṃsu;
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.
Appekacce yenāyasmā kumārakassapo tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu.
Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu.
Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

23.2 - Nihilism

2. Natthikavāda	2. Nihilism
Ekamantaṃ nisinno kho pāyāsi rājañño āyasmantaṃ kumārakassapaṃ etadavoca:	Seated to one side, the chieftain Pāyāsi said to Venerable Kumāra Kassapa:
“ahañhi, bho kassapa, evaṃvādī evaṃdiṭṭhī:	“Master Kassapa, this is my doctrine and view:
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	‘There’s no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’”
“Nāhaṃ, rājañña, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā.	“Well, chieftain, I’ve never seen or heard of anyone holding such a doctrine or view.
Kathañhi nāma evaṃ vadeyya:	For how on earth can anyone say such a thing?
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti?

23.2.1 - The Simile of the Moon and Sun

2.1. Candimasūriyaupamā	2.1. The Simile of the Moon and Sun
Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi.	Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, rājañña,	What do you think, chieftain?
ime candimasūriyā imasmiṃ vā loke parasmiṃ vā, devā vā te manussā vā”ti?	Are the moon and sun in this world or the other world? Are they gods or humans?”
“Ime, bho kassapa, candimasūriyā parasmiṃ loke, na imasmiṃ; devā te na manussā”ti.	“They are in the other world, Master Kassapa, and they are gods, not humans.”
“Imināpi kho te, rājañña, pariyāyena evaṃ hotu—	“By this method it ought to be proven that
itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.	there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti:	“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”
“Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṃ hoti:	“Is there a method by which you can prove what you say?”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti?
“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	“There is, Master Kassapa.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
“Yathā kathaṃ viya, rājaññā”ti?	“How, exactly, chieftain?”
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.	“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.	Some time later they become sick, suffering, gravely ill.
Yadāhaṃ jānāmi:	When I know that
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	they will not recover from their illness, I go to them and say:
‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	‘Sirs, there are some ascetics and brahmins who have this doctrine and view:
“ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.	“Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī.	You do all these things.
Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissanti.	If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a place of loss, a bad place, the underworld, hell.
Sace, bho, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyātha, yena me āgantvā āroceyyātha:	If that happens, sirs, come and tell me that
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.	there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.
Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti.	I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti.	They agree to this. But they don’t come back to tell me, nor do they send a messenger.
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	This is the method by which I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”

23.2.2 - The Simile of the Bandit

2.2. Coraupamā	2.2. The Simile of the Bandit
“Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.	“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.
Taṃ kiṃ maññasi, rājañña,	What do you think, chieftain?
idha te purisā coraṃ āgucāriṃ gahetvā dasseyyuṃ:	Suppose they were to arrest a bandit, a criminal and present him to you, saying:
‘ayaṃ te, bhante, coro āgucārī;	‘Sir, this is a bandit, a criminal.
imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti.	Punish him as you will.’
Te tvaṃ evaṃ vadeyyāsi:	Then you’d say to them:
‘tena hi, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṃ chindathā’ti.	‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, at the place of execution to the south of the city, chop off his head.’
Te ‘sādhū’ti paṭissutvā taṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṃ.	Saying, ‘Good,’ they’d do as they were told, sitting him down at the place of execution.
Labheyya nu kho so coro coraghātesu:	Could that bandit get the executioners to wait, saying:
‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti, udāhu vippalapantasseva coraghātā sīsaṃ chindeyyun”ti?	‘Please, good executioners! I have friends and colleagues, relatives and kin in such and such village or town. Wait until I’ve visited them, then I’ll come back’? Or would they just chop off his head as he prattled on?”
“Na hi so, bho kassapa, coro labheyya coraghātesu:
‘āgamentu tāva bhavanto coraghātā amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti.
Atha kho naṃ vippalapantasseva coraghātā sīsaṃ chindeyyun”ti.	“They’d just chop off his head.”
“So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati:	“So even a human bandit couldn’t get his human executioners to stay his execution.
‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti.
Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā labhissanti nirayapālesu:	What then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying:
‘āgamentu tāva bhavanto nirayapālā, yāva mayaṃ pāyāsissa rājaññassa gantvā ārocema:	‘Please, good wardens of hell! Wait until I’ve gone to the chieftain Pāyāsi to tell him that
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”’ti?	there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds’?
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:	By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti:	“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṃ hoti:	“Is there a method by which you can prove what you say?”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti?
“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	“There is, Master Kassapa.”
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.
“Yathā kathaṃ viya, rājaññā”ti?	“How, exactly, chieftain?”
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.	“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.
Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.	Some time later they become sick, suffering, gravely ill.
Yadāhaṃ jānāmi:	When I know that
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	they will not recover from their illness, I go to them and say:
‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	‘Sirs, there are some ascetics and brahmins who have this doctrine and view:
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.	“Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī.	You do all these things.
Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti.	If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.
Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha, yena me āgantvā āroceyyātha:	If that happens, sirs, come and tell me that
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.	there is an afterlife.
Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti.	I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti.	They agree to this. But they don’t come back to tell me, nor do they send a messenger.
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	This is the method by which I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”

23.2.3 - The Simile of the Sewer

2.3. Gūthakūpapurisaupamā	2.3. The Simile of the Sewer
“Tena hi, rājañña, upamaṃ te karissāmi.	“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṃ nimuggo assa.	Suppose there were a man sunk over his head in a sewer.
Atha tvaṃ purise āṇāpeyyāsi:	Then you were to order someone
‘tena hi, bho, taṃ purisaṃ tamhā gūthakūpā uddharathā’ti.	to pull him out of the sewer,
Te ‘sādhū’ti paṭissutvā taṃ purisaṃ tamhā gūthakūpā uddhareyyuṃ.	and they’d agree to do so.
Te tvaṃ evaṃ vadeyyāsi:	Then you’d tell them to
‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjathā’ti.	carefully scrape the dung off that man’s body with bamboo scrapers,
Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjeyyuṃ.	and they’d agree to do so.
Te tvaṃ evaṃ vadeyyāsi:	Then you’d tell them to
‘tena hi, bho, tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭethā’ti.	carefully scrub that man’s body down with pale clay three times,
Te tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭeyyuṃ.	and they’d do so.
Te tvaṃ evaṃ vadeyyāsi:	Then you’d tell them to
‘tena hi, bho, taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ karothā’ti.	smear that man’s body with oil, and carefully wash him down with fine paste three times,
Te taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ kareyyuṃ.	and they’d do so.
Te tvaṃ evaṃ vadeyyāsi:	Then you’d tell them to
‘tena hi, bho, tassa purisassa kesamassuṃ kappethā’ti.	dress that man’s hair and beard,
Te tassa purisassa kesamassuṃ kappeyyuṃ.	and they’d do so.
Te tvaṃ evaṃ vadeyyāsi:	Then you’d tell them to
‘tena hi, bho, tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upaharathā’ti.	provide that man with costly garlands, makeup, and clothes,
Te tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upahareyyuṃ.	and they’d do so.
Te tvaṃ evaṃ vadeyyāsi:	Then you’d tell them to
‘tena hi, bho, taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti.	bring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation,
Te taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṃ.	and they’d do so.
Taṃ kiṃ maññasi, rājañña,	What do you think, chieftain?
api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṃ gūthakūpe nimujjitukāmatā assā”ti?	Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the stilt longhouse. Would he want to dive back into that sewer again?”
“No hidaṃ, bho kassapa”.	“No, Master Kassapa.
“Taṃ kissa hetu”?	Why is that?
“Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti.	Because that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.”
“Evameva kho, rājañña, manussā devānaṃ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca.	“In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such.
Yojanasataṃ kho, rājañña, manussagandho deve ubbādhati.	The smell of humans reaches the gods even a hundred leagues away.
Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā te āgantvā ārocessanti:	What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti?	there is an afterlife?
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:	By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti:	“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …	“Can you prove it?”
“atthi, bho kassapa, pariyāyo … pe …	“I can.”
yathā kathaṃ viya, rājaññāti?	“How, exactly, chieftain?”
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā,	“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on.
te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā.	Some time later they become sick, suffering, gravely ill.
Yadāhaṃ jānāmi:	When I know that
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	they will not recover from their illness, I go to them and say:
‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	‘Sirs, there are some ascetics and brahmins who have this doctrine and view:
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti devānaṃ tāvatiṃsānaṃ sahabyatan”ti.	“Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three.”
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā.	You do all these things.
Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti, devānaṃ tāvatiṃsānaṃ sahabyataṃ.	If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in the company of the gods of the Thirty-Three.
Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha devānaṃ tāvatiṃsānaṃ sahabyataṃ, yena me āgantvā āroceyyātha:	If that happens, sirs, come and tell me that
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.	there is an afterlife.
Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti.	I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti.	They agree to this. But they don’t come back to tell me, nor do they send a messenger.
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”

23.2.4 - The Simile of the Gods of the Thirty-Three

2.4. Tāvatiṃsadevaupamā	2.4. The Simile of the Gods of the Thirty-Three
“Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṃ byākareyyāsi.	“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.
Yaṃ kho pana, rājañña, mānussakaṃ vassasataṃ, devānaṃ tāvatiṃsānaṃ eso eko rattindivo, tāya rattiyā tiṃsarattiyo māso, tena māsena dvādasamāsiyo saṃvaccharo, tena saṃvaccharena dibbaṃ vassasahassaṃ devānaṃ tāvatiṃsānaṃ āyuppamāṇaṃ.	A hundred human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such days make a month, and twelve months make a year. The gods of the Thirty Three have a lifespan of a thousand such years.
Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā devānaṃ tāvatiṃsānaṃ sahabyataṃ.	Now, as to your friends who are reborn in the company of the gods of the Thirty-Three after doing good things.
Sace pana tesaṃ evaṃ bhavissati:	If they think:
‘yāva mayaṃ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṃ pāyāsissa rājaññassa gantvā āroceyyāma:	‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.	there is an afterlife.’
Api nu te āgantvā āroceyyuṃ—	Would they come back to tell you that
itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti?	there is an afterlife?”
“No hidaṃ, bho kassapa.	“No, Master Kassapa.
Api hi mayaṃ, bho kassapa, ciraṃ kālaṅkatāpi bhaveyyāma.	For I would be long dead by then.
Ko panetaṃ bhoto kassapassa āroceti:	But Master Kassapa, who has told you
‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā.	that the gods of the Thirty-Three exist, or that they have such a long life span?
Na mayaṃ bhoto kassapassa saddahāma:	I don’t believe you.”
‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā”ti.

23.2.5 - Blind From Birth

2.5. Jaccandhaupamā	2.5. Blind From Birth
“Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakāni rūpāni, na passeyya candimasūriye.	“Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun.
So evaṃ vadeyya:	They’d say:
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī.	‘There’s no such thing as dark and bright sights, and no-one who sees them.
Natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī.	There’s no such thing as blue,
Natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī.	yellow,
Natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī.	red,
Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī.	magenta,
Natthi samavisamaṃ, natthi samavisamassa dassāvī.	even and uneven ground,
Natthi tārakāni rūpāni, natthi tārakānaṃ rūpānaṃ dassāvī.	stars,
Natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī.	moon and sun, and no-one who sees these things.
Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti.	I don’t know it or see it, therefore it doesn’t exist.’
Sammā nu kho so, rājañña, vadamāno vadeyyā”ti?	Would they be speaking rightly?”
“No hidaṃ, bho kassapa.	“No, Master Kassapa.
Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī.	There are such things as dark and bright sights, and one who sees them.
Atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī … pe …	And those other things are real, too, as is the one who sees them.
atthi samavisamaṃ, atthi samavisamassa dassāvī.
Atthi tārakāni rūpāni, atthi tārakānaṃ rūpānaṃ dassāvī.
Atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī.	So it’s not right to say this:
‘Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti.	‘I don’t know it or see it, therefore it doesn’t exist.’”
Na hi so, bho kassapa, sammā vadamāno vadeyyā”ti.
“Evameva kho tvaṃ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṃ maṃ tvaṃ evaṃ vadesi.	“In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile.
Ko panetaṃ bhoto kassapassa āroceti:
‘atthi devā tāvatiṃsā’ti vā, ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā?
Na mayaṃ bhoto kassapassa saddahāma:
‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā”ti.
“Na kho, rājañña, evaṃ paro loko daṭṭhabbo, yathā tvaṃ maññasi iminā maṃsacakkhunā.	You can’t see the other world the way you think, with the eye of the flesh.
Ye kho te, rājañña, samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṃ visodhenti.	There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the divine eye, the power of clairvoyance.
Te dibbena cakkhunā visuddhena atikkantamānusakena imañceva lokaṃ passanti parañca satte ca opapātike.	With clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn.
Evañca kho, rājañña, paro loko daṭṭhabbo;	That’s how to see the other world,
na tveva yathā tvaṃ maññasi iminā maṃsacakkhunā.	not how you think, with the eye of the flesh.
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:	By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti:	“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …	“Can you prove it?”
atthi, bho kassapa, pariyāyo … pe …	“I can.”
yathā kathaṃ viya, rājaññā”ti?	“How, exactly, chieftain?”
“Idhāhaṃ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle.	“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain.
Tassa mayhaṃ, bho kassapa, evaṃ hoti—	I think to myself:
sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṃ jāneyyuṃ:	‘If those ascetics and brahmins knew that
‘ito no matānaṃ seyyo bhavissatī’ti.	things were going to be better for them after death,
Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṃ vā khādeyyuṃ, satthaṃ vā āhareyyuṃ, ubbandhitvā vā kālaṃ kareyyuṃ, papāte vā papateyyuṃ.	they’d drink poison, slit their wrists, hang themselves, or throw themselves off a cliff.
Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṃ jānanti:	They mustn’t know that
‘ito no matānaṃ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṃ na mārenti.	things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	This is the method by which I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”

23.2.6 - The Simile of the Pregnant Woman

2.6. Gabbhinīupamā	2.6. The Simile of the Pregnant Woman
“Tena hi, rājañña, upamaṃ te karissāmi.	“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṃ.	Once upon a time, a certain brahmin had two wives.
Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā.	One had a son ten or twelve years of age, while the other was pregnant and nearing her time.
Atha kho so brāhmaṇo kālamakāsi.	Then the brahmin passed away.
Atha kho so māṇavako mātusapattiṃ etadavoca:	So the youth said to his mother’s co-wife:
‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ;	‘Lady, all the wealth, grain, silver, and gold is mine,
natthi tuyhettha kiñci.	and you get nothing.
Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.	Transfer to me my father’s inheritance.’
Evaṃ vutte, sā brāhmaṇī taṃ māṇavakaṃ etadavoca:	But the brahmin lady said:
‘āgamehi tāva, tāta, yāva vijāyāmi.	‘Wait, my dear, until I give birth.
Sace kumārako bhavissati, tassapi ekadeso bhavissati;	If it’s a boy, one portion shall be his.
sace kumārikā bhavissati, sāpi te opabhoggā bhavissatī’ti.	If it’s a girl, she will be your reward.’
Dutiyampi kho so māṇavako mātusapattiṃ etadavoca:	But for a second time,
‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ;
natthi tuyhettha kiñci.
Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.
Dutiyampi kho sā brāhmaṇī taṃ māṇavakaṃ etadavoca:
‘āgamehi tāva, tāta, yāva vijāyāmi.
Sace kumārako bhavissati, tassapi ekadeso bhavissati;
sace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti.
Tatiyampi kho so māṇavako mātusapattiṃ etadavoca:	and a third time, the youth insisted that the entire inheritance must be his.
‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ;
natthi tuyhettha kiñci.
Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.
Atha kho sā brāhmaṇī satthaṃ gahetvā ovarakaṃ pavisitvā udaraṃ opādesi:	So the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking:
‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti.	‘Until I give birth, whether it’s a boy or a girl!’
Sā attānañceva jīvitañca gabbhañca sāpateyyañca vināsesi.	She destroyed her own life and that of the fetus, as well as any wealth.
Yathā taṃ bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī, evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto;	Being foolish and incompetent, she sought an inheritance irrationally and came to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will come to ruin and disaster,
seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī.	just like that brahmin lady.
Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṃ paripācenti;	Good ascetics and brahmins don’t force what is unripe to ripen;
api ca paripākaṃ āgamenti.	rather, they wait for it to ripen.
Paṇḍitānaṃ attho hi, rājañña, samaṇabrāhmaṇānaṃ sīlavantānaṃ kalyāṇadhammānaṃ jīvitena.	For the life of clever ascetics and brahmins is beneficial.
Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṃ dīghamaddhānaṃ tiṭṭhanti tathā tathā bahuṃ puññaṃ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	So long as they remain, good ascetics and brahmins make much merit, and act for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:	By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti:	“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …	“Can you prove it?”
atthi, bho kassapa, pariyāyo … pe …	“I can.”
yathā kathaṃ viya, rājaññā”ti?	“How, exactly, chieftain?”
“Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti:	“Suppose they were to arrest a bandit, a criminal and present him to me, saying:
‘ayaṃ te, bhante, coro āgucārī;	‘Sir, this is a bandit, a criminal.
imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti.	Punish him as you will.’
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ dethā’ti.	‘Well then, sirs, place this man in a pot while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.’
Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ denti.	They agree, and do what I ask.
Yadā mayaṃ jānāma ‘kālaṅkato so puriso’ti, atha naṃ kumbhiṃ oropetvā ubbhinditvā mukhaṃ vivaritvā saṇikaṃ nillokema:	When we know that that man has passed away, we lift down the pot and break it open, uncover the mouth, and slowly peek inside, thinking:
‘appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti.	‘Hopefully we’ll see his soul escaping.’
Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma.	But we don’t see his soul escaping.
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”

23.2.7 - The Simile of the Dream

2.7. Supinakaupamā	2.7. The Simile of the Dream
“Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi.	“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like.
Abhijānāsi no tvaṃ, rājañña, divā seyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan”ti?	Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?”
“Abhijānāmahaṃ, bho kassapa, divāseyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan”ti.	“I do, sir.”
“Rakkhanti taṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti?	“At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?”
“Evaṃ, bho kassapa, rakkhanti maṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti.	“I was.”
“Api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā”ti?	“But did they see your soul entering or leaving?”
“No hidaṃ, bho kassapa”.	“No they did not.”
“Tā hi nāma, rājañña, tuyhaṃ jīvantassa jīvantiyo jīvaṃ na passissanti pavisantaṃ vā nikkhamantaṃ vā.	“So if they couldn’t even see your soul entering or leaving while you were still alive,
Kiṃ pana tvaṃ kālaṅkatassa jīvaṃ passissasi pavisantaṃ vā nikkhamantaṃ vā.	how could you see the soul of a dead man?
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:	By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti:	“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …	“Can you prove it?”
“atthi, bho kassapa, pariyāyo … pe …	“I can.”
yathā kathaṃ viya, rājaññā”ti?	“How, exactly, chieftain?”
“Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti:	“Suppose they were to arrest a bandit, a criminal and present him to me, saying:
‘ayaṃ te, bhante, coro āgucārī;	‘Sir, this is a bandit, a criminal.
imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti.	Punish him as you will.’
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulethā’ti.	‘Well then, sirs, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’
Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulenti.	They agree, and do what I ask.
Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.	So long as they are alive, they’re lighter, softer, more flexible.
Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca.	But when they die they become heavier, stiffer, less flexible.
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”

23.2.8 - The Simile of the Hot Iron Ball

2.8. Santattaayoguḷaupamā	2.8. The Simile of the Hot Iron Ball
“Tena hi, rājañña, upamaṃ te karissāmi.	“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Seyyathāpi, rājañña, puriso divasaṃ santattaṃ ayoguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ tulāya tuleyya.	Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales.
Tamenaṃ aparena samayena sītaṃ nibbutaṃ tulāya tuleyya.	After some time, when it had cooled and become nirvana'd, they’d weigh it again.
Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti?	When would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?”
“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.	“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable.
Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti.	But when it lacks heat and air—cooled and nirvana'd—it’s heavier, stiffer, and less workable.”
“Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca.	“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible.
Yadā panāyaṃ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca.	But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible.
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:	By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti:	“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …	“Can you prove it?”
atthi, bho kassapa, pariyāyo … pe …	“I can.”
yathā kathaṃ viya, rājaññā”ti?	“How, exactly, chieftain?”
“Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti:	“Suppose they were to arrest a bandit, a criminal and present him to me, saying:
‘ayaṃ te, bhante, coro āgucārī;	‘Sir, this is a bandit, a criminal.
imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti.	Punish him as you will.’
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘tena hi, bho, imaṃ purisaṃ anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti.	‘Well then, sirs, take this man’s life without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’
Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ anupahacca chaviñca … pe … jīvitā voropenti.	They agree, and do what I ask.
Yadā so āmato hoti, tyāhaṃ evaṃ vadāmi:	When he’s half-dead, I tell them to
‘tena hi, bho, imaṃ purisaṃ uttānaṃ nipātetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti.	lay him on his back in hope of seeing his soul escape.
Te taṃ purisaṃ uttānaṃ nipātenti.	They do so.
Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma.	But we don’t see his soul escaping.
Tyāhaṃ evaṃ vadāmi:	I tell them to
‘tena hi, bho, imaṃ purisaṃ avakujjaṃ nipātetha …	lay him bent over,
passena nipātetha …	to lay him on his side,
dutiyena passena nipātetha …	to lay him on the other side;
uddhaṃ ṭhapetha …	to stand him upright,
omuddhakaṃ ṭhapetha …	to stand him upside down;
pāṇinā ākoṭetha …	to strike him with fists,
leḍḍunā ākoṭetha …	stones,
daṇḍena ākoṭetha …	rods,
satthena ākoṭetha …	and swords;
odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti.	and to give him a good shaking in hope of seeing his soul escape.
Te taṃ purisaṃ odhunanti sandhunanti niddhunanti.	They do all these things.
Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma.	But we don’t see his soul escaping.
Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṃ nappaṭisaṃvedeti.	For him the eye itself is present, and so are those sights. Yet he does not experience that sense-field.
Tadeva sotaṃ hoti te saddā, tañcāyatanaṃ nappaṭisaṃvedeti.	The ear itself is present, and so are those sounds. Yet he does not experience that sense-field.
Tadeva ghānaṃ hoti te gandhā, tañcāyatanaṃ nappaṭisaṃvedeti.	The nose itself is present, and so are those smells. Yet he does not experience that sense-field.
Sāva jivhā hoti te rasā, tañcāyatanaṃ nappaṭisaṃvedeti.	The tongue itself is present, and so are those tastes. Yet he does not experience that sense-field.
Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṃ nappaṭisaṃvedeti.	The body itself is present, and so are those touches. Yet he does not experience that sense-field.
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”

23.2.9 - The Simile of the Horn Blower

2.9. Saṅkhadhamaupamā	2.9. The Simile of the Horn Blower
“Tena hi, rājañña, upamaṃ te karissāmi.	“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññataro saṅkhadhamo saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi.	Once upon a time, a certain horn blower took his horn and traveled to a borderland,
So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ bhūmiyaṃ nikkhipitvā ekamantaṃ nisīdi.	where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.
Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi:	Then the people of the borderland thought:
‘ambho kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evambandhanīyo evaṃmucchanīyo’ti.	‘What is making this sound, so arousing, desirable, intoxicating, stupefying, and captivating?’
Sannipatitvā taṃ saṅkhadhamaṃ etadavocuṃ:	They gathered around the horn blower and said:
‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evambandhanīyo evaṃmucchanīyo’ti.	‘Mister, what is making this sound, so arousing, desirable, intoxicating, stupefying, and captivating?’
‘Eso kho, bho, saṅkho nāma yasseso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evambandhanīyo evaṃmucchanīyo’ti.	‘The sound is made by this, which is called a horn.’
Te taṃ saṅkhaṃ uttānaṃ nipātesuṃ:	They laid that horn on its back, saying:
‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.	‘Speak, good horn! Speak, good horn!’
Neva so saṅkho saddamakāsi.	But still the horn made no sound.
Te taṃ saṅkhaṃ avakujjaṃ nipātesuṃ, passena nipātesuṃ, dutiyena passena nipātesuṃ, uddhaṃ ṭhapesuṃ, omuddhakaṃ ṭhapesuṃ, pāṇinā ākoṭesuṃ, leḍḍunā ākoṭesuṃ, daṇḍena ākoṭesuṃ, satthena ākoṭesuṃ, odhuniṃsu sandhuniṃsu niddhuniṃsu:	Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake.
‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti.	‘Speak, good horn! Speak, good horn!’
Neva so saṅkho saddamakāsi.	But still the horn made no sound.
Atha kho, rājañña, tassa saṅkhadhamassa etadahosi:	So the horn blower thought:
‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṃ gavesissantī’ti.	‘How foolish are these borderland folk! For how can they seek the sound of a horn so irrationally?’
Tesaṃ pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ ādāya pakkāmi.	And as they looked on, he picked up the horn, sounded it three times, and took it away with him.
Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi:	Then the people of the borderland thought:
‘yadā kira, bho, ayaṃ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṃ saṅkho saddaṃ karoti, yadā panāyaṃ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṃ saṅkho saddaṃ karotī’ti.	‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’
Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṃ passati, sotenapi saddaṃ suṇāti, ghānenapi gandhaṃ ghāyati, jivhāyapi rasaṃ sāyati, kāyenapi phoṭṭhabbaṃ phusati, manasāpi dhammaṃ vijānāti.	In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows thoughts with the mind.
Yadā panāyaṃ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṃ kappeti, cakkhunāpi rūpaṃ na passati, sotenapi saddaṃ na suṇāti, ghānenapi gandhaṃ na ghāyati, jivhāyapi rasaṃ na sāyati, kāyenapi phoṭṭhabbaṃ na phusati, manasāpi dhammaṃ na vijānāti.	But when it lacks life and warmth and consciousness it does none of these things.
Imināpi kho te, rājañña, pariyāyena evaṃ hotu:	By this method, too, it ought to be proven that
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there is an afterlife.”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti:	“Even though Master Kassapa says this, still I think that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”
“Atthi pana, rājañña, pariyāyo … pe …	“Can you prove it?”
atthi, bho kassapa, pariyāyo … pe …	“I can.”
yathā kathaṃ viya, rājaññā”ti?	“How, exactly, chieftain?”
“Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti:	“Suppose they were to arrest a bandit, a criminal and present him to me, saying:
‘ayaṃ te, bhante, coro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti.	‘Sir, this is a bandit, a criminal. Punish him as you will.’
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘tena hi, bho, imassa purisassa chaviṃ chindatha, appeva nāmassa jīvaṃ passeyyāmā’ti.	‘Well then, sirs, cut open this man’s outer skin. Hopefully we might see his soul.’
Te tassa purisassa chaviṃ chindanti.	They cut open his outer skin,
Nevassa mayaṃ jīvaṃ passāma.	but we see no soul.
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘tena hi, bho, imassa purisassa cammaṃ chindatha, maṃsaṃ chindatha, nhāruṃ chindatha, aṭṭhiṃ chindatha, aṭṭhimiñjaṃ chindatha, appeva nāmassa jīvaṃ passeyyāmā’ti.	‘Well then, sirs, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul.’
Te tassa purisassa aṭṭhimiñjaṃ chindanti, nevassa mayaṃ jīvaṃ passeyyāma.	They do so, but we see no soul.
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti:	This is how I prove that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.	there’s no afterlife.”

23.2.10 - The Simile of the Fire-Worshiping Matted-Hair Ascetic

2.10. Aggikajaṭilaupamā	2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic
“Tena hi, rājañña, upamaṃ te karissāmi.	“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati.	Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region.
Atha kho, rājañña, aññataro janapade sattho vuṭṭhāsi.	Then a caravan came out from a certain country.
Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṃ vasitvā pakkāmi.	It stayed for one night not far from that ascetic’s hermitage, and then moved on.
Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi:	The ascetic thought:
‘yannūnāhaṃ yena so satthavāso tenupasaṅkameyyaṃ, appeva nāmettha kiñci upakaraṇaṃ adhigaccheyyan’ti.	‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’
Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṃ satthavāse daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ chaḍḍitaṃ.	So he went, and he saw a young baby boy abandoned there.
Disvānassa etadahosi:	When he saw this he thought:
‘na kho me taṃ patirūpaṃ yaṃ me pekkhamānassa manussabhūto kālaṃkareyya;	‘It’s not proper for me to look on while a human being dies.
yannūnāhaṃ imaṃ dārakaṃ assamaṃ netvā āpādeyyaṃ poseyyaṃ vaḍḍheyyan’ti.	Why don’t I bring this boy back to my hermitage, nurse him, nourish him, and raise him?’
Atha kho so aggiko jaṭilo taṃ dārakaṃ assamaṃ netvā āpādesi posesi vaḍḍhesi.	So that’s what he does.
Yadā so dārako dasavassuddesiko vā hoti dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṃ uppajji.	When the boy was ten or twelve years old, the ascetic had some business come up in the country.
Atha kho so aggiko jaṭilo taṃ dārakaṃ etadavoca:	So he said to the boy:
‘icchāmahaṃ, tāta, janapadaṃ gantuṃ;	‘My dear, I wish to go to the country.
aggiṃ, tāta, paricareyyāsi.	Serve the sacred flame.
Mā ca te aggi nibbāyi.	Do not extinguish it.
Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī’ti.	But if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.’
Atha kho so aggiko jaṭilo taṃ dārakaṃ evaṃ anusāsitvā janapadaṃ agamāsi.	And having instructed the boy, the ascetic went to the country.
Tassa khiḍḍāpasutassa aggi nibbāyi.	But the boy was so intent on his play, the fire went out.
Atha kho tassa dārakassa etadahosi:	He thought:
‘pitā kho maṃ evaṃ avaca:	‘My father told me to serve the sacred flame.
“aggiṃ, tāta, paricareyyāsi.
Mā ca te aggi nibbāyi.
Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī”ti.
Yannūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyyan’ti.	Why don’t I light it again and serve it?’
Atha kho so dārako araṇisahitaṃ vāsiyā tacchi:	So he chopped the bundle of drill-sticks with the hatchet, thinking:
‘appeva nāma aggiṃ adhigaccheyyan’ti.	‘Hopefully I’ll get a fire!’
Neva so aggiṃ adhigacchi.	But he still got no fire.
Araṇisahitaṃ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṃ sakalikaṃ akāsi, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni:	He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking:
‘appeva nāma aggiṃ adhigaccheyyan’ti.	‘Hopefully I’ll get a fire!’
Neva so aggiṃ adhigacchi.	But he still got no fire.
Atha kho so aggiko jaṭilo janapade taṃ karaṇīyaṃ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṃ dārakaṃ etadavoca:	Then the matted-hair ascetic, having concluded his business in the country, returned to his own hermitage, and said to the boy:
‘kacci te, tāta, aggi na nibbuto’ti?	‘I trust, my dear, that the fire didn’t go out?’
‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi.	And the boy told him what had happened.
Tassa me etadahosi:
“pitā kho maṃ evaṃ avaca aggiṃ, tāta, paricareyyāsi.
Mā ca te, tāta, aggi nibbāyi.
Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsīti.
Yannūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyyan”ti.
Atha khvāhaṃ, tāta, araṇisahitaṃ vāsiyā tacchiṃ:
“appeva nāma aggiṃ adhigaccheyyan”ti.
Nevāhaṃ aggiṃ adhigacchiṃ.
Araṇisahitaṃ dvidhā phālesiṃ, tidhā phālesiṃ, catudhā phālesiṃ, pañcadhā phālesiṃ, dasadhā phālesiṃ, satadhā phālesiṃ, sakalikaṃ sakalikaṃ akāsiṃ, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesiṃ, udukkhale koṭṭetvā mahāvāte opuniṃ:
“appeva nāma aggiṃ adhigaccheyyan”ti.
Nevāhaṃ aggiṃ adhigacchin’ti.
Atha kho tassa aggikassa jaṭilassa etadahosi:	Then the ascetic thought:
‘yāva bālo ayaṃ dārako abyatto, kathañhi nāma ayoniso aggiṃ gavesissatī’ti.	‘How foolish is this boy, how incompetent! For how can he seek a fire so irrationally?’
Tassa pekkhamānassa araṇisahitaṃ gahetvā aggiṃ nibbattetvā taṃ dārakaṃ etadavoca:	So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said:
‘evaṃ kho, tāta, aggi nibbattetabbo.	‘Dear boy, this is how to light a fire.
Na tveva yathā tvaṃ bālo abyatto ayoniso aggiṃ gavesī’ti.	Not the foolish and incompetent way you sought it so irrationally.’
Evameva kho tvaṃ, rājañña, bālo abyatto ayoniso paralokaṃ gavesissasi.	In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.	Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.	Don’t create lasting harm and suffering for yourself!”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ.	“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception.
Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi:	King Pasenadi of Kosala knows my views, and so do foreign kings.
‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī:
“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”’ti.
Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro:	If I let go of this harmful misconception, people will say:
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.	‘How foolish is the chieftain Pāyāsi, how incompetent, that he should hold on to a mistake!’
Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.	I shall carry on with this view out of anger, contempt, and spite!”

23.2.11 - The Simile of the Two Caravan Leaders

2.11. Dvesatthavāhaupamā	2.11. The Simile of the Two Caravan Leaders
“Tena hi, rājañña, upamaṃ te karissāmi.	“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Bhūtapubbaṃ, rājañña, mahāsakaṭasattho sakaṭasahassaṃ puratthimā janapadā pacchimaṃ janapadaṃ agamāsi.	Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west.
So yena yena gacchi, khippaṃyeva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ.	Wherever they went they quickly used up the grass, wood, water, and the green foliage.
Tasmiṃ kho pana satthe dve satthavāhā ahesuṃ eko pañcannaṃ sakaṭasatānaṃ, eko pañcannaṃ sakaṭasatānaṃ.	Now, that caravan had two leaders, each in charge of five hundred wagons.
Atha kho tesaṃ satthavāhānaṃ etadahosi:	They thought:
‘ayaṃ kho mahāsakaṭasattho sakaṭasahassaṃ;	‘This is a large caravan of a thousand wagons.
te mayaṃ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ.	Wherever we go we quickly use up the grass, wood, water, and the green foliage.
Yannūna mayaṃ imaṃ satthaṃ dvidhā vibhajeyyāma—	Why don’t we split the caravan in two halves?’
ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti.
Te taṃ satthaṃ dvidhā vibhajiṃsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni.	So that’s what they did.
Eko satthavāho bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi.	One caravan leader, having prepared much grass, wood, and water, started the caravan.
Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ, disvā etadavoca:	After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said:
‘kuto, bho, āgacchasī’ti?	‘Sir, where do you come from?’
‘Amukamhā janapadā’ti.	‘From such and such a country.’
‘Kuhiṃ gamissasī’ti?	‘And where are you going?’
‘Amukaṃ nāma janapadan’ti.	‘To the country named so and so.’
‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?	‘But has there been much rain in the desert up ahead?’
‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.	‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.	Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’
Atha kho so satthavāho satthike āmantesi:	So the caravan leader addressed his drivers:
‘ayaṃ, bho, puriso evamāha:	‘This man says that
“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.	there has been much rain in the desert up ahead.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā”ti.	He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṃ payāpethā’ti.	So let’s toss out the grass, wood, and water and restart the caravan with lightly-laden wagons.’
‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṃ payāpesuṃ.	‘Yes, sir,’ the drivers replied, and that’s what they did.
Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā.	But in the caravan’s first campsite they saw no grass, wood, or water.
Dutiyepi satthavāse …	And in the second,
tatiyepi satthavāse …	third,
catutthepi satthavāse …	fourth,
pañcamepi satthavāse …	fifth,
chaṭṭhepi satthavāse …	sixth,
sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā.	and seventh campsites they saw no grass, wood, or water.
Sabbeva anayabyasanaṃ āpajjiṃsu.	And all came to ruin and disaster.
Ye ca tasmiṃ satthe ahesuṃ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi.	And the men and beasts in that caravan were all devoured by that non-human spirit.
Aṭṭhikāneva sesāni.	Only their bones remained.
Yadā aññāsi dutiyo satthavāho:	Now, when the second caravan leader knew that
‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi.	the first caravan was well underway, he prepared much grass, wood, and water and started the caravan.
Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ, disvā etadavoca:	After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said:
‘kuto, bho, āgacchasī’ti?	‘Sir, where do you come from?’
‘Amukamhā janapadā’ti.	‘From such and such a country.’
‘Kuhiṃ gamissasī’ti?	‘And where are you going?’
‘Amukaṃ nāma janapadan’ti.	‘To the country named so and so.’
‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti?	‘But has there been much rain in the desert up ahead?’
‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.	‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.	Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’
Atha kho so satthavāho satthike āmantesi:	So the caravan leader addressed his drivers:
‘ayaṃ, bho, puriso evamāha:	‘This man says that
“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca.	there has been much rain in the desert up ahead.
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha; mā yoggāni kilamitthā”ti.	He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams.
Ayaṃ bho puriso neva amhākaṃ mitto, na ñātisālohito, kathaṃ mayaṃ imassa saddhāya gamissāma.	But this person is neither our friend nor relative. How can we proceed out of trust in him?
Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṃ payāpetha.	We shouldn’t toss out any grass, wood, or water, but continue with our goods laden as before.
Na no purāṇaṃ chaḍḍessāmā’ti.	We shall not toss out any old stock.’
‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṃ payāpesuṃ.	‘Yes, sir,’ the drivers replied, and they restarted the caravan with the goods laden as before.
Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā.	And in the caravan’s first campsite they saw no grass, wood, or water.
Dutiyepi satthavāse …	And in the second,
tatiyepi satthavāse …	third,
catutthepi satthavāse …	fourth,
pañcamepi satthavāse …	fifth,
chaṭṭhepi satthavāse …	sixth,
sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā.	and seventh campsites they saw no grass, wood, or water.
Tañca satthaṃ addasaṃsu anayabyasanaṃ āpannaṃ.	And they saw the other caravan that had come to ruin.
Ye ca tasmiṃ satthepi ahesuṃ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṃsu tena yakkhena amanussena bhakkhitānaṃ.	And they saw the bones of the men and beasts who had been devoured by that non-human spirit.
Atha kho so satthavāho satthike āmantesi:	So the caravan leader addressed his drivers:
‘ayaṃ kho, bho, sattho anayabyasanaṃ āpanno, yathā taṃ tena bālena satthavāhena pariṇāyakena.	‘This caravan came to ruin, as happens when guided by a foolish caravan leader.
Tena hi, bho, yānamhākaṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti.	Well then, sirs, toss out any of our merchandise that’s of little value, and take what’s valuable from this caravan.’
‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṃ kantāraṃ nitthariṃsu, yathā taṃ paṇḍitena satthavāhena pariṇāyakena.	‘Yes, sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader.
Evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto, seyyathāpi so purimo satthavāho.	In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader.
Yepi tava sotabbaṃ saddhātabbaṃ maññissanti, tepi anayabyasanaṃ āpajjissanti, seyyathāpi te satthikā.	And those who think you’re worth listening to and trusting will also come to ruin, like the drivers.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.	Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.	Don’t create lasting harm and suffering for yourself!”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ.	“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception.
Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi: ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī:	King Pasenadi of Kosala knows my views, and so do foreign kings.
“itipi natthi paro loko … pe … vipāko”’ti.
Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro:
‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti.
Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.	I shall carry on with this view out of anger, contempt, and spite!”

23.2.12 - The Simile of the Dung-Carrier

2.12. Gūthabhārikaupamā	2.12. The Simile of the Dung-Carrier
“Tena hi, rājañña, upamaṃ te karissāmi.	“Well then, chieftain, I shall give you a simile.
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṃ gāmaṃ agamāsi.	Once upon a time, a certain swineherd went from his own village to another village.
Tattha addasa pahūtaṃ sukkhagūthaṃ chaḍḍitaṃ.	There he saw a large pile of dry dung abandoned.
Disvānassa etadahosi:	He thought:
‘ayaṃ kho pahūto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṃ;	‘This pile of dry dung can serve as food for my pigs.
yannūnāhaṃ ito sukkhagūthaṃ hareyyan’ti.	Why don’t I carry it off?’
So uttarāsaṅgaṃ pattharitvā pahūtaṃ sukkhagūthaṃ ākiritvā bhaṇḍikaṃ bandhitvā sīse ubbāhetvā agamāsi.	So he spread out his upper robe, shoveled the dry dung onto it, tied it up into a bundle, lifted it on to his head, and went on his way.
Tassa antarāmagge mahāakālamegho pāvassi.	While on his way a large sudden storm poured down.
So uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ ādāya agamāsi.	Smeared with leaking, oozing dung down to his fingernails, he kept on carrying the load of dung.
Tamenaṃ manussā disvā evamāhaṃsu:	When people noticed this they said:
‘kacci no tvaṃ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ harissasī’ti.	‘Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’
‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti.	‘You’re the mad ones, sirs! You’re the ones who’ve lost your minds! For this will serve as food for my pigs.’
Evameva kho tvaṃ, rājañña, gūthabhārikūpamo maññe paṭibhāsi.	In the same way, chieftain, you seem like the dung carrier in the simile.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.	Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.	Don’t create lasting harm and suffering for yourself!”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ.	“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception.
Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi:	King Pasenadi of Kosala knows my views, and so do foreign kings.
‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī:
“itipi natthi paro loko … pe … vipāko”’ti.
Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro:
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.
Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.	I shall carry on with this view out of anger, contempt, and spite!”

23.2.13 - The Simile of the Gamblers

2.13. Akkhadhuttakaupamā	2.13. The Simile of the Gamblers
“Tena hi, rājañña, upamaṃ te karissāmi,	“Well then, chieftain, I shall give you a simile.
upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Bhūtapubbaṃ, rājañña, dve akkhadhuttā akkhehi dibbiṃsu.	Once upon a time, two gamblers were playing with dice.
Eko akkhadhutto āgatāgataṃ kaliṃ gilati.	One gambler, every time they made a bad throw, swallowed the dice.
Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca:	The second gambler saw him, and said:
‘tvaṃ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti.	‘Well, my friend, you’ve won it all! Give me the dice, I will offer them as sacrifice.’
‘Evaṃ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi.	‘Yes, my friend,’ the gambler replied, and gave them.
Atha kho so akkhadhutto akkhe visena paribhāvetvā taṃ akkhadhuttaṃ etadavoca:	Having soaked the dice in poison, the gambler said to the other:
‘ehi kho, samma, akkhehi dibbissāmā’ti.	‘Come, my friend, let’s play dice.’
‘Evaṃ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi.	‘Yes, my friend,’ the other gambler replied.
Dutiyampi kho te akkhadhuttā akkhehi dibbiṃsu.	And for a second time the gamblers played with dice.
Dutiyampi kho so akkhadhutto āgatāgataṃ kaliṃ gilati.	And for the second time, every time they made a bad throw, that gambler swallowed the dice.
Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ dutiyampi āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca:	The second gambler saw him, and said:
‘Littaṃ paramena tejasā,	‘The man swallows the dice without realizing
Gilamakkhaṃ puriso na bujjhati;	they’re smeared with burning poison.
Gila re gila pāpadhuttaka,	Swallow, you bloody cheat, swallow!
Pacchā te kaṭukaṃ bhavissatī’ti.	Soon you’ll know the bitter fruit!’
Evameva kho tvaṃ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi.	In the same way, chieftain, you seem like the gambler in the simile.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.	Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.	Don’t create lasting harm and suffering for yourself!”
“Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ.	“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception.
Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi:	King Pasenadi of Kosala knows my views, and so do foreign kings.
‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī:
“itipi natthi paro loko … pe … vipāko”’ti.
Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro:
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti.
Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.	I shall carry on with this view out of anger, contempt, and spite!”

23.2.14 - The Simile of the Man Who Carried Hemp

2.14. Sāṇabhārikaupamā	2.14. The Simile of the Man Who Carried Hemp
“Tena hi, rājañña, upamaṃ te karissāmi,	“Well then, chieftain, I shall give you a simile.
upamāya m’idhekacce viññū purisā bhāsitassa atthaṃ ājānanti.	For by means of a simile some sensible people understand the meaning of what is said.
Bhūtapubbaṃ, rājañña, aññataro janapado vuṭṭhāsi.	Once upon a time, the inhabitants of a certain country emigrated.
Atha kho sahāyako sahāyakaṃ āmantesi:	Then one friend said to another:
‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṃ adhigaccheyyāmā’ti.	‘Come, my friend, let’s go to that country. Hopefully we’ll get some riches there!’
‘Evaṃ, sammā’ti kho sahāyako sahāyakassa paccassosi.	‘Yes, my friend,’ the other replied.
Te yena so janapado, yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu, tattha addasaṃsu pahūtaṃ sāṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi:	They went to that country, and to a certain place in a village. There they saw a pile of abandoned sunn hemp. Seeing it, one friend said to the other:
‘idaṃ kho, samma, pahūtaṃ sāṇaṃ chaḍḍitaṃ, tena hi, samma, tvañca sāṇabhāraṃ bandha, ahañca sāṇabhāraṃ bandhissāmi, ubho sāṇabhāraṃ ādāya gamissāmā’ti.	‘This is a pile of abandoned sunn hemp. Well then, my friend, you make up a bundle of hemp, and I’ll make one too. Let’s both take a bundle of hemp and go on.’
‘Evaṃ, sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṃ bandhitvā te ubho sāṇabhāraṃ ādāya yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu.	‘Yes, my friend,’ he said. Carrying their bundles of hemp they went to another place in the village.
Tattha addasaṃsu pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi:	There they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other:
‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ, idaṃ pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ.	‘This pile of abandoned sunn hemp thread is just what we wanted the hemp for!
Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇabhāraṃ chaḍḍessāmi, ubho sāṇasuttabhāraṃ ādāya gamissāmā’ti.	Well then, my friend, let’s abandon our bundles of hemp, and both take a bundle of hemp thread and go on.’
‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me, tvaṃ pajānāhī’ti.	‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’
Atha kho so sahāyako sāṇabhāraṃ chaḍḍetvā sāṇasuttabhāraṃ ādiyi.	So one friend abandoned their bundle of hemp and picked up a bundle of hemp thread.
Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu.	They went to another place in the village.
Tattha addasaṃsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṃ āmantesi:	There they saw much sunn hemp cloth abandoned. Seeing it, one friend said to the other:
‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā, imā pahūtā sāṇiyo chaḍḍitā.	‘This pile of abandoned sunn hemp cloth is just what we wanted the hemp and hemp thread for!
Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇasuttabhāraṃ chaḍḍessāmi, ubho sāṇibhāraṃ ādāya gamissāmā’ti.	Well then, my friend, let’s abandon our bundles, and both take a bundle of hemp cloth and go on.’
‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me, tvaṃ pajānāhī’ti.	‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’
Atha kho so sahāyako sāṇasuttabhāraṃ chaḍḍetvā sāṇibhāraṃ ādiyi.	So one friend abandoned their bundle of hemp thread and picked up a bundle of hemp cloth.
Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu.	They went to another place in the village.
Tattha addasaṃsu pahūtaṃ khomaṃ chaḍḍitaṃ, disvā … pe …	There they saw a pile of flax, and further,
pahūtaṃ khomasuttaṃ chaḍḍitaṃ, disvā …	linen thread,
pahūtaṃ khomadussaṃ chaḍḍitaṃ, disvā …	linen cloth,
pahūtaṃ kappāsaṃ chaḍḍitaṃ, disvā …	silk,
pahūtaṃ kappāsikasuttaṃ chaḍḍitaṃ, disvā …	silk thread,
pahūtaṃ kappāsikadussaṃ chaḍḍitaṃ, disvā …	silk cloth,
pahūtaṃ ayaṃ chaḍḍitaṃ, disvā …	iron,
pahūtaṃ lohaṃ chaḍḍitaṃ, disvā …	copper,
pahūtaṃ tipuṃ chaḍḍitaṃ, disvā …	tin,
pahūtaṃ sīsaṃ chaḍḍitaṃ, disvā …	lead,
pahūtaṃ sajjhaṃ chaḍḍitaṃ, disvā …	silver,
pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi:	and gold abandoned. Seeing it, one friend said to the other:
‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā sāṇiyo vā khomaṃ vā khomasuttaṃ vā khomadussaṃ vā kappāsaṃ vā kappāsikasuttaṃ vā kappāsikadussaṃ vā ayaṃ vā lohaṃ vā tipuṃ vā sīsaṃ vā sajjhaṃ vā, idaṃ pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ.	‘This pile of gold is just what we wanted all those other things for!
Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sajjhabhāraṃ chaḍḍessāmi, ubho suvaṇṇabhāraṃ ādāya gamissāmā’ti.	Well then, my friend, let’s abandon our bundles, and both take a bundle of gold and go on.’
‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti.	‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’
Atha kho so sahāyako sajjhabhāraṃ chaḍḍetvā suvaṇṇabhāraṃ ādiyi.	So one friend abandoned their bundle of silver and picked up a bundle of gold.
Te yena sako gāmo tenupasaṅkamiṃsu.	Then they returned to their own village.
Tattha yo so sahāyako sāṇabhāraṃ ādāya agamāsi, tassa neva mātāpitaro abhinandiṃsu, na puttadārā abhinandiṃsu, na mittāmaccā abhinandiṃsu, na ca tatonidānaṃ sukhaṃ somanassaṃ adhigacchi.	When one friend returned with a bundle of sunn hemp, they didn’t please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account.
Yo pana so sahāyako suvaṇṇabhāraṃ ādāya agamāsi, tassa mātāpitaropi abhinandiṃsu, puttadārāpi abhinandiṃsu, mittāmaccāpi abhinandiṃsu, tatonidānañca sukhaṃ somanassaṃ adhigacchi.	But when the other friend returned with a bundle of gold, they pleased their parents, their partners and children, and their friends and colleagues. And they got much pleasure and happiness on that account.
Evameva kho tvaṃ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi.	In the same way, chieftain, you seem like the hemp-carrier in the simile.
Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ.	Let go of this harmful misconception, chieftain, let go of it!
Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.	Don’t create lasting harm and suffering for yourself!”

23.3 - Going for Refuge

3. Saraṇagamana	3. Going for Refuge
“Purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho.	“I was delighted and satisfied with your very first simile, Master Kassapa!
Api cāhaṃ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṃ bhavantaṃ kassapaṃ paccanīkaṃ kātabbaṃ amaññissaṃ.	Nevertheless, I wanted to hear your various solutions to the problem, so I thought I’d oppose you in this way.
Abhikkantaṃ, bho kassapa, abhikkantaṃ, bho kassapa.	Excellent, Master Kassapa! Excellent!
Seyyathāpi, bho kassapa, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā kassapena 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 Kassapa has made the teaching clear in many ways.
Esāhaṃ, bho kassapa, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.
Upāsakaṃ maṃ bhavaṃ kassapo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.	From this day forth, may Master Kassapa remember me as a lay follower who has gone for refuge for life.
Icchāmi cāhaṃ, bho kassapa, mahāyaññaṃ yajituṃ, anusāsatu maṃ bhavaṃ kassapo, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.	Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.

23.4 - On Sacrifice

4. Yaññakathā	4. On Sacrifice
“Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.	“Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.
Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya.	Suppose a farmer was to enter a wood taking seed and plough.
So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni.	And on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept.
Devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya.	And the heavens don’t provide enough rain when needed.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā”ti?	Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”
“No hidaṃ, bho kassapa”.	“No, Master Kassapa.”
“Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.	“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.
Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.	But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.
Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya.	Suppose a farmer was to enter a wood taking seed and plough.
So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni.	And on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept.
Devo ca kālena kālaṃ sammādhāraṃ anuppaveccheyya.	And the heavens provide plenty of rain when needed.
Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā”ti?	Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”
“Evaṃ, bho kassapa”.	“Yes, Master Kassapa.”
“Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”ti.	“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.”

23.5 - On the Brahmin Student Uttara

5. Uttaramāṇavavatthu	5. On the Brahmin Student Uttara
Atha kho pāyāsi rājañño dānaṃ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ.	Then the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants, travelers, and beggars.
Tasmiṃ kho pana dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, dhorakāni ca vatthāni guḷavālakāni.	At that offering such food as rough gruel with pickles was given, and heavy clothes with ball-tails.
Tasmiṃ kho pana dāne uttaro nāma māṇavo vāvaṭo ahosi.	Now, it was a brahmin student named Uttara who organized that offering.
So dānaṃ datvā evaṃ anuddisati:	When the offering was over he referred to it like this:
“imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin”ti.	“Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.”
Assosi kho pāyāsi rājañño:	Pāyāsi heard of this,
“uttaro kira māṇavo dānaṃ datvā evaṃ anuddisati:
‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin’”ti.
Atha kho pāyāsi rājañño uttaraṃ māṇavaṃ āmantāpetvā etadavoca:	so he summoned Uttara and said:
“saccaṃ kira tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi:	“Is it really true, dear Uttara, that you referred to the offering in this way?”
‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin’”ti?
“Evaṃ, bho”.	“Yes, sir.”
“Kissa pana tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi:	“But why?
‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin’ti?
Nanu mayaṃ, tāta uttara, puññatthikā dānasseva phalaṃ pāṭikaṅkhino”ti?	Don’t we who seek merit expect some result from the offering?”
“Bhoto kho dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, yaṃ bhavaṃ pādāpi na iccheyya samphusituṃ, kuto bhuñjituṃ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṃ pādāpi na iccheyya samphusituṃ, kuto paridahituṃ.	“At your offering such food as rough gruel with pickles was given, which you wouldn’t even want to touch with your foot, much less eat. And also heavy clothes with ball-tails, which you also wouldn’t want to touch with your foot, much less wear.
Bhavaṃ kho panamhākaṃ piyo manāpo, kathaṃ mayaṃ manāpaṃ amanāpena saṃyojemā”ti?	Sir, you’re dear and beloved to me. But how can I reconcile one so dear with something so disagreeable?”
“Tena hi tvaṃ, tāta uttara, yādisāhaṃ bhojanaṃ bhuñjāmi, tādisaṃ bhojanaṃ paṭṭhapehi.	“Well then, dear Uttara, set up an offering with the same kind of food that I eat,
Yādisāni cāhaṃ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī”ti.	and the same kind of clothes that I wear.”
“Evaṃ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṃ bhojanaṃ pāyāsi rājañño bhuñjati, tādisaṃ bhojanaṃ paṭṭhapesi.	“Yes, sir,” replied Uttara, and did so.
Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.
Atha kho pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajji suññaṃ serīsakaṃ vimānaṃ.	So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ.	But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.

23.6 - The God Pāyāsi

6. Pāyāsidevaputta	6. The God Pāyāsi
Tena kho pana samayena āyasmā gavampati abhikkhaṇaṃ suññaṃ serīsakaṃ vimānaṃ divāvihāraṃ gacchati.	Now at that time Venerable Gavampati would often go to that empty acacia palace for the day’s meditation.
Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṃ gavampatiṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pāyāsiṃ devaputtaṃ āyasmā gavampati etadavoca:	Then the god Pāyāsi went up to him, bowed, and stood to one side. Gavampati said to him:
“kosi tvaṃ, āvuso”ti?	“Who are you, reverend?”
“Ahaṃ, bhante, pāyāsi rājañño”ti.	“Sir, I am the chieftain Pāyāsi.”
“Nanu tvaṃ, āvuso, evaṃdiṭṭhiko ahosi:	“Didn’t you have the view that
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti?	there’s no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”
“Saccāhaṃ, bhante, evaṃdiṭṭhiko ahosiṃ:	“It’s true, sir, I did have such a view.
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti.
Api cāhaṃ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti.	But Venerable Kumāra Kassapa dissuaded me from that harmful misconception.”
“Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṃ upapanno”ti?	“But the student named Uttara who organized that offering for you—where has he been reborn?”
“Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ.	“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.
Ahaṃ pana, bhante, asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ.	But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.
Tena hi, bhante gavampati, manussalokaṃ gantvā evamārocehi:	So, sir, when you’ve returned to the human realm, please announce this:
‘sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha.	‘Give gifts carefully, thoughtfully, with your own hands, not giving the dregs.
Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ.	The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia.
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyatan’”ti.	But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.’”
Atha kho āyasmā gavampati manussalokaṃ āgantvā evamārocesi:	So when Venerable Gavampati returned to the human realm he made that announcement.
“sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha.
Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ.
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyatan”ti.

24 - DN 24 Pāthika: About Pāṭikaputta

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 24	Long Discourses 24

24.1 - On Sunakkhatta

Pāthikasutta	About Pāṭikaputta
1. Sunakkhattavatthu	1. On Sunakkhatta
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā mallesu viharati anupiyaṃ nāma mallānaṃ nigamo.	At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Anupiya.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya anupiyaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Anupiya for alms.
Atha kho bhagavato etadahosi:	Then it occurred to him:
“atippago kho tāva anupiyāyaṃ piṇḍāya carituṃ.	“It’s too early to wander for alms in Anupiya.
Yannūnāhaṃ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.	Why don’t I go to the wanderer Bhaggavagotta’s monastery to visit him?”
Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami.	So that’s what he did.
Atha kho bhaggavagotto paribbājako bhagavantaṃ etadavoca:	Then the wanderer Bhaggavagotta said to the Buddha:
“etu kho, bhante, bhagavā.	“Come, Blessed One!
Svāgataṃ, bhante, bhagavato.	Welcome, Blessed One!
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīdatu, bhante, bhagavā, idamāsanaṃ paññattan”ti.	Please, sir, sit down, this seat is ready.”
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,
Bhaggavagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	while Bhaggavagotta took a low seat, sat to one side,
Ekamantaṃ nisinno kho bhaggavagotto paribbājako bhagavantaṃ etadavoca:	and said to the Buddha:
“purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca:	“Sir, a few days ago Sunakkhatta the Licchavi came to me and said:
‘paccakkhāto dāni mayā, bhaggava, bhagavā.	‘Now, Bhaggava, I have rejected the Buddha.
Na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti.	Now I no longer live dedicated to him.’
Kaccetaṃ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti?	Sir, is what Sunakkhatta said true?”
“Tatheva kho etaṃ, bhaggava, yathā sunakkhatto licchaviputto avaca.	“Indeed it is, Bhaggava.
Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca:	A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said:
‘paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ.	‘Now I reject the Buddha!
Na dānāhaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti.	Now I shall no longer live dedicated to you.’
Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ:	When Sunakkhatta said this, I said to him:
‘api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ,	‘But Sunakkhatta, did I ever say to you:
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhī’ti?	“Come, live dedicated to me”?’
‘No hetaṃ, bhante’.	‘No, sir.’
‘Tvaṃ vā pana maṃ evaṃ avaca—	‘Or did you ever say to me:
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti?	“Sir, I shall live dedicated to the Buddha”?’
‘No hetaṃ, bhante’.	‘No, sir.’
‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi—	‘So it seems that I did not ask you to
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhīti.	live dedicated to me,
Napi kira maṃ tvaṃ vadesi—	nor did you say you would
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmīti.	live dedicated to me.
Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?	In that case, you foolish man, are you really in a position to be rejecting anything?
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.	See how far you have strayed!’
‘Na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṃ karotī’ti.	‘But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.’
‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ—	‘But Sunakkhatta, did I ever say to you:
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttari manussadhammā iddhipāṭihāriyaṃ karissāmī’ti?	“Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’
‘No hetaṃ, bhante’.	‘No, sir.’
‘Tvaṃ vā pana maṃ evaṃ avaca—	‘Or did you ever say to me:
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṃ karissatī’ti?	“Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me”?’
‘No hetaṃ, bhante’.	‘No, sir.’
‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi—	‘So it seems that I did not ask this of you, and you did not require it of me.
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttari manussadhammā iddhipāṭihāriyaṃ karissāmīti;
napi kira maṃ tvaṃ vadesi—
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṃ karissatīti.
Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?	In that case, you foolish man, are you really in a position to be rejecting anything?
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?
kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti?	Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’
‘Kate vā, bhante, uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.	‘It does, sir.’
‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya.	‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering.
Tatra, sunakkhatta, kiṃ uttari manussadhammā iddhipāṭihāriyaṃ kataṃ karissati?	In that case, what is the point of superhuman demonstrations of psychic power?
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.	See how far you have strayed, you foolish man!’
‘Na hi pana me, bhante, bhagavā aggaññaṃ paññapetī’ti?	‘But sir, the Buddha never describes the origin of the world to me.’
‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ—	‘But Sunakkhatta, did I ever say to you:
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmī’ti?	“Come, live dedicated to me and I will describe the origin of the world to you”?’
‘No hetaṃ, bhante’.	‘No, sir.’
‘Tvaṃ vā pana maṃ evaṃ avaca—	‘Or did you ever say to me:
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti?	“Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me”?’
‘No hetaṃ, bhante’.	‘No, sir.’
‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi—	‘So it seems that I did not ask this of you, and you did not require it of me.
ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmīti.
Napi kira maṃ tvaṃ vadesi—
ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatīti.
Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?	In that case, you foolish man, are you really in a position to be rejecting anything?
Taṃ kiṃ maññasi, sunakkhatta,	What do you think, Sunakkhatta?
paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti?	Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’
‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti.	‘It does, sir.’
‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya.	‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering.
Tatra, sunakkhatta, kiṃ aggaññaṃ paññattaṃ karissati?	In that case, what is the point of describing the origin of the world?
Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ.	See how far you have strayed, you foolish man!
Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme—	In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital:
itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti.	“That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.”
Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.
Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme—	In many ways you have praised the teaching like this in the Vajjian capital:
svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti.	“The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.
Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme—	In many ways you have praised the Saṅgha like this in the Vajjian capital:
suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassāti.	“The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that 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.”
Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.
Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta.	I declare this to you, Sunakkhatta, I announce this to you!
Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ paccakkhāya hīnāyāvattoti.	There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he rejected the training and returned to a lesser life.
Iti kho te, sunakkhatta, bhavissanti vattāro’ti.	That’s what they’ll say.’
Evaṃ kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.	Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

24.2 - On Korakkhattiya

2. Korakkhattiyavatthu	2. On Korakkhattiya
Ekamidāhaṃ, bhaggava, samayaṃ thūlūsu viharāmi uttarakā nāma thūlūnaṃ nigamo.	Bhaggava, this one time I was staying in the land of the Thūlus where they have a town named Uttarakā.
Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṃ piṇḍāya pāvisiṃ.	Then I robed up in the morning and, taking my bowl and robe, entered Uttarakā for alms with Sunakkhatta the Licchavi as my second monk.
Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjati.	Now at that time the naked ascetic Korakkhattiya had taken a vow to behave like a dog. When food is tossed on the ground, he gets down on all fours, eating and devouring it just with his mouth.
Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ.	Sunakkhatta saw him doing this
Disvānassa etadahosi:	and thought:
‘sādhurūpo vata bho ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti.	‘That ascetic is a true holy man!’
Atha khvāhaṃ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṃ licchaviputtaṃ etadavocaṃ:	Then, knowing what Sunakkhatta was thinking, I said to him:
‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.	‘Don’t you claim to be an ascetic, a follower of the Sakyan, you foolish man?’
‘Kiṃ pana maṃ, bhante, bhagavā evamāha:	‘But why does the Buddha say this to me?’
“tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī”’ti?
‘Nanu te, sunakkhatta, imaṃ acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ disvāna etadahosi—	‘When you saw that naked ascetic Korakkhattiya, didn’t you think:
sādhurūpo vata bho ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti?	“That ascetic is a true holy man!”?’
‘Evaṃ, bhante.	‘Yes, sir.
Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti?	But sir, are you jealous of the perfected ones?’
‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi.	‘I’m not jealous of the perfected ones, you foolish man.
Api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha.	Rather, you should give up this harmful misconception that has arisen in you.
Mā te ahosi dīgharattaṃ ahitāya dukkhāya.	Don’t create lasting harm and suffering for yourself!
Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ korakkhattiyaṃ—sādhurūpo ayaṃ samaṇoti. So sattamaṃ divasaṃ alasakena kālaṃ karissati.	That naked ascetic Korakkhattiya, who you imagine to be a true holy man, will die of flatulence in seven days.
Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati.	And when he dies, he’ll be reborn in the very lowest class of demons, named the Kālakañjas.
Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessanti.	And when he dies, they’ll throw him in the charnel ground on a clump of vetiver.
Ākaṅkhamāno ca tvaṃ, sunakkhatta, acelaṃ korakkhattiyaṃ upasaṅkamitvā puccheyyāsi—	If you wish, Sunakkhatta, go to Korakkhattiya and ask him
jānāsi, āvuso korakkhattiya, attano gatinti?	whether he knows his own destiny.
Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ te acelo korakkhattiyo byākarissati—	It’s possible that he will answer:
jānāmi, āvuso sunakkhatta, attano gatiṃ;	“Reverend Sunakkhatta, I know my own destiny.
kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti.	I’ll be reborn in the very lowest class of demons, named the Kālakañjas.”’
Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ etadavoca:	So, Bhaggava, Sunakkhatta went to see Korakkhattiya and said to him:
‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena—	‘Reverend Korakkhattiya, the ascetic Gotama has declared
acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālaṃ karissati.	that you will die of flatulence in seven days.
Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati.	And when you die, you’ll be reborn in the very lowest class of demons, named the Kālakañjas.
Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessantīti.	And when you die, they’ll throw you in the charnel ground on a clump of vetiver.
Yena tvaṃ, āvuso korakkhattiya, mattaṃ mattañca bhattaṃ bhuñjeyyāsi, mattaṃ mattañca pānīyaṃ piveyyāsi.	But by eating just a little food and drinking just a little water,
Yathā samaṇassa gotamassa micchā assa vacanan’ti.	you’ll prove what the ascetic Gotama says to be false.’
Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṃ tathāgatassa asaddahamāno.	Then Sunakkhatta counted up the days until the seventh day, as happens when you have no faith in the Realized One.
Atha kho, bhaggava, acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālamakāsi.	But on the seventh day, the naked ascetic Korakkhattiya died of flatulence.
kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji.	And when he passed away, he was reborn in the very lowest class of demons, named the Kālakañjas.
kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍesuṃ.	And when he passed away, they threw him in the charnel ground on a clump of vetiver.
Assosi kho, bhaggava, sunakkhatto licchaviputto:	Sunakkhatta the Licchavi heard about this.
‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti.
Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṃ susānaṃ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ tikkhattuṃ pāṇinā ākoṭesi:	So he went to see Korakkhattiya in the charnel ground on the clump of vetiver. There he struck Korakkhattiya with his fist three times:
‘jānāsi, āvuso korakkhattiya, attano gatin’ti?	‘Reverend Korakkhattiya, do you know your destiny?’
Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṃ paripuñchanto vuṭṭhāsi.	Then Korakkhattiya got up, rubbing his back with his hands, and said:
‘Jānāmi, āvuso sunakkhatta, attano gatiṃ.	‘Reverend Sunakkhatta, I know my own destiny.
Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati.	I’ve been reborn in the very lowest class of demons, named the Kālakañjas.’ After speaking, he fell flat right there.
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ:	Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him:
‘Taṃ kiṃ maññasi, sunakkhatta,	‘What do you think, Sunakkhatta?
yatheva te ahaṃ acelaṃ korakkhattiyaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti?	Did the declaration I made about Korakkhattiya turn out to be correct, or not?’
‘Yatheva me, bhante, bhagavā acelaṃ korakkhattiyaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.	‘It turned out to be correct.’
‘Taṃ kiṃ maññasi, sunakkhatta,	‘What do you think, Sunakkhatta?
yadi evaṃ sante kataṃ vā hoti uttari manussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti?	If that is so, has a superhuman demonstration of psychic power been performed or not?’
‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttari manussadhammā iddhipāṭihāriyaṃ, no akatan’ti.	‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’
‘Evampi kho maṃ tvaṃ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi—	‘Though I performed such a superhuman demonstration of psychic power you say this:
na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṃ karotīti.	“But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.”
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.	See how far you have strayed!’
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.	Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

24.3 - On the Naked Ascetic Kaḷāramaṭṭaka

3. Acelakaḷāramaṭṭakavatthu	3. On the Naked Ascetic Kaḷāramaṭṭaka
Ekamidāhaṃ, bhaggava, samayaṃ vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ.	This one time, Bhaggava, I was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.	Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian capital he had reached the peak of material possessions and fame.
Tassa sattavatapadāni samattāni samādinnāni honti:	He had undertaken these seven vows.
‘yāvajīvaṃ acelako assaṃ, na vatthaṃ paridaheyyaṃ, yāvajīvaṃ brahmacārī assaṃ, na methunaṃ dhammaṃ paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ.	‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be celibate, not having sex. As long as I live, I will consume only meat and alcohol, not eating rice and porridge.
Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, dakkhiṇena vesāliṃ gotamakaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, pacchimena vesāliṃ sattambaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, uttarena vesāliṃ bahuputtaṃ nāma cetiyaṃ taṃ nātikkameyyan’ti.	And I will not go past the following tree shrines near Vesālī: the Udena shrine to the east, the Gotamaka to the south, the Sattamba to the west, and the Bahuputta to the north.’
So imesaṃ sattannaṃ vatapadānaṃ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.	And it was due to undertaking these seven vows that he had reached the peak of material possessions and fame.
Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṃ kaḷāramaṭṭakaṃ pañhaṃ apucchi.	So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and asked him a question.
Tassa acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi.	But when he couldn’t answer it,
Asampāyanto kopañca dosañca appaccayañca pātvākāsi.	he displayed irritation, hate, and bitterness.
Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi:	So Sunakkhatta thought:
‘sādhurūpaṃ vata bho arahantaṃ samaṇaṃ āsādimhase.	‘I’ve offended the holy man, the perfected one, the ascetic.
Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti.	I mustn’t create lasting harm and suffering for myself!’
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ:	Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him:
‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti.	‘Don’t you claim to be an ascetic, a follower of the Sakyan, you foolish man?’
‘Kiṃ pana maṃ, bhante, bhagavā evamāha—	‘But why does the Buddha say this to me?’
tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti?
‘Nanu tvaṃ, sunakkhatta, acelaṃ kaḷāramaṭṭakaṃ upasaṅkamitvā pañhaṃ apucchi.	‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question?
Tassa te acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi.	But when he couldn’t answer it,
Asampāyanto kopañca dosañca appaccayañca pātvākāsi.	he displayed irritation, hate, and bitterness.
Tassa te etadahosi:	Then you thought:
“sādhurūpaṃ vata bho arahantaṃ samaṇaṃ āsādimhase.	“I’ve offended the holy man, the perfected one, the ascetic.
Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā”’ti.	I mustn’t create lasting harm and suffering for myself!”’
‘Evaṃ, bhante.	‘Yes, sir.
Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti?	But sir, are you jealous of perfected ones?’
‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi,	‘I’m not jealous of the perfected ones, you foolish man.
api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha.	Rather, you should give up this harmful misconception that has arisen in you.
Mā te ahosi dīgharattaṃ ahitāya dukkhāya.	Don’t create lasting harm and suffering for yourself!
Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ kaḷāramaṭṭakaṃ—	That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man,
sādhurūpo ayaṃ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṃ karissatī’ti.	will shortly be clothed, living with a partner, eating rice and porridge, having gone past all the tree shrines near Vesālī. And he will die after losing all his fame.’
Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.	And that’s exactly what happened.
Assosi kho, bhaggava, sunakkhatto licchaviputto:	Sunakkhatta heard about this.
‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti.
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ:	He came to me, bowed, and sat down to one side. I said to him:
‘Taṃ kiṃ maññasi, sunakkhatta,	‘What do you think, Sunakkhatta?
yatheva te ahaṃ acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti?	Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’
‘Yatheva me, bhante, bhagavā acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.	‘It turned out to be correct.’
‘Taṃ kiṃ maññasi, sunakkhatta,	‘What do you think, Sunakkhatta?
yadi evaṃ sante kataṃ vā hoti uttari manussadhammā iddhipāṭihāriyaṃ akataṃ vā’ti?	If that is so, has a superhuman demonstration of psychic power been performed or not?’
‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttari manussadhammā iddhipāṭihāriyaṃ, no akatan’ti.	‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’
‘Evampi kho maṃ tvaṃ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi:	‘Though I perform such a superhuman demonstration of psychic power you say this:
“na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṃ karotī”ti.	“But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.”
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.	See how far you have strayed!’
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.	Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

24.4 - On the Naked Ascetic Pāṭikaputta

4. Acelapāthikaputtavatthu	4. On the Naked Ascetic Pāṭikaputta
Ekamidāhaṃ, bhaggava, samayaṃ tattheva vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ.	This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with the peaked roof.
Tena kho pana samayena acelo pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.	Now at that time the naked ascetic Pāṭikaputta was residing in Vesālī. And in the Vajjian capital he had reached the peak of material possessions and fame.
So vesāliyaṃ parisati evaṃ vācaṃ bhāsati:	He was telling a crowd in Vesālī:
‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.	‘Both the ascetic Gotama and I speak from knowledge.
Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṃ dassetuṃ.	One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge.
Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ.	If the ascetic Gotama meets me half-way,
Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṃ kareyyāma.	there we should both perform a superhuman demonstration of psychic power.
Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi.	If he performs one demonstration of psychic power, I’ll perform two.
Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi.	If he performs two, I’ll perform four.
Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi.	If he performs four, I’ll perform eight.
Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti.	However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca:	Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this.
‘acelo, bhante, pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme.
So vesāliyaṃ parisati evaṃ vācaṃ bhāsati:
“samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.
Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṃ dassetuṃ.
Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ.
Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṃ kareyyāma.
Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi.
Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi.
Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi.
Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī”’ti.
Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ:	I said to him:
‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.	‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view.
Sacepissa evamassa—	If he thinks he can
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.	come into my presence without giving up those things, his head may explode.’
‘Rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti.	‘Careful what you say, Blessed One! Careful what you say, Holy One!’
‘Kiṃ pana maṃ tvaṃ, sunakkhatta, evaṃ vadesi—	‘But why do you say this to me, Sunakkhatta?’
rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti?
‘Bhagavatā cassa, bhante, esā vācā ekaṃsena odhāritā—	‘Sir, the Buddha has definitively asserted that
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.	Pāṭikaputta is not capable of coming into the Buddha’s presence, otherwise
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti.	his head may explode.
Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṃ āgaccheyya, tadassa bhagavato musā’ti.	But Pāṭikaputta might come into the Buddha’s presence in disguise, proving the Buddha wrong.’
‘Api nu, sunakkhatta, tathāgato taṃ vācaṃ bhāseyya yā sā vācā dvayagāminī’ti?	‘Sunakkhatta, would the Realized One make an ambiguous statement?’
‘Kiṃ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito—	‘But sir, did you make that statement after comprehending Pāṭikaputta’s mind with your mind?
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti?
Udāhu, devatā bhagavato etamatthaṃ ārocesuṃ—	Or did deities tell you about it?’
abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?
‘Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto—	‘Both, Sunakkhatta.
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti.
Ajitopi nāma licchavīnaṃ senāpati adhunā kālaṅkato tāvatiṃsakāyaṃ upapanno.	For Ajita the Licchavi general has recently passed away and been reborn in the host of the Thirty-Three.
Sopi maṃ upasaṅkamitvā evamārocesi—	He came and told me this:
alajjī, bhante, acelo pāthikaputto;	“The naked ascetic Pāṭikaputta is shameless, sir,
musāvādī, bhante, acelo pāthikaputto.	he is a liar.
Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme—	For he has declared of me in the Vajjian capital:
ajito licchavīnaṃ senāpati mahānirayaṃ upapannoti.	‘Ajita the Licchavi general has been reborn in the Great Hell.’
Na kho panāhaṃ, bhante, mahānirayaṃ upapanno;	But that is not true—
tāvatiṃsakāyamhi upapanno.	I have been reborn in the host of the Thirty-Three.
Alajjī, bhante, acelo pāthikaputto;	The naked ascetic Pāṭikaputta is shameless, sir,
musāvādī, bhante, acelo pāthikaputto;	he is a liar.
abhabbo ca, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ.	Pāṭikaputta is not capable of coming into the Buddha’s presence, otherwise
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti.	his head may explode.”
Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.	Thus I both made that statement after comprehending Pāṭikaputta’s mind with my mind,
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti.
Devatāpi me etamatthaṃ ārocesuṃ—	and deities told me about it.
abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti.
So kho panāhaṃ, sunakkhatta, vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya.	So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from alms-round, I’ll go to Pāṭikaputta’s monastery for the day’s meditation.
Yassadāni tvaṃ, sunakkhatta, icchasi, tassa ārocehī’ti.	Now you may tell him, if you so wish.’

24.5 - On Demonstrations of Psychic Power

5. Iddhipāṭihāriyakathā	5. On Demonstrations of Psychic Power
Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ.	Then, Bhaggava, I robed up in the morning and, taking my bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃ divāvihārāya.	After the meal, on my return from alms-round, I went to Pāṭikaputta’s monastery for the day’s meditation.
Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṃ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca:	Then Sunakkhatta rushed into Vesālī to see the very well-known Licchavis and said to them:
‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya.	‘Sirs, after his alms-round, the Buddha has gone to Pāṭikaputta’s monastery for the day’s meditation.
Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttari manussadhammā iddhipāṭihāriyaṃ bhavissatī’ti.	Come forth, sirs, come forth! There will be a superhuman demonstration of psychic power by the holy ascetics!’
Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ licchavīnaṃ etadahosi:	So the very well-known Licchavis thought:
‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttari manussadhammā iddhipāṭihāriyaṃ bhavissati;	‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics!
handa vata, bho, gacchāmā’ti.	Let’s go!’
Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca:	Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths, and said the same thing.
‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya.
Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttari manussadhammā iddhipāṭihāriyaṃ bhavissatī’ti.
Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ etadahosi:	They all said:
‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttari manussadhammā iddhipāṭihāriyaṃ bhavissati;	‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics!
handa vata, bho, gacchāmā’ti.	Let’s go!’
Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃsu.	Then all those very well-known people went to Pāṭikaputta’s monastery.
Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā.	That assembly was large, Bhaggava; there were many hundreds, many thousands of them.
Assosi kho, bhaggava, acelo pāthikaputto:	Pāṭikaputta heard:
‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā.	‘It seems that very well-known Licchavis, well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths have come forth.
Samaṇopi gotamo mayhaṃ ārāme divāvihāraṃ nisinno’ti.	And the ascetic Gotama is sitting in my monastery for the day’s meditation.’
Sutvānassa bhayaṃ chambhitattaṃ lomahaṃso udapādi.	When he heard that, he became frightened, scared, his hair standing on end.
Atha kho, bhaggava, acelo pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.	In fear he went to the Pale-Moon Ebony Trunk Monastery of the wanderers.
Assosi kho, bhaggava, sā parisā:	The assembly heard of this,
‘acelo kira pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti.
Atha kho, bhaggava, sā parisā aññataraṃ purisaṃ āmantesi:	and instructed a man:
‘Ehi tvaṃ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. upasaṅkamitvā acelaṃ pāthikaputtaṃ evaṃ vadehi:	‘Come, my man, go to see Pāṭikaputta at the Pale-Moon Ebony Trunk Monastery and say to him:
“abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno;	“Come forth, Reverend Pāṭikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation.
bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā	For you stated this in the assembly at Vesālī:
samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo.	‘Both the ascetic Gotama and I speak from knowledge.
Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṃ dassetuṃ.	One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge.
Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya ahampi upaḍḍhapathaṃ gaccheyyaṃ.	If the ascetic Gotama meets me half-way,
Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṃ kareyyāma.	there we should both perform a superhuman demonstration of psychic power.
Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi.	If he performs one demonstration of psychic power, I’ll perform two.
Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi.	If he performs two, I’ll perform four.
Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi.	If he performs four, I’ll perform eight.
Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī”ti	However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’
abhikkamasseva kho āvuso pāthikaputta, upaḍḍhapathaṃ.	Come forth, Reverend Pāṭikaputta, half-way.
Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.	The ascetic Gotama has come the first half, and is sitting in your monastery.”’
Evaṃ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca:	‘Yes, sir,’ replied that man, and delivered the message.
‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā.
Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno.
Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā—
samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo.
Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṃ dassetuṃ … pe …
taddiguṇaṃ taddiguṇāhaṃ karissāmīti.
Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ.
Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.
Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.	When he had spoken, Pāṭika said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.
Atha kho so, bhaggava, puriso acelaṃ pāthikaputtaṃ etadavoca:	Then that man said to Pāṭikaputta:
‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ?	‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom?
Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti.	You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’
Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.	And as he was speaking, Pāṭika said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.
Yadā kho so, bhaggava, puriso aññāsi:	When that man knew
‘parābhūtarūpo ayaṃ acelo pāthikaputto.	that Pāṭikaputta had lost,
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.
Atha taṃ parisaṃ āgantvā evamārocesi:	he returned to the assembly and said:
‘parābhūtarūpo, bho, acelo pāthikaputto.	‘Pāṭikaputta has lost, sirs.
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.	He says “I’m coming, sir, I’m coming!” But wriggle as he might, he can’t get up from his seat.’
Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ:	When he said this, I said to the assembly:
‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.	‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view.
Sacepissa evamassa—	If he thinks he can
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.	come into my presence without giving up those things, his head may explode.’
Paṭhamabhāṇavāro niṭṭhito.	The first recitation section is finished.
Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṃ parisaṃ etadavoca:	Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly:
‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi.	‘Well then, sirs, wait a moment, I’ll go.
Appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun’ti.	Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’
Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca:	So that minister went to see Pāṭikaputta and said:
‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno.	‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation.
Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā—	You said you’d meet the ascetic Gotama half-way.
samaṇopi gotamo ñāṇavādo … pe …
taddiguṇaṃ taddiguṇāhaṃ karissāmīti.
Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ.
Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno.	The ascetic Gotama has come the first half, and is sitting in your monastery.
Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—	The ascetic Gotama has told the assembly
abhabbo kho acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.	that you’re not capable of coming into his presence.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti.
Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.	Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’
Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.	When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.
Atha kho so, bhaggava, licchavimahāmatto acelaṃ pāthikaputtaṃ etadavoca:	Then the minister said to Pāṭikaputta:
‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ?	‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom?
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti.	You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’
Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.	And as he was speaking, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.
Yadā kho so, bhaggava, licchavimahāmatto aññāsi:	When the Licchavi minister knew
‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.	that Pāṭikaputta had lost,
Atha taṃ parisaṃ āgantvā evamārocesi:	he returned to the assembly and said:
‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.	‘Pāṭikaputta has lost, sirs.’
Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ:	When he said this, I said to the assembly:
‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.	‘Pāṭikaputta is not capable of coming into my presence, otherwise
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya.	his head may explode.
Sace pāyasmantānaṃ licchavīnaṃ evamassa—	The good Licchavis might think:
mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṃ pāthikaputto vā.	“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.’
Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.
Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṃ parisaṃ etadavoca:	Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly:
‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi;	‘Well then, sirs, wait a moment, I’ll go.
appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun’ti.	Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’
Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca:	So Jāliya went to see Pāṭikaputta and said:
‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno.	‘Come forth, Reverend Pāṭikaputta! It’s best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation.
Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā—	You said you’d meet the ascetic Gotama half-way.
samaṇopi gotamo ñāṇavādo … pe …
taddiguṇaṃ taddiguṇāhaṃ karissāmīti.
Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṃ.
Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno.	The ascetic Gotama has come the first half, and is sitting in your monastery.
Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—	The ascetic Gotama has told the assembly
abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.	that you’re not capable of coming into his presence.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya.
Sace pāyasmantānaṃ licchavīnaṃ evamassa—	And he said that even if the Licchavis
mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā.	try to bind you with straps and drag you with a pair of oxen, either the straps will break or you will.
Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.
Sacepissa evamassa—
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ āgaccheyyanti, muddhāpi tassa vipateyyāti.
Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.	Come forth, Pāṭikaputta! When you come forth we’ll make you win and the ascetic Gotama lose.’
Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.	When he had spoken, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.
Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṃ pāthikaputtaṃ etadavoca:	Then Jāliya said to Pāṭikaputta:
‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ?	‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom?
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti.	You say “I’m coming, sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’
Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātunti.	And as he was speaking, Pāṭikaputta said: ‘I’m coming, sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat.
Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi:	When Jāliya knew
‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṃ etadavoca—	that Pāṭikaputta had lost, he said to him:
Bhūtapubbaṃ, āvuso pāthikaputta, sīhassa migarañño etadahosi:	‘Once upon a time, Reverend Pāṭikaputta, it occurred to a lion, king of beasts:
‘yannūnāhaṃ aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ.	“Why don’t I make my lair near a certain forest?
Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ.	Towards evening I can emerge from my den, yawn, look all around the four directions, roar my lion’s roar three times, and set out on the hunt.
So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.	Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”
Atha kho, āvuso, so sīho migarājā aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi.	And so that’s what he did.
Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadi, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkāmi.
So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupesi.
Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṃvaḍḍho jarasiṅgālo ditto ceva balavā ca.	Now, there was an old jackal who had grown fat on the lion’s leavings, becoming arrogant and strong.
Atha kho, āvuso, tassa jarasiṅgālassa etadahosi:	He thought:
‘ko cāhaṃ, ko sīho migarājā.	“What does the lion, king of beasts, have that I don’t?
Yannūnāhampi aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ.	Why don’t I make my lair near a certain forest?
Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ.	Towards evening I can emerge from my den, yawn, look all around the four directions, roar my lion’s roar three times, and set out on the hunt.
So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.	Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.”
Atha kho so, āvuso, jarasiṅgālo aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi.	And so that’s what he did.
Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti siṅgālakaṃyeva anadi bheraṇḍakaṃyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti.	But when he tried to roar a lion’s roar, he only managed to squeal and yelp like a jackal. And what is a pathetic jackal’s squeal next to the roar of a lion?
Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi.	In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanāti.	Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’
Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ.	When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile,
Atha naṃ etadavoca:	he said to him:
‘Sīhoti attānaṃ samekkhiyāna,	‘Seeing himself as equal to the lion,
Amaññi kotthu migarājāhamasmi;	the jackal presumed “I’m the king of the beasts!”
Tatheva so siṅgālakaṃ anadi,	But in reality he only managed to yelp,
Ke ca chave siṅgāle ke pana sīhanādeti.	and what’s a sad jackal’s squeal to the roar of a lion?
Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi.	In the same way, reverend, while living on the harvest of the Holy One, you presume to attack him!’
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ.	When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile,
Atha naṃ etadavoca:	he said to him:
‘Aññaṃ anucaṅkamanaṃ,	‘Following in the steps of another,
Attānaṃ vighāse samekkhiya;	seeing himself grown fat on scraps,
Yāva attānaṃ na passati,	until he doesn’t even see himself,
Kotthu tāva byagghoti maññati.	the jackal presumes he’s a tiger.
Tatheva so siṅgālakaṃ anadi,	But in reality he only managed to yelp,
Ke ca chave siṅgāle ke pana sīhanādeti.	and what’s a sad jackal’s squeal to the roar of a lion?
Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi.	In the same way, reverend, while living on the harvest of the Holy One, you presume to attack him!’
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ.	When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile,
Atha naṃ etadavoca:	he said to him:
‘Bhutvāna bheke khalamūsikāyo,	‘Gorged on frogs, and mice from the barn,
Kaṭasīsu khittāni ca koṇapāni;	and carcasses tossed in the cemetery,
Mahāvane suññavane vivaḍḍho,	thriving in the great, empty wood,
Amaññi kotthu migarājāhamasmi;	the jackal presumed “I’m the king of the beasts!”
Tatheva so siṅgālakaṃ anadi,	But in reality he only managed to yelp,
Ke ca chave siṅgāle ke pana sīhanādeti.	and what’s a sad jackal’s squeal to the roar of a lion?
Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi.	In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha!
Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.	Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ.	When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile,
Atha taṃ parisaṃ āgantvā evamārocesi:	he returned to the assembly and said:
‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi, āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.	‘Pāṭikaputta has lost, sirs. He says “I’m coming, sir, I’m coming!” But wriggle as he might, he can’t get up from his seat.’
Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ:	When he said this, I said to the assembly:
‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.	‘The naked ascetic Pāṭikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view.
Sacepissa evamassa—	If he thinks he can
ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya.	come into my presence without giving up those things, his head may explode.
Sacepāyasmantānaṃ licchavīnaṃ evamassa—	The good Licchavis might think:
mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā nāgehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā.	“Let’s bind Pāṭikaputta with straps and drag him with a pair of oxen!” But either the straps will break or Pāṭikaputta will.
Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ.	Pāṭikaputta is not capable of coming into my presence, otherwise
Sacepissa evamassa—ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.	his head may explode.’
Atha khvāhaṃ, bhaggava, taṃ parisaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā mahābandhanā mokkhaṃ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṃ samāpajjitvā sattatālaṃ vehāsaṃ abbhuggantvā aññaṃ sattatālampi acciṃ abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṃ paccuṭṭhāsiṃ.	Then, Bhaggava, I educated, encouraged, fired up, and inspired that assembly with a Dhamma talk. I released that assembly from the great bondage, and lifted 84,000 beings from the great swamp. Next I entered upon the fire element, rose into the sky to the height of seven palm trees, and created a flame another seven palm trees high, blazing and smoking. Finally I landed at the Great Wood, in the hall with the peaked roof.
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ:	Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him:
‘Taṃ kiṃ maññasi, sunakkhatta,	‘What do you think, Sunakkhatta?
yatheva te ahaṃ acelaṃ pāthikaputtaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ aññathā vā’ti?	Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’
‘Yatheva me, bhante, bhagavā acelaṃ pāthikaputtaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.	‘It turned out to be correct.’
‘Taṃ kiṃ maññasi, sunakkhatta,	‘What do you think, Sunakkhatta?
yadi evaṃ sante kataṃ vā hoti uttari manussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti?	If that is so, has a superhuman demonstration of psychic power been performed or not?’
‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttari manussadhammā iddhipāṭihāriyaṃ, no akatan’ti.	‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’
‘Evampi kho maṃ tvaṃ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi—	‘Though I perform such a superhuman demonstration of psychic power you say this:
na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṃ karotīti.	“But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.”
Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.	See how far you have strayed!’
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.	Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.

24.6 - On Describing the Origin of the World

6. Aggaññapaññattikathā	6. On Describing the Origin of the World
Aggaññañcāhaṃ, bhaggava, pajānāmi.	Bhaggava, I understand the origin of the world.
Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṃ tathāgato no anayaṃ āpajjati.	I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized nirvana within myself. Directly knowing this, the Realized One does not come to ruin.
Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapenti.	There are some ascetics and brahmins who describe the origin of the world in their tradition as created by the Lord God, by Brahmā.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	I go up to them and say:
‘saccaṃ kira tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?	‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā, ‘āmo’ti paṭijānanti.	And they answer, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘kathaṃvihitakaṃ pana tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?	‘But how do you describe in your tradition that the origin of the world came about as created by the Lord God, by Brahmā?’
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti.	But they cannot answer, and they even question me in return.
Tesāhaṃ puṭṭho byākaromi:	So I answer them:
‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati.	‘There comes a time when, reverends, after a very long period has passed, this cosmos contracts.
Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti.	As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance.
Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.	There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati.	There comes a time when, after a very long period has passed, this cosmos expands.
Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati.	As it expands an empty mansion of Brahmā appears.
Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati.	Then a certain sentient being—due to the running out of their life-span or merit—passes away from that group of radiant deities and is reborn in that empty mansion of Brahmā.
So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.	There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā uppajjati—	But after staying there all alone for a long time, they become dissatisfied and anxious:
aho vata aññepi sattā itthattaṃ āgaccheyyunti.	“Oh, if only another being would come to this state of existence.”
Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ.	Then other sentient beings—due to the running out of their life-span or merit—pass away from that group of radiant deities and are reborn in that empty mansion of Brahmā in company with that being.
Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.	There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti—	Now, the being who was reborn there first thinks:
ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, mayā ime sattā nimmitā.	“I am Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
Taṃ kissa hetu?	Why is that?
Mamañhi pubbe etadahosi—	Because first I thought:
aho vata aññepi sattā itthattaṃ āgaccheyyunti;	‘Oh, if only another being would come to this state of existence.’
iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ āgatāti.	Such was my heart’s wish, and then these creatures came to this state of existence.”
Yepi te sattā pacchā upapannā, tesampi evaṃ hoti—	And the beings who were reborn there later also think:
ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ;	“This must be Brahmā, the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.
iminā mayaṃ bhotā brahmunā nimmitā.	And we have been created by him.
Taṃ kissa hetu?	Why is that?
Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ; mayaṃ panāmha pacchā upapannāti.	Because we see that he was reborn here first, and we arrived later.”
Tatrāvuso, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca.	And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later.
Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.	It’s possible that one of those beings passes away from that group and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.	Having done so, they go forth from the lay life to homelessness.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.	By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:	They say:
“yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā. So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati.	“He who is Brahmā—the Great Brahmā, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born—is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā”ti.	We who were created by that Brahmā are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.”
Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti.	This is how you describe in your tradition that the origin of the world came about as created by the Lord God, by Brahmā.’
Te evamāhaṃsu:	They say:
‘evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti.	‘That is what we have heard, Reverend Gotama, just as you say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi.	Bhaggava, I understand the origin of the world.
Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.	I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized nirvana within myself. Directly knowing this, the Realized One does not come to ruin.
Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapenti.	There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those depraved by play.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	I go up to them and say:
‘saccaṃ kira tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?	‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti.	And they answer, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘kathaṃvihitakaṃ pana tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?	‘But how do you describe in your tradition that the origin of the world came about due to those depraved by play?’
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti,	But they cannot answer, and they even question me in return.
tesāhaṃ puṭṭho byākaromi:	So I answer them:
‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti.	‘Reverends, there are gods named “depraved by play”. They spend too much time laughing, playing, and making merry. And in doing so, they lose their remembering, and they pass away from that group of gods.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati,	It’s possible that one of those beings passes away from that group and is reborn in this state of existence.
itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati,	Having done so, they go forth from the lay life to homelessness.
agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.	By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:	They say:
“ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ nātivelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti,	“The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their remembering, and don’t pass away from that group of gods.
niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti.	They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā khiḍḍāpadosikā te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā,	But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our remembering, and passed away from that group of gods.
aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā”ti.	We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.”
Evaṃvihitakaṃ no tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti.	This is how you describe in your tradition that the origin of the world came about due to those depraved by play.’
Te evamāhaṃsu:	They say:
‘evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti.	‘That is what we have heard, Reverend Gotama, just as you say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi … pe …	Bhaggava, I understand the origin of the world.
yadabhijānaṃ tathāgato no anayaṃ āpajjati.	Directly knowing this, the Realized One does not come to ruin.
Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṃ ācariyakaṃ aggaññaṃ paññapenti.	There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those who are malevolent.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	I go up to them and say:
‘saccaṃ kira tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?	‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti.	And they answer, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘kathaṃvihitakaṃ pana tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?	‘But how do you describe in your tradition that the origin of the world came about due to those who are malevolent?’
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti.	But they cannot answer, and they even question me in return.
Tesāhaṃ puṭṭho byākaromi:	So I answer them:
Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapenti.	There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen by chance.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	I go up to them and say:
‘saccaṃ kira tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?	‘Is it really true that this is the venerables’ view?’
Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti.	And they answer, ‘Yes’.
Tyāhaṃ evaṃ vadāmi:	I say to them:
‘kathaṃvihitakaṃ pana tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?	‘But how do you describe in your tradition that the origin of the world came about by chance?’
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti.	But they cannot answer, and they even question me in return.
Tesāhaṃ puṭṭho byākaromi:	So I answer them:
‘Santāvuso, asaññasattā nāma devā.	‘Reverends, there are gods named “non-percipient beings”.
Saññuppādā ca pana te devā tamhā kāyā cavanti.	When perception arises they pass away from that group of gods.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.	It’s possible that one of those beings passes away from that group and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.	Having done so, they go forth from the lay life to homelessness.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ saññuppādaṃ anussarati, tato paraṃ nānussarati’.	By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect the arising of perception, but no further.
So evamāha:	They say:
‘adhiccasamuppanno attā ca loko ca.	“The self and the cosmos arose by chance.
Taṃ kissa hetu?	Why is that?
Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti.	Because formerly I didn’t exist. Now from not being I’ve changed into being.”
‘Evaṃvihitakaṃ no tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti?	This is how you describe in your tradition that the origin of the world came about by chance.’
Te evamāhaṃsu:	They say:
‘evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti.	‘That is what we have heard, Reverend Gotama, just as you say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā.	I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized nirvana within myself. Directly knowing this, the Realized One does not come to ruin.
Yadabhijānaṃ tathāgato no anayaṃ āpajjati.
Evaṃvādiṃ kho maṃ, bhaggava, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:	Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, baseless, lying, untruthful claim:
‘viparīto samaṇo gotamo bhikkhavo ca.	‘The ascetic Gotama has a distorted perspective, and so have his monks.
Samaṇo gotamo evamāha—	He says:
yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti.	“When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”
Na kho panāhaṃ, bhaggava, evaṃ vadāmi:	But I don’t say that.
‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti.
Evañca khvāhaṃ, bhaggava, vadāmi:	I say this:
‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, subhantveva tasmiṃ samaye pajānātī’”ti.	“When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.”’
“Te ca, bhante, viparītā, ye bhagavantaṃ viparītato dahanti bhikkhavo ca.	‘They are the ones with a distorted perspective, sir, who regard the Buddha and the mendicants in this way.
Evaṃpasanno ahaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ, yathā ahaṃ subhaṃ vimokkhaṃ upasampajja vihareyyan”ti.	Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on the beautiful.”
“Dukkaraṃ kho etaṃ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ.	“It’s hard for you to enter and remain in the liberation on the beautiful, since you have a different view, creed, belief, practice, and tradition.
Iṅgha tvaṃ, bhaggava, yo ca te ayaṃ mayi pasādo, tameva tvaṃ sādhukamanurakkhā”ti.	Come now, Bhaggava, carefully nurture the confidence that you have in me.”
“Sace taṃ, bhante, mayā dukkaraṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ.	“If it’s hard for me to enter and remain in the liberation on the beautiful, since I have a different view, creed, belief, practice, and tradition,
Yo ca me ayaṃ, bhante, bhagavati pasādo, tamevāhaṃ sādhukamanurakkhissāmī”ti.	I shall carefully nurture the confidence that I have in the Buddha.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano bhaggavagotto paribbājako bhagavato bhāsitaṃ abhinandīti.	Satisfied, the wanderer Bhaggavagotta was happy with what the Buddha said.
‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.	‘Reverends, there are gods named “malevolent”. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that group of gods.
Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.	It’s possible that one of those beings passes away from that group and is reborn in this state of existence.
Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.	Having done so, they go forth from the lay life to homelessness.
Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.	By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an undistractible-lucidity of the heart of such a kind that they recollect that past life, but no further.
So evamāha:	They say:
“ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā kāyā na cavanti,	“The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that group of gods.
niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti.	They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity.
Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā. Te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ tamhā kāyā cutā,	But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that group of gods.
aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā”ti.	We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.”
Evaṃvihitakaṃ no tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti.	This is how you describe in your tradition that the origin of the world came about due to those who are malevolent.’
Te evamāhaṃsu:	They say:
‘evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti.	‘That is what we have heard, Reverend Gotama, just as you say.’
Aggaññañcāhaṃ, bhaggava, pajānāmi … pe …	Bhaggava, I understand the origin of the world.
yadabhijānaṃ tathāgato no anayaṃ āpajjati.	Directly knowing this, the Realized One does not come to ruin.

25 - DN 25 Udumbarika: The Lion’s Roar at Udumbarikā’s Monastery

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 25	Long Discourses 25

25.1 - On the Wanderer Nigrodha

Udumbarikasutta	The Lion’s Roar at Udumbarikā’s Monastery
1. Nigrodhaparibbājakavatthu	1. On the Wanderer Nigrodha
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi.	Now at that time the wanderer Nigrodha was residing in the lady Udumbarikā’s monastery for wanderers, together with a large assembly of three thousand wanderers.
Atha kho sandhāno gahapati divā divassa rājagahā nikkhami bhagavantaṃ dassanāya.	Then the householder Sandhana left Rājagaha in the middle of the day to see the Buddha.
Atha kho sandhānassa gahapatissa etadahosi:	Then it occurred to him:
“akālo kho bhagavantaṃ dassanāya.	“It’s the wrong time to see the Buddha,
Paṭisallīno bhagavā.	as he’s in retreat.
Manobhāvanīyānampi bhikkhūnaṃ asamayo dassanāya.	And it’s the wrong time to see the esteemed mendicants,
Paṭisallīnā manobhāvanīyā bhikkhū.	as they’re in retreat.
Yannūnāhaṃ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyyan”ti.	Why don’t I visit the wanderer Nigrodha at the lady Udumbarikā’s monastery for wanderers?”
Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami.	So he went to the monastery of the wanderers.
Tena kho pana samayena nigrodho paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā.	Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as
Seyyathidaṃ—rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.	talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Addasā kho nigrodho paribbājako sandhānaṃ gahapatiṃ dūratova āgacchantaṃ.	Nigrodha saw Sandhāna coming off in the distance,
Disvā sakaṃ parisaṃ saṇṭhāpesi:	and hushed his own assembly:
“appasaddā bhonto hontu, mā bhonto saddamakattha.	“Be quiet, good sirs, don’t make a sound.
Ayaṃ samaṇassa gotamassa sāvako āgacchati sandhāno gahapati.	The householder Sandhāna, a disciple of the ascetic Gotama, is coming.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā rājagahe paṭivasanti, ayaṃ tesaṃ aññataro sandhāno gahapati.	He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Rājagaha.
Appasaddakāmā kho panete āyasmanto appasaddavinītā, appasaddassa vaṇṇavādino.	Such venerables like the quiet, are educated to be quiet, and praise the quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Evaṃ vutte, te paribbājakā tuṇhī ahesuṃ.	Then those wanderers fell silent.
Atha kho sandhāno gahapati yena nigrodho paribbājako tenupasaṅkami, upasaṅkamitvā nigrodhena paribbājakena saddhiṃ sammodi.	Then Sandhāna went up to the wanderer Nigrodha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sandhāno gahapati nigrodhaṃ paribbājakaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Nigrodha:
“aññathā kho ime bhonto aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti.	“The way the wanderers make an uproar as they sit together and talk about all kinds of unworthy topics is one thing.
Seyyathidaṃ—rājakathaṃ … pe … itibhavābhavakathaṃ iti vā.
Aññathā kho pana so bhagavā araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānī”ti.	It’s quite different to the way the Buddha frequents remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.”
Evaṃ vutte, nigrodho paribbājako sandhānaṃ gahapatiṃ etadavoca:	When Sandhāna said this, Nigrodha said to him:
“yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapati, kena sākacchaṃ samāpajjati, kena paññāveyyattiyaṃ samāpajjati?	“Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve proficiency in wisdom?
Suññāgārahatā samaṇassa gotamassa paññā aparisāvacaro samaṇo gotamo nālaṃ sallāpāya.	Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion.
So antamantāneva sevati.	He just lurks on the periphery.
Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati.	He’s just like the nilgai antelope, circling around and lurking on the periphery.
Evameva suññāgārahatā samaṇassa gotamassa paññā;
aparisāvacaro samaṇo gotamo;
nālaṃ sallāpāya.
So antamantāneva sevati.
Iṅgha, gahapati, samaṇo gotamo imaṃ parisaṃ āgaccheyya, ekapañheneva naṃ saṃsādeyyāma, tucchakumbhīva naṃ maññe orodheyyāmā”ti.	Please, householder, let the ascetic Gotama come to this assembly. I’ll sink him with just one question! I’ll roll him over and wrap him up like an empty pot!”
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ.	With clairaudience that is purified and superhuman, the Buddha heard this discussion between the householder Sandhāna and the wanderer Nigrodha.
Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena sumāgadhāya tīre moranivāpo tenupasaṅkami; upasaṅkamitvā sumāgadhāya tīre moranivāpe abbhokāse caṅkami.	Then the Buddha descended Vulture’s Peak Mountain and went to the peacocks’ feeding ground on the bank of the Sumāgadhā, where he practiced walking meditation in the open air.
Addasā kho nigrodho paribbājako bhagavantaṃ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṃ.	Nigrodha saw him,
Disvāna sakaṃ parisaṃ saṇṭhāpesi:	and hushed his own assembly:
“appasaddā bhonto hontu, mā bhonto saddamakattha, ayaṃ samaṇo gotamo sumāgadhāya tīre moranivāpe abbhokāse caṅkamati.	“Be quiet, good sirs, don’t make a sound. The ascetic Gotama is walking meditation on the bank of the Sumāgadhā.
Appasaddakāmo kho pana so āyasmā, appasaddassa vaṇṇavādī.	The venerable likes quiet and praises quiet.
Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyya.	Hopefully if he sees that our assembly is quiet he’ll see fit to approach.
Sace samaṇo gotamo imaṃ parisaṃ āgaccheyya, imaṃ taṃ pañhaṃ puccheyyāma:	If he comes, I’ll ask him this question:
‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyan’”ti?	‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?’”
Evaṃ vutte, te paribbājakā tuṇhī ahesuṃ.	Then those wanderers fell silent.

25.2 - Mortification in Disgust of Sin

2. Tapojigucchāvāda	2. Mortification in Disgust of Sin
Atha kho bhagavā yena nigrodho paribbājako tenupasaṅkami.	Then the Buddha went up to the wanderer Nigrodha,
Atha kho nigrodho paribbājako bhagavantaṃ etadavoca:	who said to him:
“etu kho, bhante, bhagavā, svāgataṃ, bhante, bhagavato.	“Come, Blessed One! Welcome, Blessed One!
Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.	It’s been a long time since you took the opportunity to come here.
Nisīdatu, bhante, bhagavā, idamāsanaṃ paññattan”ti.	Please, sir, sit down, this seat is ready.”
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out,
Nigrodhopi kho paribbājako aññataraṃ nīcāsanaṃ gahetvā ekamantaṃ nisīdi.	while Nigrodha took a low seat and sat to one side.
Ekamantaṃ nisinnaṃ kho nigrodhaṃ paribbājakaṃ bhagavā etadavoca:	The Buddha said to him:
“kāya nuttha, nigrodha, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?	“Nigrodha, what were you sitting talking about just now? What conversation was unfinished?”
Evaṃ vutte, nigrodho paribbājako bhagavantaṃ etadavoca:	Nigrodha said:
“idha mayaṃ, bhante, addasāma bhagavantaṃ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṃ, disvāna evaṃ avocumhā:	“Well, sir, I saw you walking meditation and said:
‘sace samaṇo gotamo imaṃ parisaṃ āgaccheyya, imaṃ taṃ pañhaṃ puccheyyāma:	‘If the ascetic Gotama comes, I’ll ask him this question:
“ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyan”’ti?	“Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?”’
Ayaṃ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.	This is the conversation that was unfinished when the Buddha arrived.”
“Dujjānaṃ kho etaṃ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṃ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyaṃ.	“It’s hard for you to understand this, Nigrodha, since you have a different view, creed, belief, practice, and tradition.
Iṅgha tvaṃ maṃ, nigrodha, sake ācariyake adhijegucche pañhaṃ puccha:	Please ask me a question about the higher mortification in disgust of sin in your own tradition:
‘kathaṃ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṃ aparipuṇṇā’”ti?	‘How are the conditions for the mortification in disgust of sin completed, and how are they incomplete?’”
Evaṃ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṃ:	When he said this, those wanderers made an uproar:
“acchariyaṃ vata bho, abbhutaṃ vata bho, samaṇassa gotamassa mahiddhikatā mahānubhāvatā, yatra hi nāma sakavādaṃ ṭhapessati, paravādena pavāressatī”ti.	“It’s incredible, it’s amazing! The ascetic Gotama has such power and might! For he sets aside his own doctrine and invites discussion on the doctrine of others!”
Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca:	Then Nigrodha, having quieted those wanderers, said to the Buddha:
“mayaṃ kho, bhante, tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharāma.	“Sir, we teach mortification in disgust of sin, regarding it as essential and clinging to it.
Kathaṃ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṃ aparipuṇṇā”ti?	How are the conditions for the mortification in disgust of sin completed, and how are they incomplete?”
“Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati,	“It’s when a mortifier goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati,	They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko, sattāgāriko vā hoti sattālopiko, ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti, sattahipi dattīhi yāpeti;	They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti, sattāhikampi āhāraṃ āhāreti, iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.	They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.	They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti,	They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,	They tear out their hair and beard, committed to this practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,	They constantly stand, refusing seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,	They squat, committed to persisting in the squatting position.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti,	They lie on a mat of thorns, making a mat of thorns their bed.
phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti,	They make their bed on a plank, or the bare ground.
ekapassayikopi hoti	They lie only on one side.
rajojalladharo,	They wear dust and dirt.
abbhokāsikopi hoti	They stay in the open air.
yathāsanthatiko,	They sleep wherever they lay their mat.
vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto,	They eat unnatural things, committed to the practice of eating unnatural foods.
apānakopi hoti apānakattamanuyutto,	They don’t drink, committed to the practice of not drinking liquids.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati.	They’re committed to the practice of undistractible-lucidity in water three times a day, including the evening.
Taṃ kiṃ maññasi, nigrodha,	What do you think, Nigrodha?
yadi evaṃ sante tapojigucchā paripuṇṇā vā hoti aparipuṇṇā vā”ti?	If this is so, is the mortification in disgust of sin complete, or incomplete?”
“Addhā kho, bhante, evaṃ sante tapojigucchā paripuṇṇā hoti, no aparipuṇṇā”ti.	“Clearly, sir, if that is so the mortification in disgust of sin is complete, not incomplete.”
“Evaṃ paripuṇṇāyapi kho ahaṃ, nigrodha, tapojigucchāya anekavihite upakkilese vadāmī”ti.	“But even such a completed mortification has many flaws, I say.”

25.2 - 1. Flaws

2.1. Upakkilesa	2.1. Flaws
“Yathā kathaṃ pana, bhante, bhagavā evaṃ paripuṇṇāya tapojigucchāya anekavihite upakkilese vadatī”ti?	“But how does the Buddha say that even such a completed mortification has many flaws?”
“Idha, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.	“Firstly, a mortifier undertakes a practice of mortification. They’re happy with that, as they’ve got all they wished for.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo.
Ayampi kho, nigrodha, tapassino upakkileso hoti.	This is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti.	Furthermore, a mortifier undertakes a practice of mortification. They glorify themselves and put others down on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti.
Ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati.	Furthermore, a mortifier undertakes a practice of mortification. They become indulgent and stupefied and fall into negligence on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati.
Ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.	Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re happy with that, as they’ve got all they wished for.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
Ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti.	Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They glorify themselves and put others down on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti.
Ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati.	Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They become indulgent and stupefied and fall into negligence on account of that.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati.
Ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī bhojanesu vodāsaṃ āpajjati:	Furthermore, a mortifier becomes fussy about food, saying:
‘idaṃ me khamati, idaṃ me nakkhamatī’ti.	‘This agrees with me, this doesn’t agree with me.’
So yañca khvassa nakkhamati, taṃ sāpekkho pajahati.	What doesn’t agree with them they reluctantly give up.
Yaṃ panassa khamati, taṃ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati … pe …	But what does agree with them they eat tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati lābhasakkārasilokanikantihetu:	Furthermore, a mortifier undertakes a practice of mortification out of longing for possessions, honor, and popularity, thinking:
‘sakkarissanti maṃ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti … pe …	‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’
ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā apasādetā hoti:	Furthermore, a mortifier rebukes a certain ascetic or brahmin:
‘kiṃ panāyaṃ sambahulājīvo sabbaṃ sambhakkheti.	‘But what is this one doing, living in abundance! According to this ascetic’s doctrine, everything—
Seyyathidaṃ—mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ dantakūṭaṃ, samaṇappavādenā’ti … pe …	plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together like the thunder of a tooth-hammer!’
ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī passati aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā kulesu sakkariyamānaṃ garukariyamānaṃ māniyamānaṃ pūjiyamānaṃ.	Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families.
Disvā tassa evaṃ hoti:	They think:
‘imañhi nāma sambahulājīvaṃ kulesu sakkaronti garuṃ karonti mānenti pūjenti.	‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families.
Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti na garuṃ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṃ kulesu uppādetā hoti … pe …	But I, a self-mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they give rise to envy and jealousy regarding families.
ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī āpāthakanisādī hoti … pe …	Furthermore, a mortifier sits meditation only when people can see them.
ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī attānaṃ adassayamāno kulesu carati:	Furthermore, a mortifier sneaks about among families, thinking:
‘idampi me tapasmiṃ idampi me tapasmin’ti … pe …	‘This is part of my mortification; this is part of my mortification.’
ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī kiñcideva paṭicchannaṃ sevati.	Furthermore, a mortifier sometimes behaves in an underhand manner.
So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṃ āha: ‘khamatī’ti.	When asked whether something agrees with them, they say it does, even though it doesn’t.
Khamamānaṃ āha: ‘nakkhamatī’ti.	Or they say it doesn’t, even though it does.
Iti so sampajānamusā bhāsitā hoti … pe …	Thus they tell a deliberate lie.
ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṃ desentassa santaṃyeva pariyāyaṃ anuññeyyaṃ nānujānāti … pe …	Furthermore, a mortifier disagrees with the way that the Realized One or their disciple teaches Dhamma, even when they make a valid point.
ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Puna caparaṃ, nigrodha, tapassī kodhano hoti upanāhī.	Furthermore, a mortifier is angry and hostile …
Yampi, nigrodha, tapassī kodhano hoti upanāhī.
Ayampi kho, nigrodha, tapassino upakkileso hoti.
Puna caparaṃ, nigrodha, tapassī makkhī hoti paḷāsī … pe …	offensive and contemptuous …
issukī hoti maccharī …	envious and stingy …
saṭho hoti māyāvī …	devious and deceitful …
thaddho hoti atimānī …	obstinate and vain …
pāpiccho hoti pāpikānaṃ icchānaṃ vasaṃ gato …	they have wicked desires, falling under the sway of wicked desires …
micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato …	they have wrong view, being attached to an extremist view …
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.	they’re attached to their own views, holding them tight, and refusing to let go.
Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī.
Ayampi kho, nigrodha, tapassino upakkileso hoti.	This too is a flaw in that mortifier.
Taṃ kiṃ maññasi, nigrodha,	What do you think, Nigrodha?
yadime tapojigucchā upakkilesā vā anupakkilesā vā”ti?	Are such mortifications flawed or not?”
“Addhā kho ime, bhante, tapojigucchā upakkilesā, no anupakkilesā.	“Clearly, sir, they’re flawed.
Ṭhānaṃ kho panetaṃ, bhante, vijjati yaṃ idhekacco tapassī sabbeheva imehi upakkilesehi samannāgato assa;	It’s possible that a mortifier might have all of these flaws,
ko pana vādo aññataraññatarenā”ti.	not to speak of one or other of them.”

25.2 - 2. On Reaching the Shoots

2.2. Parisuddhapapaṭikappattakathā	2.2. On Reaching the Shoots
“Idha, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.	“Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they’re not happy with that, as they still haven’t got all they wished for.
Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo.
Evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attānukkaṃseti na paraṃ vambheti … pe …	Furthermore, a mortifier undertakes a practice of mortification. They don’t glorify themselves or put others down on account of that.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati … pe …	They don’t become indulgent …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo … pe …	Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They’re not happy with that, as they still haven’t got all they wished for …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṃseti na paraṃ vambheti … pe …	They don’t glorify themselves and put others down on account of possessions, honor, and popularity …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati … pe …	They don’t become indulgent because of it …
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī bhojanesu na vodāsaṃ āpajjati:	Furthermore, a mortifier doesn’t become fussy about food, saying:
‘idaṃ me khamati, idaṃ me nakkhamatī’ti.	‘This agrees with me, this doesn’t agree with me.’
So yañca khvassa nakkhamati, taṃ anapekkho pajahati.	What doesn’t agree with them they readily give up.
Yaṃ panassa khamati, taṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati … pe …	But what does agree with them they eat without being tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na tapaṃ samādiyati lābhasakkārasilokanikantihetu:	Furthermore, a mortifier doesn’t undertake a practice of mortification out of longing for possessions, honor, and popularity …
‘sakkarissanti maṃ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti … pe …	‘Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!’
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā nāpasādetā hoti:	Furthermore, a mortifier doesn’t rebuke a certain ascetic or brahmin:
‘kiṃ panāyaṃ sambahulājīvo sabbaṃ sambhakkheti.	‘But what is this one doing, living in abundance! According to this ascetic’s doctrine, everything—
Seyyathidaṃ—mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ dantakūṭaṃ, samaṇappavādenā’ti … pe …	plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth—is crunched together like the thunder of a tooth-hammer!’
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī passati aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā kulesu sakkariyamānaṃ garu kariyamānaṃ māniyamānaṃ pūjiyamānaṃ.	Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families.
Disvā tassa na evaṃ hoti:	It never occurs to them:
‘imañhi nāma sambahulājīvaṃ kulesu sakkaronti garuṃ karonti mānenti pūjenti.	‘This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families.
Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti na garuṃ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṃ kulesu nuppādetā hoti … pe …	But I, a self-mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.’ Thus they don’t give rise to envy and jealousy regarding families.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na āpāthakanisādī hoti … pe …	Furthermore, a mortifier doesn’t sit meditation only when people can see them.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na attānaṃ adassayamāno kulesu carati:	Furthermore, a mortifier doesn’t sneak about among families, thinking:
‘idampi me tapasmiṃ, idampi me tapasmin’ti … pe …	‘This is part of my mortification; this is part of my mortification.’
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī na kiñcideva paṭicchannaṃ sevati, so:	Furthermore, a mortifier never behaves in an underhand manner.
‘khamati te idan’ti puṭṭho samāno akkhamamānaṃ āha:	When asked whether something agrees with them, they say it doesn’t when it doesn’t.
‘nakkhamatī’ti.
Khamamānaṃ āha:	Or they say it does when it does.
‘khamatī’ti.
Iti so sampajānamusā na bhāsitā hoti … pe …	Thus they don’t tell a deliberate lie.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṃ desentassa santaṃyeva pariyāyaṃ anuññeyyaṃ anujānāti … pe …	Furthermore, a mortifier agrees with the way that the Realized One or their disciple teaches Dhamma when they make a valid point.
evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Puna caparaṃ, nigrodha, tapassī akkodhano hoti anupanāhī.	Furthermore, a mortifier is not angry and hostile …
Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṃ so tasmiṃ ṭhāne parisuddho hoti.
Puna caparaṃ, nigrodha, tapassī amakkhī hoti apaḷāsī … pe …	offensive and contemptuous …
anissukī hoti amaccharī …	envious and stingy …
asaṭho hoti amāyāvī …	devious and deceitful …
atthaddho hoti anatimānī …	obstinate and vain …
na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato …	they don’t have wicked desires …
na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā samannāgato …	and wrong view …
na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī.	they’re not attached to their own views, holding them tight, and refusing to let go.
Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī.
Evaṃ so tasmiṃ ṭhāne parisuddho hoti.	So they’re pure on that point.
Taṃ kiṃ maññasi, nigrodha,	What do you think, Nigrodha?
yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?	If this is so, is the mortification in disgust of sin purified or not?”
“Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.	“Clearly, sir, it is purified. It has reached the peak and the pith.”
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca;	“No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak and the pith.
api ca kho papaṭikappattā hotī”ti.	Rather, it has only reached the shoots.”

25.2 - 3. On Reaching the Bark

2.3. Parisuddhatacappattakathā	2.3. On Reaching the Bark
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?	“But at what point, sir, does the mortification in disgust of sin reach the peak and the pith?
Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.	Please help me reach the peak and the pith!”
“Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti.	“Nigrodha, take a mortifier who is restrained in the fourfold restraint.
Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti?	And how is a mortifier restrained in the fourfold restraint?
Idha, nigrodha, tapassī na pāṇaṃ atipāteti, na pāṇaṃ atipātayati, na pāṇamatipātayato samanuñño hoti.	It’s when a mortifier doesn’t kill living creatures, doesn’t get others to kill, and doesn’t approve of killing.
Na adinnaṃ ādiyati, na adinnaṃ ādiyāpeti, na adinnaṃ ādiyato samanuñño hoti.	They don’t steal, get others to steal, or approve of stealing.
Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti.	They don’t lie, get others to lie, or approve of lying.
Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti.	They don’t expect rewards from their practice, they don’t lead others to expect rewards, and they don’t approve of expecting rewards.
Evaṃ kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti.	That’s how a mortifier is restrained in the fourfold restraint.
Yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya.	When a mortifier has the fourfold restraint, that is their mortification.
So abhiharati no hīnāyāvattati.	They step forward, not falling back.
So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.	They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.	After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish remembering right there.
So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti.	Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
Byāpādappadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṃ parisodheti.	Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.	Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti.	Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.	Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Taṃ kiṃ maññasi, nigrodha.	What do you think, Nigrodha?
Yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?	If this is so, is the mortification in disgust of sin purified or not?”
“Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.	“Clearly, sir, it is purified. It has reached the peak and the pith.”
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca;	“No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak and the pith.
api ca kho tacappattā hotī”ti.	Rather, it has only reached the bark.”

25.2 - 4. On Reaching the Softwood

2.4. Parisuddhaphegguppattakathā	2.4. On Reaching the Softwood
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?	“But at what point, sir, does the mortification in disgust of sin reach the peak and the pith?
Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.	Please help me reach the peak and the pith!”
“Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti.	“Nigrodha, take a mortifier who is restrained in the fourfold restraint.
Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti … pe …
yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya.
So abhiharati no hīnāyāvattati.
So vivittaṃ senāsanaṃ bhajati … pe …
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
mettāsahagatena cetasā … pe …	Then they meditate spreading a heart full of love …
karuṇāsahagatena cetasā … pe …	compassion …
muditāsahagatena cetasā … pe …	rejoicing …
upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	equanimity.
So anekavihitaṃ pubbenivāsaṃ anussarati 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 evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ, tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Taṃ kiṃ maññasi, nigrodha,	What do you think, Nigrodha?
yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?	If this is so, is the mortification in disgust of sin purified or not?”
“Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti, no aparisuddhā, aggappattā ca sārappattā cā”ti.	“Clearly, sir, it is purified. It has reached the peak and the pith.”
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca;	“No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak and the pith.
api ca kho phegguppattā hotī”ti.	Rather, it has only reached the softwood.”

25.3 - On Reaching the Heartwood

3. Parisuddhaaggappattasārappattakathā	3. On Reaching the Heartwood
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca?	“But at what point, sir, does the mortification in disgust of sin reach the peak and the pith?
Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti.	Please help me reach the peak and the pith!”
“Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti.	“Nigrodha, take a mortifier who is restrained in the fourfold restraint.
Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti … pe …
yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya.
So abhiharati no hīnāyāvattati.
So vivittaṃ senāsanaṃ bhajati … pe …
so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe	They give up these five hindrances, corruptions of the heart that weaken wisdom.
mettāsahagatena cetasā … pe …	Then they meditate spreading a heart full of love …
upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	equanimity …
So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	They recollect many kinds of past lives, with features and details.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. 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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Taṃ kiṃ maññasi, nigrodha,	What do you think, Nigrodha?
yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti?	If this is so, is the mortification in disgust of sin purified or not?”
“Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.	“Clearly, sir, it is purified. It has reached the peak and the pith.”
“Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca hoti sārappattā ca.	“Nigrodha, at this point the mortification in disgust of sin has reached the peak and the pith.
Iti kho, nigrodha, yaṃ maṃ tvaṃ avacāsi:	Nigrodha, remember you said this to me:
‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyan’ti.	‘Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?’
Iti kho taṃ, nigrodha, ṭhānaṃ uttaritarañca paṇītatarañca, yenāhaṃ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyan”ti.	Well, there is something better and finer than this. That’s what I use to guide my disciples, through which they claim solace in the fundamental purpose of the spiritual life.”
Evaṃ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṃ:	When he said this, those wanderers made an uproar:
“ettha mayaṃ anassāma sācariyakā, na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā”ti.	“In that case, we’re lost, and so is our tradition! We don’t know anything better or finer than that!”

25.4 - Nigrodha Feels Depressed

4. Nigrodhassapajjhāyana	4. Nigrodha Feels Depressed
Yadā aññāsi sandhāno gahapati:	Then the householder Sandhāna realized:
“aññadatthu kho dānime aññatitthiyā paribbājakā bhagavato bhāsitaṃ sussūsanti, sotaṃ odahanti, aññācittaṃ upaṭṭhāpentī”ti.	“Obviously, now these wanderers want to listen to what the Buddha says. They’re paying attention and applying their minds to understand!”
Atha nigrodhaṃ paribbājakaṃ etadavoca:	So he said to the wanderer Nigrodha:
“iti kho, bhante nigrodha, yaṃ maṃ tvaṃ avacāsi:	“Nigrodha, remember you said this to me:
‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapati, kena sākacchaṃ samāpajjati, kena paññāveyyattiyaṃ samāpajjati,	‘Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve proficiency in wisdom?
suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṃ sallāpāya, so antamantāneva sevati;	Staying in empty huts has destroyed the ascetic Gotama’s wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on the periphery.
seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati.	He’s just like the nilgai antelope, circling around and lurking on the periphery.
Evameva suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṃ sallāpāya; so antamantāneva sevati;
iṅgha, gahapati, samaṇo gotamo imaṃ parisaṃ āgaccheyya, ekapañheneva naṃ saṃsādeyyāma, tucchakumbhīva naṃ maññe orodheyyāmā’ti.	Please, householder, let the ascetic Gotama come to this assembly. I’ll sink him with just one question! I’ll roll him over and wrap him up like an empty pot!’
Ayaṃ kho so, bhante, bhagavā arahaṃ sammāsambuddho idhānuppatto, aparisāvacaraṃ pana naṃ karotha, gokāṇaṃ pariyantacāriniṃ karotha, ekapañheneva naṃ saṃsādetha, tucchakumbhīva naṃ orodhethā”ti.	Now the Blessed One, perfected and fully awakened, has arrived here. Why don’t you send him out of the assembly to the periphery like a nilgai antelope? Why don’t you sink him with just one question? Why don’t you roll him over and wrap him up like an empty pot?”
Evaṃ vutte, nigrodho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.	When he said this, Nigrodha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā nigrodhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā nigrodhaṃ paribbājakaṃ etadavoca:	Knowing this, the Buddha said to him:
“saccaṃ kira, nigrodha, bhāsitā te esā vācā”ti?	“Is it really true, Nigrodha—are those your words?”
“Saccaṃ, bhante, bhāsitā me esā vācā, yathābālena yathāmūḷhena yathāakusalenā”ti.	“It’s true, sir, those are my words. It was foolish, stupid, and unskillful of me.”
“Taṃ kiṃ maññasi, nigrodha.	“What do you think, Nigrodha?
Kinti te sutaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	Have you heard that wanderers of the past who were elderly and senior, the teachers of teachers, said that
‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, evaṃ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti.	when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics,
Seyyathidaṃ—rājakathaṃ corakathaṃ … pe … itibhavābhavakathaṃ iti vā.
Seyyathāpi tvaṃ etarahi sācariyako.	like you do in your tradition these days?
Udāhu, evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṃ etarahī’”ti.	Or did they say that the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat, like I do these days?”
“Sutaṃ metaṃ, bhante. Paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“I have heard that wanderers of the past who were elderly and senior, said that
‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, na evaṃ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti.	when the perfected ones, the fully awakened Buddhas of the past came together, they didn’t make an uproar,
Seyyathidaṃ—rājakathaṃ corakathaṃ … pe … itibhavābhavakathaṃ iti vā,
seyyathāpāhaṃ etarahi sācariyako.	like I do in my tradition these days.
Evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.	They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days.”
“Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi:	“Nigrodha, you are a sensible and mature man. Did it not occur to you:
‘buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’”ti?	‘The Blessed One is awakened, tamed, serene, crossed over, and nirvana'd. And he teaches Dhamma for awakening, taming, serenity, crossing over, and nirvana’?”

25.5 - The Culmination of the Spiritual Path

5. Brahmacariyapariyosānasacchikiriyā	5. The Culmination of the Spiritual Path
Evaṃ vutte, nigrodho paribbājako bhagavantaṃ etadavoca:	Nigrodha said:
“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ bhagavantaṃ avacāsiṃ.	“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in that way.
Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Taggha tvaṃ, nigrodha, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo maṃ tvaṃ evaṃ avacāsi.	“Indeed, Nigrodha, you made a mistake. It was foolish, stupid, and unskillful of you to speak in that way.
Yato ca kho tvaṃ, nigrodha, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.	But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjati.	For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.
Ahaṃ kho pana, nigrodha, evaṃ vadāmi:	Nigrodha, this is what I say:
‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi.	Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
Yathānusiṭṭhaṃ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati sattavassāni.	By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven years. They will live having achieved with their own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
Tiṭṭhantu, nigrodha, satta vassāni.	Let alone seven years.
Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi.	Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
Yathānusiṭṭhaṃ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati cha vassāni.	By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in six years …
Pañca vassāni …	five years …
cattāri vassāni …	four years …
tīṇi vassāni …	three years …
dve vassāni …	two years …
ekaṃ vassaṃ.	one year …
Tiṭṭhatu, nigrodha, ekaṃ vassaṃ.
Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṃ dhammaṃ desemi.
Yathānusiṭṭhaṃ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati satta māsāni.	seven months …
Tiṭṭhantu, nigrodha, satta māsāni …
cha māsāni …	six months …
pañca māsāni …	five months …
cattāri māsāni …	four months …
tīṇi māsāni …	three months …
dve māsāni …	two months …
ekaṃ māsaṃ …	one month …
aḍḍhamāsaṃ.	a fortnight.
Tiṭṭhatu, nigrodha, aḍḍhamāso.	Let alone a fortnight.
Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi.	Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them.
Yathānusiṭṭhaṃ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati sattāhaṃ’.	By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven days.

25.6 - The Wanderers Feel Depressed

6. Paribbājakānaṃpajjhāyana	6. The Wanderers Feel Depressed
Siyā kho pana te, nigrodha, evamassa:	Nigrodha, you might think:
‘antevāsikamyatā no samaṇo gotamo evamāhā’ti.	‘The ascetic Gotama speaks like this because he wants pupils.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Yo eva vo ācariyo, so eva vo ācariyo hotu.	Let your teacher remain your teacher.
Siyā kho pana te, nigrodha, evamassa:	You might think:
‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti.	‘The ascetic Gotama speaks like this because he wants us to give up our recitation.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Yo eva vo uddeso so eva vo uddeso hotu.	Let your recitation remain as it is.
Siyā kho pana te, nigrodha, evamassa:	You might think:
‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti.	‘The ascetic Gotama speaks like this because he wants us to give up our livelihood.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Yo eva vo ājīvo, so eva vo ājīvo hotu.	Let your livelihood remain as it is.
Siyā kho pana te, nigrodha, evamassa:	You might think:
‘ye no dhammā akusalā akusalasaṅkhātā sācariyakānaṃ, tesu patiṭṭhāpetukāmo samaṇo gotamo evamāhā’ti.	‘The ascetic Gotama speaks like this because he wants us to start doing things that are unskillful and considered unskillful in our tradition.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Akusalā ceva vo te dhammā hontu akusalasaṅkhātā ca sācariyakānaṃ.	Let those things that are unskillful and considered unskillful in your tradition remain as they are.
Siyā kho pana te, nigrodha, evamassa:	You might think:
‘ye no dhammā kusalā kusalasaṅkhātā sācariyakānaṃ, tehi vivecetukāmo samaṇo gotamo evamāhā’ti.	‘The ascetic Gotama speaks like this because he wants us to stop doing things that are skillful and considered skillful in our tradition.’
Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṃ.	Let those things that are skillful and considered skillful in your tradition remain as they are.
Iti khvāhaṃ, nigrodha, neva antevāsikamyatā evaṃ vadāmi, napi uddesā cāvetukāmo evaṃ vadāmi, napi ājīvā cāvetukāmo evaṃ vadāmi, napi ye vo dhammā akusalā akusalasaṅkhātā sācariyakānaṃ, tesu patiṭṭhāpetukāmo evaṃ vadāmi, napi ye vo dhammā kusalā kusalasaṅkhātā sācariyakānaṃ, tehi vivecetukāmo evaṃ vadāmi.	I do not speak for any of these reasons.
Santi ca kho, nigrodha, akusalā dhammā appahīnā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, yesāhaṃ pahānāya dhammaṃ desemi.	Nigrodha, there are things that are unskillful, corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. I teach Dhamma so that those things may be given up.
Yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā”ti.	When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You’ll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.”
Evaṃ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu yathā taṃ mārena pariyuṭṭhitacittā.	When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, as if their minds were possessed by Māra.
Atha kho bhagavato etadahosi:	Then the Buddha thought:
“sabbepime moghapurisā phuṭṭhā pāpimatā.	“All these foolish people have been touched by the Wicked One!
Yatra hi nāma ekassapi na evaṃ bhavissati:	For not even a single one thinks:
‘handa mayaṃ aññāṇatthampi samaṇe gotame brahmacariyaṃ carāma, kiṃ karissati sattāho’”ti?	‘Come, let us lead the spiritual life under the ascetic Gotama for the sake of enlightenment—for what do seven days matter?’
Atha kho bhagavā udumbarikāya paribbājakārāme sīhanādaṃ naditvā vehāsaṃ abbhuggantvā gijjhakūṭe pabbate paccupaṭṭhāsi.	Then the Buddha, having roared his lion’s roar in the lady Udumbarikā’s monastery for wanderers, rose into the air and landed on Vulture’s Peak.
Sandhāno pana gahapati tāvadeva rājagahaṃ pāvisīti.	Meanwhile, the householder Sandhāna just went back to Rājagaha.

26 – DN 26 Cakkavatti: The Wheel-Turning Monarch

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 26	Long Discourses 26

26.1 - Taking Refuge in Oneself

Cakkavattisutta	The Wheel-Turning Monarch
1. Attadīpasaraṇatā	1. Taking Refuge in Oneself
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā magadhesu viharati mātulāyaṃ.	At one time the Buddha was staying in the land of the Magadhans at Mātulā.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the mendicants:
“bhikkhavo”ti.	“Mendicants!”
“Bhaddante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.	“Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
Kathañca pana, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?	And how does a mendicant do this?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	They meditate observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu vedanānupassī … pe …	They meditate observing an aspect of feelings …
citte cittānupassī … pe …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.	That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge.
Gocare, bhikkhave, caratha sake pettike visaye.	You should roam inside your own territory, the domain of your fathers.
Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ.	If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get hold of you.
Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhati.	It is due to undertaking skillful qualities that this merit grows.

26.2 - King Daḷhanemi

2. Daḷhanemicakkavattirājā	2. King Daḷhanemi
Bhūtapubbaṃ, bhikkhave, rājā daḷhanemi nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	Once upon a time, mendicants, there was a king named Daḷhanemi who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Tassimāni satta ratanāni ahesuṃ seyyathidaṃ—	He had the following seven treasures:
cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā.	He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi.	After conquering this land girt by sea, he reigned by principle, without rod or sword.
Atha kho, bhikkhave, rājā daḷhanemi bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena aññataraṃ purisaṃ āmantesi:	Then, after many years, many hundred years, many thousand years had passed, King Daḷhanemi addressed one of his men:
‘yadā tvaṃ, ambho purisa, passeyyāsi dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me āroceyyāsī’ti.	‘My good man, when you see that the heavenly wheel-treasure has receded back from its place, please tell me.’
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño daḷhanemissa paccassosi.	‘Yes, Your Majesty,’ replied that man.
Addasā kho, bhikkhave, so puriso bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, disvāna yena rājā daḷhanemi tenupasaṅkami; upasaṅkamitvā rājānaṃ daḷhanemiṃ etadavoca:	After many thousand years had passed, that man saw that the heavenly wheel-treasure had receded back from its place. So he went to King Daḷhanemi and said:
‘yagghe, deva, jāneyyāsi, dibbaṃ te cakkaratanaṃ osakkitaṃ ṭhānā cutan’ti.	‘Please sire, you should know that your heavenly wheel-treasure has receded back from its place.’
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca:	So the king summoned the crown prince and said:
‘dibbaṃ kira me, tāta kumāra, cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ.	‘Dear prince, my heavenly wheel-treasure has receded back from its place.
Sutaṃ kho pana metaṃ—	I’ve heard that
yassa rañño cakkavattissa dibbaṃ cakkaratanaṃ osakkati ṭhānā cavati, na dāni tena raññā ciraṃ jīvitabbaṃ hotīti.	when this happens to a wheel-turning monarch, he does not have long to live.
Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṃ.	I have enjoyed human pleasures. Now it is time for me to seek heavenly pleasures.
Ehi tvaṃ, tāta kumāra, imaṃ samuddapariyantaṃ pathaviṃ paṭipajja.	Come, dear prince, rule this land surrounded by ocean!
Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti.	I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.	And so, after carefully instructing the crown prince in kingship, King Daḷhanemi shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.
Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṃ cakkaratanaṃ antaradhāyi.	Seven days later the heavenly wheel-treasure vanished.
Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; upasaṅkamitvā rājānaṃ khattiyaṃ muddhābhisittaṃ etadavoca:	Then a certain man approached the newly anointed aristocrat king and said:
‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ antarahitan’ti.	‘Please sire, you should know that the heavenly wheel-treasure has vanished.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi, anattamanatañca paṭisaṃvedesi.	At that the king was unhappy and experienced unhappiness.
So yena rājisi tenupasaṅkami; upasaṅkamitvā rājisiṃ etadavoca:	He went to the royal sage and said:
‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ antarahitan’ti.	‘Please sire, you should know that the heavenly wheel-treasure has vanished.’
Evaṃ vutte, bhikkhave, rājisi rājānaṃ khattiyaṃ muddhābhisittaṃ etadavoca:	When he said this, the royal sage said to him:
‘mā kho tvaṃ, tāta, dibbe cakkaratane antarahite anattamano ahosi, mā anattamanatañca paṭisaṃvedesi, na hi te, tāta, dibbaṃ cakkaratanaṃ pettikaṃ dāyajjaṃ.	‘Don’t be unhappy at the vanishing of the wheel-treasure. My dear, the wheel-treasure is not inherited from your father.
Iṅgha tvaṃ, tāta, ariye cakkavattivatte vattāhi.	Come now, my dear, implement the noble duties of a wheel-turning monarch.
Ṭhānaṃ kho panetaṃ vijjati, yaṃ te ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavissati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūran’ti.	If you do so, it’s possible that—on a fifteenth day sabbath, having bathed your head and gone upstairs in the stilt longhouse to observe the sabbath—the heavenly wheel-treasure will appear to you, with a thousand spokes, with rim and hub, complete in every detail.’

26.2.1 - The Noble Duties of a Wheel-Turning Monarch

2.1. Cakkavattiariyavatta	2.1. The Noble Duties of a Wheel-Turning Monarch
‘Katamaṃ pana taṃ, deva, ariyaṃ cakkavattivattan’ti?	‘But sire, what are the noble duties of a wheel-turning monarch?’
‘Tena hi tvaṃ, tāta, dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassu antojanasmiṃ balakāyasmiṃ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu.	‘Well then, my dear, relying only on principle—honoring, respecting, and venerating principle, having principle as your flag, banner, and authority—provide just protection and security for your court, troops, aristocrats, vassals, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.
Mā ca te, tāta, vijite adhammakāro pavattittha.	Do not let injustice prevail in the realm.
Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi.	Pay money to the penniless in the realm.
Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, te kālena kālaṃ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi:	And there are ascetics and brahmins in the realm who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves. From time to time you should go up to them and ask:
“kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya assā”ti?	“Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?”
Tesaṃ sutvā yaṃ akusalaṃ taṃ abhinivajjeyyāsi, yaṃ kusalaṃ taṃ samādāya vatteyyāsi.	Having heard them, you should reject what is unskillful and undertake and follow what is skillful.
Idaṃ kho, tāta, taṃ ariyaṃ cakkavattivattan’ti.	These are the noble duties of a wheel-turning monarch.’

26.2.2 – The Wheel-Treasure Appears

2.2. Cakkaratanapātubhāva	2.2. The Wheel-Treasure Appears
‘Evaṃ, devā’ti kho, bhikkhave, rājā khattiyo muddhābhisitto rājisissa paṭissutvā ariye cakkavattivatte vatti.	‘Yes, Your Majesty,’ replied the new king to the royal sage. And he implemented the noble duties of a wheel-turning monarch.
Tassa ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa	While he was implementing them, on a fifteenth day sabbath, he had bathed his head and gone upstairs in the stilt longhouse to observe the sabbath.
dibbaṃ cakkaratanaṃ pāturahosi sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ.	And the heavenly wheel-treasure appeared to him, with a thousand spokes, with rim and hub, complete in every detail.
Disvāna rañño khattiyassa muddhābhisittassa etadahosi:	Seeing this, the king thought:
‘sutaṃ kho pana metaṃ—yassa rañño khattiyassa muddhābhisittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattīti.	‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch.
Assaṃ nu kho ahaṃ rājā cakkavattī’ti.	Am I then a wheel-turning monarch?’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkiri:	Then the anointed king, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying:
‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti.	‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’
Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya.	Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu:	And any opposing rulers of the eastern quarter came to the wheel-turning monarch and said:
‘ehi kho, mahārāja, svāgataṃ te mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti.	‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā cakkavattī evamāha:	The wheel-turning monarch said:
‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.	‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.	And so the opposing rulers of the eastern quarter became his vassals.
Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavatti … pe …	Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. …
dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavatti, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya.	Having plunged into the southern ocean and emerged again, it rolled towards the west. …
Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya.
Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu:
‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti.
Rājā cakkavattī evamāha:
‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.
Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.
Atha kho taṃ, bhikkhave, cakkaratanaṃ pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavatti, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya.	Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions.
Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya.	In whatever place the wheel-treasure stood still, there the king came to stay together with his army.
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu:	And any opposing rulers of the northern quarter came to the wheel-turning monarch and said:
‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti.	‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’
Rājā cakkavattī evamāha:	The wheel-turning monarch said:
‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti.	‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.	And so the rulers of the northern quarter became his vassals.
Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre atthakaraṇapamukhe akkhāhataṃ maññe aṭṭhāsi rañño cakkavattissa antepuraṃ upasobhayamānaṃ.	And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound.

26.3 - On Subsequent Wheel-Turning Monarchs

3. Dutiyādicakkavattikathā	3. On Subsequent Wheel-Turning Monarchs
Dutiyopi kho, bhikkhave, rājā cakkavattī … pe …	And for a second time,
tatiyopi kho, bhikkhave, rājā cakkavattī …	and a third,
catutthopi kho, bhikkhave, rājā cakkavattī …	a fourth,
pañcamopi kho, bhikkhave, rājā cakkavattī …	a fifth,
chaṭṭhopi kho, bhikkhave, rājā cakkavattī …	a sixth,
sattamopi kho, bhikkhave, rājā cakkavattī bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena aññataraṃ purisaṃ āmantesi:	and a seventh time, a wheel-turning monarch was established in exactly the same way. And after many years the seventh wheel-turning monarch went forth, handing the realm over to the crown prince.
‘yadā tvaṃ, ambho purisa, passeyyāsi dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me āroceyyāsī’ti.
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño cakkavattissa paccassosi.
Addasā kho, bhikkhave, so puriso bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ.
Disvāna yena rājā cakkavattī tenupasaṅkami; upasaṅkamitvā rājānaṃ cakkavattiṃ etadavoca:
‘yagghe, deva, jāneyyāsi, dibbaṃ te cakkaratanaṃ osakkitaṃ ṭhānā cutan’ti?
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.
Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṃ cakkaratanaṃ antaradhāyi.	Seven days later the heavenly wheel-treasure vanished.
Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; upasaṅkamitvā rājānaṃ khattiyaṃ muddhābhisittaṃ etadavoca:	Then a certain man approached the newly anointed aristocrat king and said:
‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ antarahitan’ti?	‘Please sire, you should know that the heavenly wheel-treasure has vanished.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi. Anattamanatañca paṭisaṃvedesi;	At that the king was unhappy and experienced unhappiness.
no ca kho rājisiṃ upasaṅkamitvā ariyaṃ cakkavattivattaṃ pucchi.	But he didn’t go to the royal sage and ask about the noble duties of a wheel-turning monarch.
So samateneva sudaṃ janapadaṃ pasāsati.	He just governed the country according to his own ideas.
Tassa samatena janapadaṃ pasāsato pubbenāparaṃ janapadā na pabbanti, yathā taṃ pubbakānaṃ rājūnaṃ ariye cakkavattivatte vattamānānaṃ.	So governed, the nations did not prosper like before, as they had when former kings implemented the noble duties of a wheel-turning monarch.
Atha kho, bhikkhave, amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino sannipatitvā rājānaṃ khattiyaṃ muddhābhisittaṃ etadavocuṃ:	Then the ministers and counselors, the treasury officials, military officers, guardsmen, and advisers gathered and said to the king:
‘na kho te, deva, samatena sudaṃ janapadaṃ pasāsato pubbenāparaṃ janapadā pabbanti, yathā taṃ pubbakānaṃ rājūnaṃ ariye cakkavattivatte vattamānānaṃ.	‘Sire, when governed according to your own ideas, the nations do not prosper like before, as they did when former kings implemented the noble duties of a wheel-turning monarch.
Saṃvijjanti kho te, deva, vijite amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino mayañceva aññe ca ye mayaṃ ariyaṃ cakkavattivattaṃ dhārema.	In your realm are found ministers and counselors, treasury officials, military officers, guardsmen, and advisers—both ourselves and others—who remember the noble duties of a wheel-turning monarch.
Iṅgha tvaṃ, deva, amhe ariyaṃ cakkavattivattaṃ puccha.	Please, Your Majesty, ask us about the noble duties of a wheel-turning monarch.
Tassa te mayaṃ ariyaṃ cakkavattivattaṃ puṭṭhā byākarissāmā’ti.	We will answer you.’

26.4 - On the Period of Decline

4. Āyuvaṇṇādiparihānikathā	4. On the Period of Decline
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto amacce pārisajje gaṇakamahāmatte anīkaṭṭhe dovārike mantassājīvino sannipātetvā ariyaṃ cakkavattivattaṃ pucchi.	So the anointed king asked the assembled ministers and counselors, treasury officials, military officers, guardsmen, and advisers about the noble duties of a wheel-turning monarch.
Tassa te ariyaṃ cakkavattivattaṃ puṭṭhā byākariṃsu.	And they answered him.
Tesaṃ sutvā dhammikañhi kho rakkhāvaraṇaguttiṃ saṃvidahi, no ca kho adhanānaṃ dhanamanuppadāsi.	But after listening to them, he didn’t provide just protection and security. Nor did he pay money to the penniless in the realm.
Adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi.	And so poverty grew widespread.
Dāliddiye vepullaṃ gate aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi.	When poverty was widespread, a certain person stole from others, with the intention to commit theft.
Tamenaṃ aggahesuṃ.	They arrested him
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ:	and presented him to the king, saying:
‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti.	‘Your Majesty, this person stole from others with the intention to commit theft.’
Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca:	The king said to that person:
‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti?	‘Is it really true, mister, that you stole from others with the intention to commit theft?’
‘Saccaṃ, devā’ti.	‘It’s true, sire.’
‘Kiṃ kāraṇā’ti?	‘What was the reason?’
‘Na hi, deva, jīvāmī’ti.	‘Sire, I can’t survive.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi:	So the king paid some money to that person, saying:
‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ sukhavipākaṃ saggasaṃvattanikan’ti.	‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.	‘Yes, Your Majesty,’ replied that man.
Aññataropi kho, bhikkhave, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi.	But then another man stole something from others.
Tamenaṃ aggahesuṃ.	They arrested him
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ:	and presented him to the king, saying:
‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti.	‘Your Majesty, this person stole from others.’
Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca:	The king said to that person:
‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti?	‘Is it really true, mister, that you stole from others?’
‘Saccaṃ, devā’ti.	‘It’s true, sire.’
‘Kiṃ kāraṇā’ti?	‘What was the reason?’
‘Na hi, deva, jīvāmī’ti.	‘Sire, I can’t survive.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi:	So the king paid some money to that person, saying:
‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ sukhavipākaṃ saggasaṃvattanikan’ti.	‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting teacher’s offering for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’
‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.	‘Yes, Your Majesty,’ replied that man.
Assosuṃ kho, bhikkhave, manussā:	People heard about this:
‘ye kira, bho, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyanti, tesaṃ rājā dhanamanuppadetī’ti.	‘It seems the king is paying money to anyone who steals from others!’
Sutvāna tesaṃ etadahosi:	It occurred to them:
‘yannūna mayampi paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyeyyāmā’ti.	‘Why don’t we steal from others?’
Atha kho, bhikkhave, aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi.	So then another man stole something from others.
Tamenaṃ aggahesuṃ.	They arrested him
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ:	and presented him to the king, saying:
‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti.	‘Your Majesty, this person stole from others.’
Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca:	The king said to that person:
‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti?	‘Is it really true, mister, that you stole from others?’
‘Saccaṃ, devā’ti.	‘It’s true, sire.’
‘Kiṃ kāraṇā’ti?	‘What was the reason?’
‘Na hi, deva, jīvāmī’ti.	‘Sire, I can’t survive.’
Atha kho, bhikkhave, rañño khattiyassa muddhābhisittassa etadahosi:	Then the king thought:
‘sace kho ahaṃ yo yo paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyissati, tassa tassa dhanamanuppadassāmi, evamidaṃ adinnādānaṃ pavaḍḍhissati.	‘If I pay money to anyone who steals from others, it will only increase the stealing.
Yannūnāhaṃ imaṃ purisaṃ sunisedhaṃ nisedheyyaṃ, mūlaghaccaṃ kareyyaṃ, sīsamassa chindeyyan’ti.	I’d better make an end of this person, finish him off, and chop off his head.’
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto purise āṇāpesi:	Then he ordered his men:
‘tena hi, bhaṇe, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṃ nisedhetha, mūlaghaccaṃ karotha, sīsamassa chindathā’ti.	‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and make an end of him, finish him off, and chop off his head.’
‘Evaṃ, devā’ti kho, bhikkhave, te purisā rañño khattiyassa muddhābhisittassa paṭissutvā taṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṃ nisedhesuṃ, mūlaghaccaṃ akaṃsu, sīsamassa chindiṃsu.	‘Yes, Your Majesty,’ they replied, and did as he commanded.
Assosuṃ kho, bhikkhave, manussā:	People heard about this:
‘ye kira, bho, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyanti, te rājā sunisedhaṃ nisedheti, mūlaghaccaṃ karoti, sīsāni tesaṃ chindatī’ti.	‘It seems the king is chopping the head off anyone who steals from others!’
Sutvāna tesaṃ etadahosi:	It occurred to them:
‘yannūna mayampi tiṇhāni satthāni kārāpessāma, tiṇhāni satthāni kārāpetvā yesaṃ adinnaṃ theyyasaṅkhātaṃ ādiyissāma, te sunisedhaṃ nisedhessāma, mūlaghaccaṃ karissāma, sīsāni tesaṃ chindissāmā’ti.	‘We’d better have sharp swords made. Then when we steal from others, we’ll make an end of them, finish them off, and chop off their heads.’
Te tiṇhāni satthāni kārāpesuṃ, tiṇhāni satthāni kārāpetvā gāmaghātampi upakkamiṃsu kātuṃ, nigamaghātampi upakkamiṃsu kātuṃ, nagaraghātampi upakkamiṃsu kātuṃ, panthaduhanampi upakkamiṃsu kātuṃ.	They had sharp swords made. Then they started to make raids on villages, towns, and cities, and to infest the highways.
Yesaṃ te adinnaṃ theyyasaṅkhātaṃ ādiyanti, te sunisedhaṃ nisedhenti, mūlaghaccaṃ karonti, sīsāni tesaṃ chindanti.	And they chopped the heads off anyone they stole from.
Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi, dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi, satthe vepullaṃ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.	And so, mendicants, from not paying money to the penniless, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, swords became widespread. When swords were widespread, killing living creatures became widespread. And for the sentient beings among whom killing was widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ asītivassasahassāyukānaṃ manussānaṃ cattārīsavassasahassāyukā puttā ahesuṃ.	Those people lived for 80,000 years, but their children lived for 40,000 years.
Cattārīsavassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi.	Among the people who lived for 40,000 years, a certain person stole something from others.
Tamenaṃ aggahesuṃ.	They arrested him
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ:	and presented him to the king, saying:
‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti.	‘Your Majesty, this person stole from others.’
Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca:	The king said to that person:
‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti?	‘Is it really true, mister, that you stole from others?’
‘Na hi, devā’ti sampajānamusā abhāsi.	‘No, sire,’ he said, deliberately lying.
Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi. Satthe vepullaṃ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṃ gate musāvādo vepullamagamāsi, musāvāde vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.	And so, mendicants, from not paying money to the penniless, poverty, theft, swords, and killing became widespread. When killing was widespread, lying became widespread. And for the sentient beings among whom lying was widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ cattārīsavassasahassāyukānaṃ manussānaṃ vīsativassasahassāyukā puttā ahesuṃ.	Those people who lived for 40,000 years had children who lived for 20,000 years.
Vīsativassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi.	Among the people who lived for 20,000 years, a certain person stole something from others.
Tamenaṃ aññataro puriso rañño khattiyassa muddhābhisittassa ārocesi:	Someone else reported this to the king:
‘itthannāmo, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti pesuññamakāsi.	‘Your Majesty, such-and-such person stole from others,’ he said, going behind his back.
Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi, satthe vepullaṃ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṃ gate musāvādo vepullamagamāsi, musāvāde vepullaṃ gate pisuṇā vācā vepullamagamāsi, pisuṇāya vācāya vepullaṃ gatāya tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.	And so, mendicants, from not paying money to the penniless, poverty, theft, swords, killing, and lying became widespread. When lying was widespread, backbiting became widespread. And for the sentient beings among whom backbiting was widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ vīsativassasahassāyukānaṃ manussānaṃ dasavassasahassāyukā puttā ahesuṃ.	Those people who lived for 20,000 years had children who lived for 10,000 years.
Dasavassasahassāyukesu, bhikkhave, manussesu ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā.	Among the people who lived for 10,000 years, some were more beautiful than others.
Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte abhijjhāyantā paresaṃ dāresu cārittaṃ āpajjiṃsu.	And the ugly beings, coveting the beautiful ones, committed adultery with others’ wives.
Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate … pe … kāmesumicchācāro vepullamagamāsi, kāmesumicchācāre vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.	And so, mendicants, from not paying money to the penniless, poverty, theft, swords, killing, lying, and backbiting became widespread. When backbiting was widespread, sexual misconduct became widespread. And for the sentient beings among whom sexual misconduct was widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ dasavassasahassāyukānaṃ manussānaṃ pañcavassasahassāyukā puttā ahesuṃ.	Those people who lived for 10,000 years had children who lived for 5,000 years.
Pañcavassasahassāyukesu, bhikkhave, manussesu dve dhammā vepullamagamaṃsu—	Among the people who lived for 5,000 years, two things became widespread:
pharusāvācā samphappalāpo ca.	harsh speech and talking nonsense.
Dvīsu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.	For the sentient beings among whom these two things were widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ pañcavassasahassāyukānaṃ manussānaṃ appekacce aḍḍhateyyavassasahassāyukā, appekacce dvevassasahassāyukā puttā ahesuṃ.	Those people who lived for 5,000 years had some children who lived for 2,500 years, while others lived for 2,000 years.
Aḍḍhateyyavassasahassāyukesu, bhikkhave, manussesu abhijjhābyāpādā vepullamagamaṃsu.	Among the people who lived for 2,500 years, desire and ill will became widespread.
Abhijjhābyāpādesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.	For the sentient beings among whom desire and ill will were widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ aḍḍhateyyavassasahassāyukānaṃ manussānaṃ vassasahassāyukā puttā ahesuṃ.	Those people who lived for 2,500 years had children who lived for 1,000 years.
Vassasahassāyukesu, bhikkhave, manussesu micchādiṭṭhi vepullamagamāsi.	Among the people who lived for 1,000 years, wrong view became widespread.
Micchādiṭṭhiyā vepullaṃ gatāya tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.	For the sentient beings among whom wrong view was widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ vassasahassāyukānaṃ manussānaṃ pañcavassasatāyukā puttā ahesuṃ.	Those people who lived for 1,000 years had children who lived for five hundred years.
Pañcavassasatāyukesu, bhikkhave, manussesu tayo dhammā vepullamagamaṃsu—	Among the people who lived for five hundred years, three things became widespread:
adhammarāgo visamalobho micchādhammo.	illicit desire, immoral greed, and wrong thoughts.
Tīsu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.	For the sentient beings among whom these three things were widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ pañcavassasatāyukānaṃ manussānaṃ appekacce aḍḍhateyyavassasatāyukā, appekacce dvevassasatāyukā puttā ahesuṃ.	Those people who lived for five hundred years had some children who lived for two hundred and fifty years, while others lived for two hundred years.
Aḍḍhateyyavassasatāyukesu, bhikkhave, manussesu ime dhammā vepullamagamaṃsu.	Among the people who lived for two hundred and fifty years, three things became widespread:
Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā.	Lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family.
Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi.	And so, mendicants, from not paying money to the penniless, all these things became widespread—poverty,
Dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi.	theft,
Adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi.	swords,
Satthe vepullaṃ gate pāṇātipāto vepullamagamāsi.	killing,
Pāṇātipāte vepullaṃ gate musāvādo vepullamagamāsi.	lying,
Musāvāde vepullaṃ gate pisuṇā vācā vepullamagamāsi.	backbiting,
Pisuṇāya vācāya vepullaṃ gatāya kāmesumicchācāro vepullamagamāsi.	sexual misconduct,
Kāmesumicchācāre vepullaṃ gate dve dhammā vepullamagamaṃsu, pharusā vācā samphappalāpo ca.	harsh speech and talking nonsense,
Dvīsu dhammesu vepullaṃ gatesu abhijjhābyāpādā vepullamagamaṃsu.	desire and ill will,
Abhijjhābyāpādesu vepullaṃ gatesu micchādiṭṭhi vepullamagamāsi.	wrong view,
Micchādiṭṭhiyā vepullaṃ gatāya tayo dhammā vepullamagamaṃsu, adhammarāgo visamalobho micchādhammo.	illicit desire, immoral greed, and wrong thoughts,
Tīsu dhammesu vepullaṃ gatesu ime dhammā vepullamagamaṃsu, amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā.	and lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family.
Imesu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi.	For the sentient beings among whom these things were widespread, their lifespan and beauty declined.
Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ aḍḍhateyyavassasatāyukānaṃ manussānaṃ vassasatāyukā puttā ahesuṃ.	Those people who lived for two hundred and fifty years had children who lived for a hundred years.

26.5 - When People Live for Ten Years

5. Dasavassāyukasamaya	5. When People Live for Ten Years
Bhavissati, bhikkhave, so samayo, yaṃ imesaṃ manussānaṃ dasavassāyukā puttā bhavissanti.	There will come a time, mendicants, when these people will have children who live for ten years.
Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā alaṃpateyyā bhavissanti.	Among the people who live for ten years, girls will be marriageable at five.
Dasavassāyukesu, bhikkhave, manussesu imāni rasāni antaradhāyissanti, seyyathidaṃ—	The following flavors will disappear:
sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ.	ghee, butter, oil, honey, molasses, and salt.
Dasavassāyukesu, bhikkhave, manussesu kudrūsako aggaṃ bhojanānaṃ bhavissati.	The best kind of food will be finger millet,
Seyyathāpi, bhikkhave, etarahi sālimaṃsodano aggaṃ bhojanānaṃ;	just as fine rice with meat is the best kind of food today.
evameva kho, bhikkhave, dasavassāyukesu manussesu kudrūsako aggaṃ bhojanānaṃ bhavissati.
Dasavassāyukesu, bhikkhave, manussesu dasa kusalakammapathā sabbena sabbaṃ antaradhāyissanti, dasa akusalakammapathā atibyādippissanti.	The ten ways of doing skillful deeds will totally disappear, and the ten ways of doing unskillful deeds will explode in popularity.
Dasavassāyukesu, bhikkhave, manussesu kusalantipi na bhavissati, kuto pana kusalassa kārako.	Those people will not even have the word ‘skillful’, still less anyone who does what is skillful.
Dasavassāyukesu, bhikkhave, manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṃsā ca.	And anyone who disrespects mother and father, ascetics and brahmins, and fails to honor the elders in the family will be venerated and praised,
Seyyathāpi, bhikkhave, etarahi matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino pujjā ca pāsaṃsā ca;	just as the opposite is venerated and praised today.
evameva kho, bhikkhave, dasavassāyukesu manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṃsā ca.
Dasavassāyukesu, bhikkhave, manussesu na bhavissati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā.	There’ll be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people.
Sambhedaṃ loko gamissati yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.	The world will become promiscuous, like goats and sheep, chickens and pigs, and dogs and jackals.
Dasavassāyukesu, bhikkhave, manussesu tesaṃ sattānaṃ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ.	They’ll be full of hostility towards each other, with acute ill will, malevolence, and thoughts of murder.
Mātupi puttamhi puttassapi mātari;	Even a mother will feel like this for her child, and the child for its mother,
pitupi puttamhi puttassapi pitari;	father for child, child for father,
bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ.	brother for sister, and sister for brother.
Seyyathāpi, bhikkhave, māgavikassa migaṃ disvā tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ;	They’ll be just like a deer hunter when he sees a deer—full of hostility, ill will, malevolence, and thoughts of killing.
evameva kho, bhikkhave, dasavassāyukesu manussesu tesaṃ sattānaṃ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ.
Mātupi puttamhi puttassapi mātari;
pitupi puttamhi puttassapi pitari;
bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ.
Dasavassāyukesu, bhikkhave, manussesu sattāhaṃ satthantarakappo bhavissati.	Among the people who live for ten years, there will be an interregnum of swords lasting seven days.
Te aññamaññamhi migasaññaṃ paṭilabhissanti.	During that time they will see each other as beasts.
Tesaṃ tiṇhāni satthāni hatthesu pātubhavissanti.	Sharp swords will appear in their hands,
Te tiṇhena satthena ‘esa migo esa migo’ti aññamaññaṃ jīvitā voropessanti.	with which they’ll take each other’s life, crying ‘It’s a beast! It’s a beast!’
Atha kho tesaṃ, bhikkhave, sattānaṃ ekaccānaṃ evaṃ bhavissati:	But then some of those beings will think:
‘mā ca mayaṃ kañci, mā ca amhe koci, yannūna mayaṃ tiṇagahanaṃ vā vanagahanaṃ vā rukkhagahanaṃ vā nadīviduggaṃ vā pabbatavisamaṃ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti.	‘Let us neither be perpetrators nor victims! Why don’t we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged mountains and survive on forest roots and fruits?’
Te tiṇagahanaṃ vā vanagahanaṃ vā rukkhagahanaṃ vā nadīviduggaṃ vā pabbatavisamaṃ vā pavisitvā sattāhaṃ vanamūlaphalāhārā yāpessanti.	So that’s what they do.
Te tassa sattāhassa accayena tiṇagahanā vanagahanā rukkhagahanā nadīviduggā pabbatavisamā nikkhamitvā aññamaññaṃ āliṅgitvā sabhāgāyissanti samassāsissanti:	When those seven days have passed, having emerged from their hiding places and embraced each other, they will come together in one voice and cry:
‘diṭṭhā, bho, sattā jīvasi, diṭṭhā, bho, sattā jīvasī’ti.	‘How fantastic, dear being, you live! How fantastic, dear being, you live!’

26.6 - The Period of Growth

6. Āyuvaṇṇādivaḍḍhanakathā	6. The Period of Growth
Atha kho tesaṃ, bhikkhave, sattānaṃ evaṃ bhavissati:	Then those beings will think:
‘mayaṃ kho akusalānaṃ dhammānaṃ samādānahetu evarūpaṃ āyataṃ ñātikkhayaṃ pattā.	‘It’s because we undertook unskillful things that we suffered such an extensive loss of our relatives.
Yannūna mayaṃ kusalaṃ kareyyāma.	We’d better do what’s skillful.
Kiṃ kusalaṃ kareyyāma?	What skillful thing should we do?
Yannūna mayaṃ pāṇātipātā virameyyāma, idaṃ kusalaṃ dhammaṃ samādāya vatteyyāmā’ti.	Why don’t we refrain from killing living creatures? Having undertaken this skillful thing we’ll live by it.’
Te pāṇātipātā viramissanti, idaṃ kusalaṃ dhammaṃ samādāya vattissanti.	So that’s what they do.
Te kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti.	Because of undertaking this skillful thing, their lifespan and beauty will grow.
Tesaṃ āyunāpi vaḍḍhamānānaṃ vaṇṇenapi vaḍḍhamānānaṃ dasavassāyukānaṃ manussānaṃ vīsativassāyukā puttā bhavissanti.	Those people who live for ten years will have children who live for twenty years.
Atha kho tesaṃ, bhikkhave, sattānaṃ evaṃ bhavissati:	Then those beings will think:
‘mayaṃ kho kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhāma, vaṇṇenapi vaḍḍhāma.	‘Because of undertaking this skillful thing, our lifespan and beauty are growing.
Yannūna mayaṃ bhiyyoso mattāya kusalaṃ kareyyāma.	Why don’t we do even more skillful things?
Kiṃ kusalaṃ kareyyāma?	What skillful thing should we do?
Yannūna mayaṃ adinnādānā virameyyāma …	Why don’t we refrain from stealing …
kāmesumicchācārā virameyyāma …	sexual misconduct …
musāvādā virameyyāma …	lying …
pisuṇāya vācāya virameyyāma …	backbiting …
pharusāya vācāya virameyyāma …	harsh speech …
samphappalāpā virameyyāma …	and talking nonsense.
abhijjhaṃ pajaheyyāma …	Why don’t we give up covetousness …
byāpādaṃ pajaheyyāma …	ill will …
micchādiṭṭhiṃ pajaheyyāma …	wrong view …
tayo dhamme pajaheyyāma—	three things:
adhammarāgaṃ visamalobhaṃ micchādhammaṃ …	illicit desire, immoral greed, and wrong thoughts.
yannūna mayaṃ matteyyā assāma petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vatteyyāmā’ti.	Why don’t we pay due respect to mother and father, ascetics and brahmins, honoring the elders in our families? Having undertaken this skillful thing we’ll live by it.’
Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vattissanti.	So that’s what they do.
Te kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti.	Because of undertaking this skillful thing, their lifespan and beauty will grow.
Tesaṃ āyunāpi vaḍḍhamānānaṃ vaṇṇenapi vaḍḍhamānānaṃ vīsativassāyukānaṃ manussānaṃ cattārīsavassāyukā puttā bhavissanti …	Those people who live for twenty years will have children who live for forty years.
cattārīsavassāyukānaṃ manussānaṃ asītivassāyukā puttā bhavissanti …	Those people who live for forty years will have children who live for eighty years,
asītivassāyukānaṃ manussānaṃ saṭṭhivassasatāyukā puttā bhavissanti …	then a hundred and sixty years,
saṭṭhivassasatāyukānaṃ manussānaṃ vīsatitivassasatāyukā puttā bhavissanti …	three hundred and twenty years,
vīsatitivassasatāyukānaṃ manussānaṃ cattārīsachabbassasatāyukā puttā bhavissanti.	six hundred and forty years,
Cattārīsachabbassasatāyukānaṃ manussānaṃ dvevassasahassāyukā puttā bhavissanti …	2,000 years,
dvevassasahassāyukānaṃ manussānaṃ cattārivassasahassāyukā puttā bhavissanti …	4,000 years,
cattārivassasahassāyukānaṃ manussānaṃ aṭṭhavassasahassāyukā puttā bhavissanti …	8,000 years,
aṭṭhavassasahassāyukānaṃ manussānaṃ vīsativassasahassāyukā puttā bhavissanti …	20,000 years,
vīsativassasahassāyukānaṃ manussānaṃ cattārīsavassasahassāyukā puttā bhavissanti …	40,000 years,
cattārīsavassasahassāyukānaṃ manussānaṃ asītivassasahassāyukā puttā bhavissanti …	and finally 80,000 years.
asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṃpateyyā bhavissanti.	Among the people who live for 80,000 years, girls will be marriageable at five hundred.

26.7 - The Time of King Saṅkha

7. Saṅkharājauppatti	7. The Time of King Saṅkha
Asītivassasahassāyukesu, bhikkhave, manussesu tayo ābādhā bhavissanti, icchā, anasanaṃ, jarā.	Among the people who live for 80,000 years, there will be just three afflictions: greed, starvation, and old age.
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ jambudīpo iddho ceva bhavissati phīto ca, kukkuṭasampātikā gāmanigamarājadhāniyo.	India will be successful and prosperous. The villages, towns, and capital cities will be no more than a chicken’s flight apart.
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ jambudīpo avīci maññe phuṭo bhavissati manussehi, seyyathāpi naḷavanaṃ vā saravanaṃ vā.	And the land will be as crowded as hell, just full of people, like a thicket of rushes or reeds.
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ bārāṇasī ketumatī nāma rājadhānī bhavissati iddhā ceva phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.	The royal capital will be our Benares, but renamed Ketumati. And it will be successful, prosperous, populous, full of people, with plenty of food.
Asītivassasahassāyukesu, bhikkhave, manussesu imasmiṃ jambudīpe caturāsītinagarasahassāni bhavissanti ketumatīrājadhānīpamukhāni.	There will be 84,000 cities in India, with the royal capital of Ketumati foremost.
Asītivassasahassāyukesu, bhikkhave, manussesu ketumatiyā rājadhāniyā saṅkho nāma rājā uppajjissati cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	And in the royal capital of Ketumati a king named Saṅkha will arise, a wheel-turning monarch, a just and principled king. His dominion will extend to all four sides, he will achieve stability in the country, and possess the seven treasures.
Tassimāni satta ratanāni bhavissanti, seyyathidaṃ—	He will have the following seven treasures:
cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā.	He will have over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasissati.	After conquering this land girt by sea, he will reign by principle, without rod or sword.

26.8 - The Arising of the Buddha Metteyya

8. Metteyyabuddhuppāda	8. The Arising of the Buddha Metteyya
Asītivassasahassāyukesu, bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	And the Blessed One named Metteyya will arise in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—
Seyyathāpāhametarahi loke uppanno arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	just as I have arisen today.
So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedessati, seyyathāpāhametarahi imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedemi.	He will realize with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and make it known to others, just as I do today.
So dhammaṃ desessati ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessati;	He will teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he will reveal a spiritual practice that’s entirely full and pure,
seyyathāpāhametarahi dhammaṃ desemi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi.	just as I do today.
So anekasahassaṃ bhikkhusaṃghaṃ pariharissati, seyyathāpāhametarahi anekasataṃ bhikkhusaṃghaṃ pariharāmi.	He will look after a Saṅgha of many thousand mendicants, just as I look after a Saṅgha of many hundreds today.
Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito.	Then King Saṅkha will have the sacrificial post that had been built by King Mahāpanāda raised up.
Taṃ yūpaṃ ussāpetvā ajjhāvasitvā taṃ datvā vissajjitvā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ dānaṃ datvā metteyyassa bhagavato arahato sammāsambuddhassa santike kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati.	After staying there, he will give it away to ascetics and brahmins, paupers, vagrants, travelers, and beggars. Then, having shaved off his hair and beard and dressed in ocher robes, he will go forth from the lay life to homelessness in the Buddha Metteyya’s presence.
So evaṃ pabbajito samāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ—brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati.	Soon after going forth, living withdrawn, diligent, keen, and resolute, he will realize the supreme end of the spiritual path in this very life. He will live having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.	Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo?	And how does a mendicant do this?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu vedanānupassī … pe …	They meditate observing an aspect of feelings …
citte cittānupassī … pe …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo.	That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge.

26.9 - On Long Life and Beauty for Mendicants

9. Bhikkhunoāyuvaṇṇādivaḍḍhanakathā	9. On Long Life and Beauty for Mendicants
Gocare, bhikkhave, caratha sake pettike visaye.	Mendicants, you should roam inside your own territory, the domain of your fathers.
Gocare, bhikkhave, carantā sake pettike visaye āyunāpi vaḍḍhissatha, vaṇṇenapi vaḍḍhissatha, sukhenapi vaḍḍhissatha, bhogenapi vaḍḍhissatha, balenapi vaḍḍhissatha.	Doing so, you will grow in life span, beauty, happiness, wealth, and power.
Kiñca, bhikkhave, bhikkhuno āyusmiṃ?	And what is long life for a mendicant?
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	It’s when a mendicant develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
So imesaṃ catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Having developed and cultivated these four bases of psychic power they may, if they wish, live on for the eon or what’s left of the eon.
Idaṃ kho, bhikkhave, bhikkhuno āyusmiṃ.	This is long life for a mendicant.
Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṃ?	And what is beauty for a mendicant?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.	It’s when a mendicant 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.
Idaṃ kho, bhikkhave, bhikkhuno vaṇṇasmiṃ.	This is beauty for a mendicant.
Kiñca, bhikkhave, bhikkhuno sukhasmiṃ?	And what is happiness for a mendicant?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ …	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna …
tatiyaṃ jhānaṃ …	third jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Idaṃ kho, bhikkhave, bhikkhuno, sukhasmiṃ.	This is happiness for a mendicant.
Kiñca, bhikkhave, bhikkhuno bhogasmiṃ?	And what is wealth for a mendicant?
Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	It’s when a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Idaṃ kho, bhikkhave, bhikkhuno bhogasmiṃ.	This is wealth for a mendicant.
Kiñca, bhikkhave, bhikkhuno balasmiṃ?	And what is power for a mendicant?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Idaṃ kho, bhikkhave, bhikkhuno balasmiṃ.	This is power for a mendicant.
Nāhaṃ, bhikkhave, aññaṃ ekabalampi samanupassāmi yaṃ evaṃ duppasahaṃ, yathayidaṃ, bhikkhave, mārabalaṃ.	Mendicants, I do not see a single power so hard to defeat as the power of Māra.
Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī”ti.	It is due to undertaking skillful qualities that this merit grows.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the mendicants were happy with what the Buddha said.

27 - DN 27 Aggañña: The Origin of the World

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 27	Long Discourses 27
Aggaññasutta	The Origin of the World
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.	At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, in the stilt longhouse of Migāra’s mother.
Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṃ ākaṅkhamānā.	Now at that time Vāseṭṭha and Bhāradvāja were living on probation among the mendicants in hopes of being ordained.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati.	Then in the late afternoon, the Buddha came downstairs from the longhouse and was walking meditation in the open air, beneath the shade of the longhouse.
Addasā kho vāseṭṭho bhagavantaṃ sāyanhasamayaṃ paṭisallānā vuṭṭhitaṃ pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamantaṃ.	Vāseṭṭha saw him
Disvāna bhāradvājaṃ āmantesi:	and said to Bhāradvāja:
“ayaṃ, āvuso bhāradvāja, bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati.	“Reverend Bhāradvāja, the Buddha is walking meditation in the open air, beneath the shade of the longhouse.
Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma;	Come, reverend, let’s go to the Buddha.
appeva nāma labheyyāma bhagavato santikā dhammiṃ kathaṃ savanāyā”ti.	Hopefully we’ll get to hear a Dhamma talk from him.”
“Evamāvuso”ti kho bhāradvājo vāseṭṭhassa paccassosi.	“Yes, reverend,” replied Bhāradvāja.
Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavantaṃ caṅkamantaṃ anucaṅkamiṃsu.	So they went to the Buddha, bowed, and walked beside him.
Atha kho bhagavā vāseṭṭhaṃ āmantesi:	Then the Buddha said to Vāseṭṭha:
“tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṃ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti?	“Vāseṭṭha, you are both brahmins by birth and clan, and have gone forth from the lay life to homelessness from a brahmin family. I hope you don’t have to suffer abuse and insults from the brahmins.”
“Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.	“Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent.”
“Yathā kathaṃ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti?	“But how do the brahmins insult you?”
“Brāhmaṇā, bhante, evamāhaṃsu:	“Sir, the brahmins say:
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā.	‘Only brahmins are the highest caste; other castes are inferior.
Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā.	Only brahmins are the light caste; other castes are dark.
Brāhmaṇāva sujjhanti, no abrāhmaṇā.	Only brahmins are purified, not others.
Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.
Te tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā, yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce.	You’ve both abandoned the best caste to join an inferior caste, namely these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman.
Tayidaṃ na sādhu, tayidaṃ nappatirūpaṃ, yaṃ tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti.	This is not right, it’s not proper!’
Evaṃ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.	That’s how the brahmins insult us.”
“Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṃ assarantā evamāhaṃsu:	“Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you.
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;
brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;
brāhmaṇāva sujjhanti, no abrāhmaṇā;
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.
Dissanti kho pana, vāseṭṭha, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi.	For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding.
Te ca brāhmaṇā yonijāva samānā evamāhaṃsu:	Yet even though they’re born from a brahmin womb they say:
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;	‘Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;	Only brahmins are the light caste; other castes are dark.
brāhmaṇāva sujjhanti, no abrāhmaṇā;	Only brahmins are purified, not others.
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṃ pasavanti.	They misrepresent the brahmins, speak falsely, and make much bad karma.

27.1 - Purification in the Four Castes

1. Catuvaṇṇasuddhi	1. Purification in the Four Castes
Cattārome, vāseṭṭha, vaṇṇā—	Vāseṭṭha, there are these four castes:
khattiyā, brāhmaṇā, vessā, suddā.	aristocrats, brahmins, merchants, and workers.
Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.	Some aristocrats kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, and nonsensical. And they’re covetous, malicious, with wrong view.
Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti.	These things are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones—and are reckoned as such. They are dark deeds with dark results, criticized by sensible people. Such things are seen in some aristocrats.
Brāhmaṇopi kho, vāseṭṭha … pe …	And they are also seen among some brahmins,
vessopi kho, vāseṭṭha … pe …	merchants,
suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī.	and workers.
Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā … pe …
kaṇhā kaṇhavipākā viññugarahitā;
suddepi te idhekacce sandissanti.
Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī.	But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re content, kind-hearted, with right view.
Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti.	These things are skillful, blameless, to be cultivated, worthy of the noble ones—and are reckoned as such. They are bright deeds with bright results, praised by sensible people. Such things are seen in some aristocrats.
Brāhmaṇopi kho, vāseṭṭha … pe …	And they are also seen among some brahmins,
vessopi kho, vāseṭṭha … pe …	merchants,
suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti … pe …	and workers.
anabhijjhālu, abyāpannacitto, sammādiṭṭhī.
Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā;
suddepi te idhekacce sandissanti.
Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṃ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṃsu:	Both these things occur like this, mixed up in these four castes—the dark and the bright, that which is praised and that which is criticized by sensible people. Yet of this the brahmins say:
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;	‘Only brahmins are the highest caste; other castes are inferior.
brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;	Only brahmins are the light caste; other castes are dark.
brāhmaṇāva sujjhanti, no abrāhmaṇā;	Only brahmins are purified, not others.
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti.	Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’
Taṃ tesaṃ viññū nānujānanti.	Sensible people don’t acknowledge this.
Taṃ kissa hetu?	Why is that?
Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena.	Because any mendicant from these four castes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is said to be the best by virtue of principle, not without principle.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.
Tadamināpetaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.	And here’s a way to understand how this is so.
Jānāti kho, vāseṭṭha, rājā pasenadi kosalo:	King Pasenadi of Kosala knows that
‘samaṇo gotamo anantarā sakyakulā pabbajito’ti.	the ascetic Gotama has gone forth from the neighboring clan of the Sakyans.
Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā bhavanti.	And the Sakyans are his vassals.
Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ.	The Sakyans show deference to King Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper etiquette for him.
Iti kho, vāseṭṭha, yaṃ karonti sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, karoti taṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, na naṃ ‘sujāto samaṇo gotamo, dujjātohamasmi.	Now, King Pasenadi shows the same kind of deference to the Realized One. But he doesn’t think: ‘The ascetic Gotama is well-born, I am ill-born.
Balavā samaṇo gotamo, dubbalohamasmi.	He is powerful, I am weak.
Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi.	He is handsome, I am ugly.
Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti.	He is influential, I am insignificant.’
Atha kho naṃ dhammaṃyeva sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno evaṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ karoti, abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ.	Rather, in showing such deference to the Realized One he is only honoring, respecting, and venerating principle.
Imināpi kho etaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.	And here’s another way to understand how principle is the best thing about people in both this life and the next.
Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṃ pabbajitā.	Vāseṭṭha, you have different births, names, and clans, and have gone forth from the lay life to homelessness from different families.
‘Ke tumhe’ti—puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti—paṭijānātha.	When they ask you what you are, you claim to be ascetics, followers of the Sakyan.
Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, tassetaṃ kallaṃ vacanāya:	But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world—is it appropriate for them to say:
‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti.	‘I am the Buddha’s true-born child, born from his mouth, born of principle, created by principle, heir to principle.’
Taṃ kissa hetu?	Why is that?
Tathāgatassa hetaṃ, vāseṭṭha, adhivacanaṃ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.	For these are terms for the Realized One: ‘the embodiment of truth’, and ‘the embodiment of holiness’, and ‘the one who has become the truth’, and ‘the one who has become holy’.
Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati.	There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts.
Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti.	As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance.
Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.	There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.
Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati.	There comes a time when, after a very long period has passed, this cosmos expands.
Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṃ āgacchanti.	As the cosmos expands, sentient beings mostly pass away from that group of radiant deities and come back to this realm.
Tedha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.	Here they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time.

27.2 - Solid Nectar Appears

2. Rasapathavipātubhāva	2. Solid Nectar Appears
Ekodakībhūtaṃ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā.	But the single mass of water at that time was utterly dark.
Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṃvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṃ gacchanti.	The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’.
Atha kho tesaṃ, vāseṭṭha, sattānaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani;	After a very long period had passed, solid nectar curdled in the water.
seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṃ hoti;	It appeared just like the curd on top of hot milk as it cools.
evameva pāturahosi.
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi.	It was beautiful, fragrant, and delicious, like ghee or butter.
Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ;	And it was as sweet as pure manuka honey.
evamassādā ahosi.
Atha kho, vāseṭṭha, aññataro satto lolajātiko:	Now, one of those beings was reckless.
‘ambho, kimevidaṃ bhavissatī’ti rasapathaviṃ aṅguliyā sāyi.	Thinking, ‘Oh my, what might this be?’ they tasted the solid nectar with their finger.
Tassa rasapathaviṃ aṅguliyā sāyato acchādesi, taṇhā cassa okkami.	They enjoyed it, and craving was born in them.
Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṃ āpajjamānā rasapathaviṃ aṅguliyā sāyiṃsu.	And other beings, following that being’s example, tasted solid nectar with their fingers.
Tesaṃ rasapathaviṃ aṅguliyā sāyataṃ acchādesi, taṇhā ca tesaṃ okkami.	They too enjoyed it, and craving was born in them.

27.3 - The Moon and Sun Appear

3. Candimasūriyādipātubhāva	3. The Moon and Sun Appear
Atha kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ.	Then those beings started to eat the solid nectar, breaking it into lumps.
Yato kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ.	But when they did this
Atha tesaṃ sattānaṃ sayaṃpabhā antaradhāyi.	their luminosity vanished.
Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ.	And with the vanishing of their luminosity the moon and sun appeared,
Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ.	stars and constellations appeared,
Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu.	days and nights were distinguished,
Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu.	and so were months and fortnights,
Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu.	and years and seasons.
Ettāvatā kho, vāseṭṭha, ayaṃ loko puna vivaṭṭo hoti.	To this extent the world had evolved once more.
Atha kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.	Then those beings eating the solid nectar, with that as their food and nourishment, remained for a very long time.
Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha.	But so long as they ate that solid nectar, their bodies became more solid and they diverged in appearance;
Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā.	some beautiful, some ugly.
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti:	And the beautiful beings looked down on the ugly ones:
‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti.	‘We’re more beautiful, they’re the ugly ones!’
Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ rasapathavī antaradhāyi.	And the vanity of the beautiful ones made the solid nectar vanish.
Rasāya pathaviyā antarahitāya sannipatiṃsu.	They gathered together and bemoaned:
Sannipatitvā anutthuniṃsu:
‘aho rasaṃ, aho rasan’ti.	‘Oh, what a taste! Oh, what a taste!’
Tadetarahipi manussā kañcideva surasaṃ labhitvā evamāhaṃsu:	And even today when people get something tasty they say:
‘aho rasaṃ, aho rasan’ti.	‘Oh, what a taste! Oh, what a taste!’
Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.	They’re just remembering an ancient traditional saying, but they don’t understand what it means.

27.4 - Ground-Sprouts

4. Bhūmipappaṭakapātubhāva	4. Ground-Sprouts
Atha kho tesaṃ, vāseṭṭha, sattānaṃ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi.	When the solid nectar had vanished, ground-sprouts appeared to those beings.
Seyyathāpi nāma ahicchattako; evameva pāturahosi.	They appeared just like mushrooms.
So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇo ahosi.	They were beautiful, fragrant, and delicious, like ghee or butter.
Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ; evamassādo ahosi.	And they were as sweet as pure manuka honey.
Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ upakkamiṃsu paribhuñjituṃ.	Then those beings started to eat the ground-sprouts.
Te taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.	With that as their food and nourishment, they remained for a very long time.
Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha.	But so long as they ate those ground-sprouts, their bodies became more solid and they diverged in appearance;
Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā.	some beautiful, some ugly.
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti:	And the beautiful beings looked down on the ugly ones:
‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti.	‘We’re more beautiful, they’re the ugly ones!’
Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ bhūmipappaṭako antaradhāyi.	And the vanity of the beautiful ones made the ground-sprouts vanish.

27.5 - Bursting Pods

5. Padālatāpātubhāva	5. Bursting Pods
Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā; evameva pāturahosi.	When the ground-sprouts had vanished, bursting pods appeared, like the fruit of the kadam tree.
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi.	They were beautiful, fragrant, and delicious, like ghee or butter.
Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ; evamassādā ahosi.	And they were as sweet as pure manuka honey.
Atha kho te, vāseṭṭha, sattā padālataṃ upakkamiṃsu paribhuñjituṃ.	Then those beings started to eat the bursting pods.
Te taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.	With that as their food and nourishment, they remained for a very long time.
Yathā yathā kho te, vāseṭṭha, sattā padālataṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha.	But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance;
Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā.	some beautiful, some ugly.
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti:	And the beautiful beings looked down on the ugly ones:
‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti.	‘We’re more beautiful, they’re the ugly ones!’
Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ padālatā antaradhāyi.	And the vanity of the beautiful ones made the bursting pods vanish.
Padālatāya antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu:	They gathered together and bemoaned:
‘ahu vata no, ahāyi vata no padālatā’ti.	‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting pods!’
Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṃsu:	And even today when people experience suffering they say:
‘ahu vata no, ahāyi vata no’ti.	‘Oh, what we’ve lost! Oh, what we’ve lost!’
Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.	They’re just remembering an ancient traditional saying, but they don’t understand what it means.

27.6 - Ripe Untilled Rice

6. Akaṭṭhapākasālipātubhāva	6. Ripe Untilled Rice
Atha kho tesaṃ, vāseṭṭha, sattānaṃ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo.	When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no powder or husk, pure and fragrant, with only the rice-grain.
Yaṃ taṃ sāyaṃ sāyamāsāya āharanti, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ.	What they took for supper in the evening, by the morning had grown back and ripened.
Yaṃ taṃ pāto pātarāsāya āharanti, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ;	And what they took for breakfast in the morning had grown back and ripened by the evening,
nāpadānaṃ paññāyati.	so the cutting didn’t show.
Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.	Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time.

27.7 - Gender Appears

7. Itthipurisaliṅgapātubhāva	7. Gender Appears
Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṃ pāturahosi purisassa ca purisaliṅgaṃ.	But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men.
Itthī ca purisaṃ ativelaṃ upanijjhāyati puriso ca itthiṃ.	Women spent too much time gazing at men, and men at women.
Tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo udapādi, pariḷāho kāyasmiṃ okkami.	They became lustful, and their bodies burned with fever.
Te pariḷāhapaccayā methunaṃ dhammaṃ paṭiseviṃsu.	Due to this fever they had sex with each other.
Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṃ dhammaṃ paṭisevante, aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti:	Those who saw them having sex pelted them with dirt, ashes, or cow-dung, saying:
‘nassa asuci, nassa asucī’ti.	‘Get lost, filth! Get lost, filth!
‘Kathañhi nāma satto sattassa evarūpaṃ karissatī’ti.	How on earth can one being do that to another?’
Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti.	And even today people in some countries, when a bride is carried off, pelt her with dirt, ashes, or cow-dung.
Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.	They’re just remembering an ancient traditional saying, but they don’t understand what it means.

27.8 - Sexual Intercourse

8. Methunadhammasamācāra	8. Sexual Intercourse
Adhammasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṃ.	What was reckoned as immoral at that time, these days is reckoned as moral.
Ye kho pana, vāseṭṭha, tena samayena sattā methunaṃ dhammaṃ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṃ vā nigamaṃ vā pavisituṃ.	The beings who had sex together weren’t allowed to enter a village or town for one or two months.
Yato kho te, vāseṭṭha, sattā tasmiṃ asaddhamme ativelaṃ pātabyataṃ āpajjiṃsu.	Ever since they excessively threw themselves into immorality,
Atha agārāni upakkamiṃsu kātuṃ tasseva asaddhammassa paṭicchādanatthaṃ.	they started to make buildings to hide their immoral deeds.
Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi:	Then one of those beings of idle disposition thought:
‘ambho, kimevāhaṃ vihaññāmi sāliṃ āharanto sāyaṃ sāyamāsāya pāto pātarāsāya.	‘Hey now, why should I be bothered to gather rice in the evening for supper, and in the morning for breakfast?
Yannūnāhaṃ sāliṃ āhareyyaṃ sakideva sāyapātarāsāyā’ti.	Why don’t I gather rice for supper and breakfast all at once?’
Atha kho so, vāseṭṭha, satto sāliṃ āhāsi sakideva sāyapātarāsāya.	So that’s what he did.
Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca:	Then one of the other beings approached that being and said:
‘ehi, bho satta, sālāhāraṃ gamissāmā’ti.	‘Come, good being, we shall go to gather rice.’
‘Alaṃ, bho satta, āhato me sāli sakideva sāyapātarāsāyā’ti.	‘There’s no need, good being! I gathered rice for supper and breakfast all at once.’
Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva dvīhāya. ‘Evampi kira, bho, sādhū’ti.	So that being, following their example, gathered rice for two days all at once, thinking: ‘This seems fine.’
Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca:	Then one of the other beings approached that being and said:
‘ehi, bho satta, sālāhāraṃ gamissāmā’ti.	‘Come, good being, we shall go to gather rice.’
‘Alaṃ, bho satta, āhato me sāli sakideva dvīhāyā’ti.	‘There’s no need, good being! I gathered rice for two days all at once.’
Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva catūhāya, ‘evampi kira, bho, sādhū’ti.	So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’
Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca:	Then one of the other beings approached that being and said:
‘ehi, bho satta, sālāhāraṃ gamissāmā’ti.	‘Come, good being, we shall go to gather rice.’
‘Alaṃ, bho satta, āhato me sāli sakideva catūhāyā’ti.	‘There’s no need, good being! I gathered rice for four days all at once.’
Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti.	So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’
Yato kho te, vāseṭṭha, sattā sannidhikārakaṃ sāliṃ upakkamiṃsu paribhuñjituṃ.	But when they started to store up rice to eat,
Atha kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi;	the rice grains became wrapped in powder and husk,
lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṃsu.	it didn’t grow back after reaping, the cutting showed, and the rice stood in clumps.

27.9 - Dividing the Fields

9. Sālivibhāga	9. Dividing the Fields
Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu:	Then those beings gathered together and bemoaned:
‘pāpakā vata, bho, dhammā sattesu pātubhūtā.	‘Oh, how wicked things have appeared among beings!
Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ aṭṭhamhā.	For we used to be mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and we remained like that for a very long time.
Tesaṃ no amhākaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani.	After a very long period had passed, solid nectar curdled in the water.
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā.
Te mayaṃ rasapathaviṃ hatthehi āluppakārakaṃ upakkamimha paribhuñjituṃ, tesaṃ no rasapathaviṃ hatthehi āluppakārakaṃ upakkamataṃ paribhuñjituṃ sayaṃpabhā antaradhāyi.
Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu.
Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu.
Te mayaṃ rasapathaviṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā.
Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā rasapathavī antaradhāyi.	But due to bad, unskillful things among us, the savory nectar vanished,
Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi.
So ahosi vaṇṇasampanno gandhasampanno rasasampanno.
Te mayaṃ bhūmipappaṭakaṃ upakkamimha paribhuñjituṃ.
Te mayaṃ taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā.
Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā bhūmipappaṭako antaradhāyi.	the ground-sprouts vanished,
Bhūmipappaṭake antarahite padālatā pāturahosi.
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā.
Te mayaṃ padālataṃ upakkamimha paribhuñjituṃ.
Te mayaṃ taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā.
Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā padālatā antaradhāyi.	the bursting pods vanished,
Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo.
Yaṃ taṃ sāyaṃ sāyamāsāya āharāma, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ.
Yaṃ taṃ pāto pātarāsāya āharāma, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ.
Nāpadānaṃ paññāyittha.
Te mayaṃ akaṭṭhapākaṃ sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā.
Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi, lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā.	and now the rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, the cutting shows, and the rice stands in clumps.
Yannūna mayaṃ sāliṃ vibhajeyyāma, mariyādaṃ ṭhapeyyāmā’ti.	We’d better divide up the rice and set boundaries.’
Atha kho te, vāseṭṭha, sattā sāliṃ vibhajiṃsu, mariyādaṃ ṭhapesuṃ.	So that’s what they did.
Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji.	Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it.
Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ:	They grabbed the one who had done this and said:
‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi.	‘You have done a bad thing, good being, in that while guarding your own share you took another’s share without it being given, and ate it.
Māssu, bho satta, punapi evarūpamakāsī’ti.	Do not do such a thing again.’
‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paccassosi.	‘Yes, sirs,’ replied that being.
Dutiyampi kho, vāseṭṭha, so satto … pe …	But for a second time,
tatiyampi kho, vāseṭṭha, so satto sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji.	and a third time they did the same thing, and were told not to continue.
Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ:
‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi.
Māssu, bho satta, punapi evarūpamakāsī’ti.
Aññe pāṇinā pahariṃsu, aññe leḍḍunā pahariṃsu, aññe daṇḍena pahariṃsu.	And then they struck that being, some with fists, others with stones, and still others with rods.
Tadagge kho, vāseṭṭha, adinnādānaṃ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṃ paññāyati.	From that day on stealing was found, and blaming and lying and the taking up of rods.

27.10 - The Elected King

10. Mahāsammatarājā	10. The Elected King
Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu:	Then those beings gathered together and bemoaned:
‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati.	‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods!
Yannūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, sammā garahitabbaṃ garaheyya, sammā pabbājetabbaṃ pabbājeyya.	Why don’t we elect one being who would rightly accuse those who deserve it, blame those who deserve it, and expel those who deserve it?
Mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’ti.	We shall pay them with a share of rice.’
Atha kho te, vāseṭṭha, sattā yo nesaṃ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṃ sattaṃ upasaṅkamitvā etadavocuṃ:	Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said:
‘ehi, bho satta, sammā khīyitabbaṃ khīya, sammā garahitabbaṃ garaha, sammā pabbājetabbaṃ pabbājehi.	‘Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it.
Mayaṃ pana te sālīnaṃ bhāgaṃ anuppadassāmā’ti.	We shall pay you with a share of rice.’
‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paṭissuṇitvā sammā khīyitabbaṃ khīyi, sammā garahitabbaṃ garahi, sammā pabbājetabbaṃ pabbājesi.	‘Yes, sirs,’ replied that being. They acted accordingly,
Te panassa sālīnaṃ bhāgaṃ anuppadaṃsu.	and were paid with a share of rice.
Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ.	‘Elected by the people’, Vāseṭṭha, is the meaning of ‘elected one’, the first term to be specifically invented for them.
Khettānaṃ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṃ akkharaṃ upanibbattaṃ.	‘Lord of the fields’ is the meaning of ‘aristocrat’, the second term to be specifically invented.
Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ.	‘They please others with principle’ is the meaning of ‘king’, the third term to be specifically invented.
Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ. Sadisānaṃyeva, no asadisānaṃ. Dhammeneva, no adhammena.	And that, Vāseṭṭha, is how the ancient traditional terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.

27.11 - The Circle of Brahmins

11. Brāhmaṇamaṇḍala	11. The Circle of Brahmins
Atha kho tesaṃ, vāseṭṭha, sattānaṃyeva ekaccānaṃ etadahosi:	Then some of those same beings thought:
‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati, pabbājanaṃ paññāyissati.	‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods and banishment!
Yannūna mayaṃ pāpake akusale dhamme vāheyyāmā’ti.	Why don’t we set aside bad, unskillful things?’
Te pāpake akusale dhamme vāhesuṃ.	So that’s what they did.
Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, ‘brāhmaṇā, brāhmaṇā’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ.	‘They set aside bad, unskillful things’ is the meaning of ‘brahmin’, the first term to be specifically invented for them.
Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā.	They built leaf huts in a wilderness region where they meditated pure and bright, without lighting cooking fires or digging the soil. They came down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal.
Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti.	When they had obtained food they continued to meditate in the leaf huts.
Tamenaṃ manussā disvā evamāhaṃsu:	When people noticed this they said:
‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā.	‘These beings build leaf huts in a wilderness region where they meditate pure and bright, without lighting cooking fires or digging the soil. They come down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal.
Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī’ti, jhāyantīti kho, vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṃ akkharaṃ upanibbattaṃ.	When they have obtained food they continue to meditate in the leaf huts.’ ‘They meditate’ is the meaning of ‘meditator’, the second term to be specifically invented for them.
Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti.	But some of those beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts.
Tamenaṃ manussā disvā evamāhaṃsu:	When people noticed this they said:
‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti.	‘These beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. Now they don’t meditate.’
Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā, ajjhāyakā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ.	‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term to be specifically invented for them.
Hīnasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṃ.	What was reckoned as lesser at that time, these days is reckoned as better.
Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ sadisānaṃyeva no asadisānaṃ dhammeneva, no adhammena.	And that, Vāseṭṭha, is how the ancient traditional terms for the circle of brahmins were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.

27.12 - The Circle of Merchants

12. Vessamaṇḍala	12. The Circle of Merchants
Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā methunaṃ dhammaṃ samādāya visukammante payojesuṃ.	Some of those same beings, taking up an active sex life, applied themselves to various jobs.
Methunaṃ dhammaṃ samādāya visukammante payojentīti kho, vāseṭṭha, ‘vessā, vessā’ tveva akkharaṃ upanibbattaṃ.	‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of ‘merchant’, the term specifically invented for them.
Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṃ anaññesaṃ sadisānaṃyeva, no asadisānaṃ, dhammeneva no adhammena.	And that, Vāseṭṭha, is how the ancient traditional term for the circle of merchants was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.

27.13 - The Circle of Workers

13. Suddamaṇḍala	13. The Circle of Workers
Tesaññeva kho, vāseṭṭha, sattānaṃ ye te sattā avasesā te luddācārā khuddācārā ahesuṃ.	The remaining beings lived by hunting and menial tasks.
Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā, suddā’ tveva akkharaṃ upanibbattaṃ.	‘They live by hunting and menial tasks’ is the meaning of ‘worker’, the term specifically invented for them.
Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva, no adhammena.	And that, Vāseṭṭha, is how the ancient traditional term for the circle of workers was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.
Ahu kho so, vāseṭṭha, samayo, yaṃ khattiyopi sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati:	There came a time when an aristocrat, brahmin, merchant, or worker, deprecating their own vocation, went forth from the lay life to homelessness, thinking:
‘samaṇo bhavissāmī’ti.
Brāhmaṇopi kho, vāseṭṭha … pe …
vessopi kho, vāseṭṭha … pe …
suddopi kho, vāseṭṭha, sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati:
‘samaṇo bhavissāmī’ti.	‘I will be an ascetic.’
Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva no adhammena.	And that, Vāseṭṭha, is how these four circles were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.

27.14 - On Bad Conduct

14. Duccaritādikathā	14. On Bad Conduct
Khattiyopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	An aristocrat, brahmin, merchant, worker, or ascetic may do bad things by way of body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Brāhmaṇopi kho, vāseṭṭha … pe …
vessopi kho, vāseṭṭha …
suddopi kho, vāseṭṭha …
samaṇopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
Khattiyopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
Brāhmaṇopi kho, vāseṭṭha … pe …
vessopi kho, vāseṭṭha …
suddopi kho, vāseṭṭha …
samaṇopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	An aristocrat, brahmin, merchant, worker, or ascetic may do good things by way of body, speech, and mind. They have right view, and they act out of that right view. And because of that, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

27.15 - The Qualities That Lead to Awakening

15. Bodhipakkhiyabhāvanā	15. The Qualities That Lead to Awakening
Khattiyopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.	An aristocrat, brahmin, merchant, worker, or ascetic who is restrained in body, speech, and mind, and develops the seven qualities that lead to awakening, becomes nirvana'd in this very life.
Brāhmaṇopi kho, vāseṭṭha … pe …
vessopi kho, vāseṭṭha …
suddopi kho, vāseṭṭha …
samaṇopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.
Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena.	Any mendicant from these four castes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is said to be the best by virtue of principle, not without principle.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.	For principle, Vāseṭṭha, is the best thing about people in both this life and the next.
Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā:	Brahmā Sanaṅkumāra also spoke this verse:
‘Khattiyo seṭṭho janetasmiṃ,	‘The aristocrat is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse’ti.	is best of gods and humans.’
Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṃhitā, no anatthasaṃhitā. Anumatā mayā.	That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it.
Ahampi, vāseṭṭha, evaṃ vadāmi—	I also say:
Khattiyo seṭṭho janetasmiṃ,	The aristocrat is best of those people
ye gottapaṭisārino;	who take clan as the standard.
Vijjācaraṇasampanno,	But one accomplished in knowledge and conduct
so seṭṭho devamānuse”ti.	is best of gods and humans.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṃ abhinandunti.	Satisfied, Vāseṭṭha and Bhāradvāja were happy with what the Buddha said.

28 - DN 28 Sam-pasādanīya: Inspiring Confidence

(2023 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)

28.1 - Sāriputta’s Lion’s Roar

1. Sāriputtasīhanāda	1. Sāriputta’s Lion’s Roar
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.	At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove.
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti.	“Sir, I have such confidence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:	“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘evaṃpasanno ahaṃ, bhante, bhagavati;	‘I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.	I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:	What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā te bhagavanto ahesuṃ itipi, evaṃpaññā te bhagavanto ahesuṃ itipi, evaṃvihārī te bhagavanto ahesuṃ itipi, evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti?	those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.	“No, sir.”
“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:	“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā … evaṃpaññā … evaṃvihārī … evaṃvimuttā te bhagavanto bhavissanti itipī’”ti?	those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.	“No, sir.”
“Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito:	“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that
‘evaṃsīlo bhagavā itipi, evaṃdhammo … evaṃpañño … evaṃvihārī … evaṃvimutto bhagavā itipī’”ti?	I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.	“No, sir.”
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi.	“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,
Atha kiṃ carahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:	what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”
‘evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti?
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi.	“Sir, though I don’t comprehend the minds of Buddhas past, future, and present,
Api ca me dhammanvayo vidito.	still I understand this by inference from the teaching.
Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ.	Suppose there were a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā, ñātānaṃ pavesetā.	And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in.
So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā antamaso biḷāranikkhamanamattampi.	As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
Tassa evamassa:	They’d think:
‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.	‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
Evameva kho me, bhante, dhammanvayo vidito.	In the same way, I understand this by inference from the teaching:
Ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu.	‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of remembering meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’
Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti.
Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho.
Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ dhammassavanāya.	Sir, once I approached the Buddha to listen to the teaching.
Tassa me, bhante, bhagavā dhammaṃ deseti uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ.	He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides.
Yathā yathā me, bhante, bhagavā dhammaṃ desesi uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ; satthari pasīdiṃ:	When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher:
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti.	‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

28.1.1 - Teaching Skillful Qualities

1.1. Kusaladhammadesanā	1.1. Teaching Skillful Qualities
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesu.	And moreover, sir, how the Buddha teaches skillful qualities is unsurpassable.
Tatrime kusalā dhammā seyyathidaṃ—	This consists of such skillful qualities as
cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.	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.
Idha, bhante, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	By these a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Etadānuttariyaṃ, bhante, kusalesu dhammesu.	This is unsurpassable when it comes to skillful qualities.
Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṃ kusalesu dhammesu.	The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to skillful qualities.

28.1.2 - Describing the Sense Fields

1.2. Āyatanapaṇṇattidesanā	1.2. Describing the Sense Fields
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti āyatanapaṇṇattīsu.	And moreover, sir, how the Buddha teaches the description of the sense fields is unsurpassable.
Chayimāni, bhante, ajjhattikabāhirāni āyatanāni.	There are these six interior and exterior sense fields.
Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca.	The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.
Etadānuttariyaṃ, bhante, āyatanapaṇṇattīsu.	This is unsurpassable when it comes to describing the sense fields.
Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ āyatanapaṇṇattīsu.	The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to describing the sense fields.

28.1.3 - The Conception of the Embryo

1.3. Gabbhāvakkantidesanā	1.3. The Conception of the Embryo
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti gabbhāvakkantīsu.	And moreover, sir, how the Buddha teaches the conception of the embryo is unsurpassable.
Catasso imā, bhante, gabbhāvakkantiyo.	There are these four kinds of conception.
Idha, bhante, ekacco asampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ paṭhamā gabbhāvakkanti.	Firstly, someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.
Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ dutiyā gabbhāvakkanti.	Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.
Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ tatiyā gabbhāvakkanti.	Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.
Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṃ catutthā gabbhāvakkanti.	Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.
Etadānuttariyaṃ, bhante, gabbhāvakkantīsu.	This is unsurpassable when it comes to the conception of the embryo.

28.1.4 - Ways of Revealing

(same as in AN ^3.60)

1.4. Ādesanavidhādesanā	1.4. Ways of Revealing
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti ādesanavidhāsu.	And moreover, sir, how the Buddha teaches the different ways of revealing is unsurpassable.
Catasso imā, bhante, ādesanavidhā.	There are these four ways of revealing.

28.1.4.1 – mind reading by means of sign/nimitta

Idha, bhante, ekacco nimittena ādisati:	Firstly, someone reveals by means of a sign:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.
Ayaṃ paṭhamā ādesanavidhā.	This is the first way of revealing.

28.1.4.2 – mind reading by being told by devas

Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati:	Furthermore, someone reveals after hearing it from humans or non-humans or deities:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.
Ayaṃ dutiyā ādesanavidhā.	This is the second way of revealing.

28.1.4.3 – mind reading by “hearing” unspoken thoughts of someone doing vitakka & vicāra

Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati:	Furthermore, someone reveals by hearing the sound of thought spreading as someone thinks and considers:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.	‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.
Ayaṃ tatiyā ādesanavidhā.	This is the third way of revealing.

28.1.4.4 – mind reading of someone in second jhāna or higher

Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati. Api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:	Furthermore, someone comprehends the mind of a person who has attained the undistractible-lucidity that’s free of directing-thought and evaluation. They understand:
‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṃ nāma vitakkaṃ vitakkessatī’ti.	‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’
So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā.	And even if they reveal this many times, it turns out exactly so, not otherwise.
Ayaṃ catutthā ādesanavidhā.	This is the fourth way of revealing.
Etadānuttariyaṃ, bhante, ādesanavidhāsu.	This is unsurpassable when it comes to the ways of revealing.

28.1.5 - Attainments of Vision

1.5. Dassanasamāpattidesanā	1.5. Attainments of Vision
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti dassanasamāpattīsu.	And moreover, sir, how the Buddha teaches the attainments of vision is unsurpassable.
Catasso imā, bhante, dassanasamāpattiyo.	There are these four attainments of vision.

28.1.5.1 – samādhi with percipience of internal rūpa, sees own 31 body parts

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:	Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they examine their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.
‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghānikā lasikā muttan’ti.	‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’
Ayaṃ paṭhamā dassanasamāpatti.	This is the first attainment of vision.

28.1.5.2 – samādhi with percipience of external rūpa, sees someone else’s 31 body parts

Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:	Furthermore, some ascetic or brahmin attains that and goes beyond it.
‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti.
Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati.	They examine a person’s bones with skin, flesh, and blood.
Ayaṃ dutiyā dassanasamāpatti.	This is the second attainment of vision.

28.1.5.3 – can see a being’s consciousness in this world transitional to next world in rebirth

Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:	Furthermore, some ascetic or brahmin attains that and goes beyond it.
‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti.
Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati.
Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitañca.	They understand a person’s stream of consciousness, unbroken on both sides, established in both this world and the next.
Ayaṃ tatiyā dassanasamāpatti.	This is the third attainment of vision.

28.1.5.4 – can see an arahant’s consciousness in this world does not get established in rebirth, in this world or next

Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:	Furthermore, some ascetic or brahmin attains that and goes beyond it.
‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti.
Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati.
Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca.	They understand a person’s stream of consciousness, unbroken on both sides, not established in either this world or the next.
Ayaṃ catutthā dassanasamāpatti.	This is the fourth attainment of vision.
Etadānuttariyaṃ, bhante, dassanasamāpattīsu.	This is unsurpassable when it comes to attainments of vision.

28.1.6 - Descriptions of Individuals

1.6. Puggalapaṇṇattidesanā	1.6. Descriptions of Individuals
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti puggalapaṇṇattīsu.	And moreover, sir, how the Buddha teaches the description of individuals is unsurpassable.
Sattime, bhante, puggalā.	There are these seven individuals.
Ubhatobhāgavimutto paññāvimutto kāyasakkhi diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī.	One freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of the teachings, a follower by faith.
Etadānuttariyaṃ, bhante, puggalapaṇṇattīsu.	This is unsurpassable when it comes to the description of individuals.

28.1.7 - Kinds of Striving

1.7. Padhānadesanā	1.7. Kinds of Striving
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti padhānesu.	And moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable.
Sattime, bhante, sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo.	There are these seven awakening factors: the awakening factors of remembering, investigation of principles, energy, rapture, tranquility, undistractible-lucidity, and equanimity.
Etadānuttariyaṃ, bhante, padhānesu.	This is unsurpassable when it comes to the kinds of striving.

28.1.8 - Ways of Practice

1.8. Paṭipadādesanā	1.8. Ways of Practice
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti paṭipadāsu.	And moreover, sir, how the Buddha teaches the ways of practice is unsurpassable.
Of these, the painful practice with slow insight is said to be inferior both ways: because it’s painful and because it’s slow.	Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti.
The painful practice with swift insight is said to be inferior because it’s painful.	Tatra, bhante, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca.
The pleasant practice with slow insight is said to be inferior because it’s slow.	Tatra, bhante, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati.
But the pleasant practice with swift insight is said to be superior both ways: because it’s pleasant and because it’s swift.	Tatra, bhante, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ pana, bhante, paṭipadā dandhattā hīnā akkhāyati.
This is unsurpassable when it comes to the ways of practice.	Tatra, bhante, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca.
	Etadānuttariyaṃ, bhante, paṭipadāsu.

28.1.9 - Behavior in Speech

1.9. Bhassasamācārādidesanā	1.9. Behavior in Speech
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti bhassasamācāre.	And moreover, sir, how the Buddha teaches behavior in speech is unsurpassable.
Idha, bhante, ekacco na ceva musāvādupasañhitaṃ vācaṃ bhāsati na ca vebhūtiyaṃ na ca pesuṇiyaṃ na ca sārambhajaṃ jayāpekkho;	It’s when someone doesn’t use speech that’s connected with lying, or divisive, or backbiting, or aggressively trying to win.
mantā mantā ca vācaṃ bhāsati nidhānavatiṃ kālena.	They speak only wise counsel, valuable and timely.
Etadānuttariyaṃ, bhante, bhassasamācāre.	This is unsurpassable when it comes to behavior in speech.
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti purisasīlasamācāre.	And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable.
Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca.	It’s when someone is honest and faithful. They don’t use deception, flattery, hinting, or belittling, and they don’t use material possessions to pursue other material possessions. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are rememberful and self-disciplined.
Etadānuttariyaṃ, bhante, purisasīlasamācāre.	This is unsurpassable when it comes to a person’s ethical behavior.

28.1.10 - Responsiveness to Instruction

1.10. Anusāsanavidhādesanā	1.10. Responsiveness to Instruction
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti anusāsanavidhāsu.	And moreover, sir, how the Buddha teaches the different degrees of responsiveness to instruction is unsurpassable.
Catasso imā, bhante, anusāsanavidhā—	There are these four degrees of responsiveness to instruction.
jānāti, bhante, bhagavā aparaṃ puggalaṃ paccattaṃ yonisomanasikārā	The Buddha knows by investigating inside another individual:
‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘By practicing as instructed this individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’
Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā:	The Buddha knows by investigating inside another individual:
‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	‘By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suffering.’
Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā:	The Buddha knows by investigating inside another individual:
‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti.	‘By practicing as instructed this individual will, with the ending of the five lower fetters, be reborn spontaneously. They will be nirvana'd there, and are not liable to return from that world.’
Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā:	The Buddha knows by investigating inside another individual:
‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti.	‘By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’
Etadānuttariyaṃ, bhante, anusāsanavidhāsu.	This is unsurpassable when it comes to the different degrees of responsiveness to instruction.

28.1.11 - The Knowledge and Freedom of Others

1.11. Parapuggalavimuttiñāṇadesanā	1.11. The Knowledge and Freedom of Others
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti parapuggalavimuttiñāṇe.	And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable.
Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā:	The Buddha knows by investigating inside another individual:
‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’
Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā:	The Buddha knows by investigating inside another individual:
‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.	‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suffering.’
Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā:	The Buddha knows by investigating inside another individual:
‘ayaṃ puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti.	‘With the ending of the five lower fetters, this individual will be reborn spontaneously. They will be nirvana'd there, and are not liable to return from that world.’
Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā:	The Buddha knows by investigating inside another individual:
‘ayaṃ puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti.	‘This individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’
Etadānuttariyaṃ, bhante, parapuggalavimuttiñāṇe.	This is unsurpassable when it comes to the knowledge and freedom of other individuals.

28.1.12 - Eternalism

1.12. Sassatavādadesanā	1.12. Eternalism
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sassatavādesu.	And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable.
Tayome, bhante, sassatavādā.	There are these three eternalist doctrines.
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.	Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect many hundreds of thousands of past lives,
Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	with features and details.
So evamāha:	They say:
‘atītampāhaṃ addhānaṃ jānāmi—saṃvaṭṭi vā loko vivaṭṭi vāti.	‘I know that in the past the cosmos expanded or contracted.
Anāgataṃpāhaṃ addhānaṃ jānāmi—saṃvaṭṭissati vā loko vivaṭṭissati vāti.	I don’t know whether in the future the cosmos will expand or contract.
Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.	The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
Ayaṃ paṭhamo sassatavādo.	This is the first eternalist doctrine.
Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their past lives for as many as ten eons of the expansion and contraction of the cosmos,
Seyyathidaṃ—ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni, ‘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 anussarati.	with features and details.
So evamāha:	They say:
‘atītampāhaṃ addhānaṃ jānāmi saṃvaṭṭi vā loko vivaṭṭi vāti.	‘I know that in the past the cosmos expanded or contracted.
Anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissati vā loko vivaṭṭissati vāti.	I don’t know whether in the future the cosmos will expand or contract.
Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.	The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.	They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
Ayaṃ dutiyo sassatavādo.	This is the second eternalist doctrine.
Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.	Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their past lives for as many as forty eons of the expansion and contraction of the cosmos,
Seyyathidaṃ—dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni, ‘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 anussarati.	with features and details.
So evamāha:	They say:
‘atītampāhaṃ addhānaṃ jānāmi saṃvaṭṭipi loko vivaṭṭipīti;	‘I know that in the past the cosmos expanded or contracted.
anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissatipi loko vivaṭṭissatipīti.	I don’t know whether in the future the cosmos will expand or contract.
Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.	The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar.
Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti.	They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’
Ayaṃ tatiyo sassatavādo,	This is the third eternalist doctrine.
etadānuttariyaṃ, bhante, sassatavādesu.	This is unsurpassable when it comes to eternalist doctrines.

28.1.13 - Recollecting Past Lives

1.13. Pubbenivāsānussatiñāṇadesanā	1.13. Recollecting Past Lives
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti pubbenivāsānussatiñāṇe.	And moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is unsurpassable.
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.	It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they recollect their many kinds of past lives.
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,	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. They remember:
‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Santi, bhante, devā, yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṃ.	Sir, there are gods whose life span cannot be reckoned or calculated.
Api ca yasmiṃ yasmiṃ attabhāve abhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu.	Still, no matter what incarnation they have previously been reborn in—whether physical or formless or percipient or non-percipient or neither percipient nor non-percipient—
Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.	they recollect their many kinds of past lives, with features and details.
Etadānuttariyaṃ, bhante, pubbenivāsānussatiñāṇe.	This is unsurpassable when it comes to the knowledge of recollecting past lives.

28.1.14 - Death and Rebirth

1.14. Cutūpapātañāṇadesanā	1.14. Death and Rebirth
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sattānaṃ cutūpapātañāṇe.	And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable.
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne	It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn
hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. 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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.	—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇe.	This is unsurpassable when it comes to the knowledge of death and rebirth.

28.1.15 - Psychic Powers

1.15. Iddhividhadesanā	1.15. Psychic Powers
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti iddhividhāsu.	And moreover, sir, how the Buddha teaches psychic power is unsurpassable.
Dvemā, bhante, iddhividhāyo—	There are these two kinds of psychic power.
atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.	There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.
Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.	And there are psychic powers that are free of defilements and attachments, and are said to be noble.
Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati?	What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble?
idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ iddhividhaṃ paccanubhoti—	It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent effort, and right focus—experiences an undistractible-lucidity of the heart of such a kind that they wield the many kinds of psychic power:
ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.	multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Ayaṃ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.	These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble.
Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati?	But what are the psychic powers that are free of defilements and attachments, and are said to be noble?
Idha, bhante, bhikkhu sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	It’s when, if a mendicant wishes: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.
Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.
Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.	If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.
Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.	If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.
Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.	If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Ayaṃ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.	These are the psychic powers that are free of defilements and attachments, and are said to be noble.
Etadānuttariyaṃ, bhante, iddhividhāsu.	This is unsurpassable when it comes to psychic powers.
Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ iddhividhāsu.	The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers.

28.1.16 - The Four jhānas

1.16. Aññathāsatthuguṇadassana	1.16. The Four jhānas
Yaṃ taṃ, bhante, saddhena kulaputtena pattabbaṃ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṃ taṃ bhagavatā.	The Buddha has achieved what should be achieved by a faithful person of good family by being energetic and strong, by manly strength, energy, vigor, and exertion.
Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyutto dukkhaṃ anariyaṃ anatthasaṃhitaṃ.	The Buddha doesn’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And he doesn’t indulge in self-mortification, which is painful, ignoble, and pointless.
Catunnañca bhagavā jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.	He gets the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty.

28.1.17 - On Being Questioned

1.17. Anuyogadānappakāra	1.17. On Being Questioned
Sace maṃ, bhante, evaṃ puccheyya:	Sir, if they were to ask me:
‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.	‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’
‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.
‘Kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.
Sace pana maṃ, bhante, evaṃ puccheyya:	But if they were to ask me:
‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘evan’ti vadeyyaṃ.	‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’
‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘evan’ti vadeyyaṃ.
‘Kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.	But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’
Sace pana maṃ, bhante, evaṃ puccheyya:	But if they were to ask me:
‘kiṃ panāyasmā sāriputto ekaccaṃ abbhanujānāti, ekaccaṃ na abbhanujānātī’ti, evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ:	‘But why does Venerable Sāriputta grant this in respect of some but not others?’ I would answer them like this:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:	‘Reverends, I have heard and learned this in the presence of the Buddha:
“ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti.	“The perfected ones, fully awakened Buddhas of the past and the future are equal to myself when it comes to awakening.”
Sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ:
“bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti.
Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	And I have also heard and learned this in the presence of the Buddha:
“aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī”’ti.	“It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.”’
Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?	Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tvaṃ, sāriputta, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti.	“Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.”

28.2 - Incredible and Amazing

2. Acchariyaabbhuta	2. Incredible and Amazing
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:	When he had spoken, Venerable Udāyī said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā.	“It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!
Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati.	For even though the Realized One has such power and might, he will not make a display of himself.
Ekamekañcepi ito, bhante, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ.	If the wanderers following other paths were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.
Acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā.	It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-effacement!
Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo. Atha ca pana nevattānaṃ pātukarissatī”ti.	For even though the Realized One has such power and might, he will not make a display of himself.”
“Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā.	“See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.
Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati’.	For even though the Realized One has such power and might, he will not make a display of himself.
Ekamekañcepi ito, udāyi, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ.	If the wanderers following other paths were to see even a single one of these qualities in themselves they’d carry around a banner to that effect.
Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā.	See, Udāyī, how the Realized One has so few wishes, such contentment, such self-effacement.
Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissatī’”ti.	For even though the Realized One has such power and might, he will not make a display of himself.”
Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha said to Venerable Sāriputta:
“Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	“So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen.
Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṃ dhammapariyāyaṃ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti.	Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.”
Iti hidaṃ āyasmā sāriputto bhagavato sammukhā sampasādaṃ pavedesi.	That’s how Venerable Sāriputta declared his confidence in the Buddha’s presence.
Tasmā imassa veyyākaraṇassa sampasādanīyantveva adhivacananti.	And that’s why the name of this discussion is “Inspiring Confidence”.

(end of sutta⏹️)

29 – DN 29 Pāsādika: An Impressive Discourse

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 29	Long Discourses 29
Pāsādikasutta	An Impressive Discourse
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde.	At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse in a mango grove belonging to the Sakyan family named Vedhañña.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti.	Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā.
Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti:	With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words:
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.	“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.	You’d think there was nothing but slaughter going on among the Jain ascetics.
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.	And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca:	And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened.
“nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato.
Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe”ti.
Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca:	Ānanda said to him:
“atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya.	“Reverend Cunda, we should see the Buddha about this matter.
Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti.	Come, let’s go to the Buddha and tell him about this.”
“Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.	“Yes, sir,” replied Cunda.
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened.
“ayaṃ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato,
tassa kālaṅkiriyāya bhinnā nigaṇṭhā … pe … bhinnathūpe appaṭisaraṇe’”ti.

29.1 - The Teaching of the Unawakened

1. Asammāsambuddhappaveditadhammavinaya	1. The Teaching of the Unawakened
“Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.	“That’s what happens, Cunda, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito,	Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati.	A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching.
So evamassa vacanīyo:	You should say this to them:
‘tassa te, āvuso, lābhā, tassa te suladdhaṃ,	‘You’re fortunate, reverend, you’re so very fortunate!
satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito.	For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.	But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’
Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso.	In such a case the teacher and the teaching are to blame, but the disciple deserves praise.
Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya:	Suppose someone was to say to such a disciple:
‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti.	‘Come on, venerable, practice as taught and pointed out by your teacher.’
Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ apuññaṃ pasavanti.	The one who encourages, the one who they encourage, and the one who practices accordingly all make much bad karma.
Taṃ kissa hetu?	Why is that?
Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.	It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito,	Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati.	A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching.
So evamassa vacanīyo:	You should say this to them:
‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito.	‘It’s your loss, reverend, it’s your misfortune! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti.	And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’
Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho.	In such a case the teacher, the teaching, and the disciple are all to blame.
Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya:	Suppose someone was to say to such a disciple:
‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.	‘Clearly the venerable is practicing following the method and will succeed in completing that method.’
Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ apuññaṃ pasavanti.	The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much bad karma.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.	It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

29.2 - The Teaching of the Awakened

2. Sammāsambuddhappaveditadhammavinaya	2. The Teaching of the Awakened
Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito,	Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati.	A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching.
So evamassa vacanīyo:	You should say this to them:
‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.	‘It’s your loss, reverend, it’s your misfortune! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.	But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’
Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho.	In such a case the teacher and the teaching deserve praise, but the disciple is to blame.
Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya:	Suppose someone was to say to such a disciple:
‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti.	‘Come on, venerable, practice as taught and pointed out by your teacher.’
Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ puññaṃ pasavanti.	The one who encourages, the one who they encourage, and the one who practices accordingly all make much merit.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.	It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito,	Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati.	A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching.
So evamassa vacanīyo:	You should say this to them:
‘tassa te, āvuso, lābhā, tassa te suladdhaṃ,	‘You’re fortunate, reverend, you’re so very fortunate!
satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.	For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti.	And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’
Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso.	In such a case the teacher, the teaching, and the disciple all deserve praise.
Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya:	Suppose someone was to say to such a disciple:
‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.	‘Clearly the venerable is practicing following the method and will succeed in completing that method.’
Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ puññaṃ pasavanti.	The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much merit.
Taṃ kissa hetu?	Why is that?
Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.	It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

29.3 - When Disciples Have Regrets

3. Sāvakānutappasatthu	3. When Disciples Have Regrets
Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito,	Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.
aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.	But the disciples haven’t inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has not been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
Atha nesaṃ satthuno antaradhānaṃ hoti.	And then their teacher passes away.
Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti.	When such a teacher has passed away the disciples are tormented by regrets.
Taṃ kissa hetu?	Why is that?
‘Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.	They think: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we didn’t inquire about the meaning, and the spiritual practice was not fully disclosed to us.
Atha no satthuno antaradhānaṃ hotī’ti.	And then our teacher passed away.’
Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti.	When such a teacher has passed away the disciples are tormented by regrets.

29.4 - When Disciples Have No Regrets

4. Sāvakānanutappasatthu	4. When Disciples Have No Regrets
Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.	Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.
Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.	The disciples have inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
Atha nesaṃ satthuno antaradhānaṃ hoti.	And then their teacher passes away.
Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti.	When such a teacher has passed away the disciples are free of regrets.
Taṃ kissa hetu?	Why is that?
‘Satthā ca no loke udapādi arahaṃ sammāsambuddho.	They think: ‘Our teacher was perfected, a fully awakened Buddha.
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.	His teaching was well explained,
Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.	we inquired about the meaning, and the spiritual practice was fully disclosed to us.
Atha no satthuno antaradhānaṃ hotī’ti.	And then our teacher passed away.’
Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti.	When such a teacher has passed away the disciples are free of regrets.

29.5 - On the Incomplete Spiritual Path, Etc.

5. Brahmacariyaaparipūrādikathā	5. On the Incomplete Spiritual Path, Etc.
Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.	Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life.
Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.	Then that spiritual path is incomplete in that respect.
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.	But when a spiritual path possesses those factors and the teacher is senior,
Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.	then that spiritual path is complete in that respect.
Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.	Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary,
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.	who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.
Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.	Then that spiritual path is incomplete in that respect.
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.	But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks,
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.
Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.	then that spiritual path is complete in that respect.
Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.	Now suppose that a spiritual path possesses those factors and the teacher is senior and there are competent senior monks.
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.
No ca khvassa majjhimā bhikkhū sāvakā honti … pe …	But there are no competent middle monks,
majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti … pe …	junior monks,
navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti … pe …	senior nuns,
therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti … pe …	middle nuns,
majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti … pe …	junior nuns,
navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino … pe …	celibate white-clothed laymen,
upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino … pe …	white-clothed laymen enjoying sensual pleasures,
upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo … pe …	celibate white-clothed laywomen,
upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo … pe …	white-clothed laywomen enjoying sensual pleasures. …
upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ … pe …	There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans …
brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ.	the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, but it has not reached the peak of material possessions and fame.
Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.	Then that spiritual path is incomplete in that respect.
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.	But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks,
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.
Majjhimā cassa bhikkhū sāvakā honti …	middle monks,
navā cassa bhikkhū sāvakā honti …	junior monks,
therā cassa bhikkhuniyo sāvikā honti …	senior nuns,
majjhimā cassa bhikkhuniyo sāvikā honti …	middle nuns,
navā cassa bhikkhuniyo sāvikā honti …	junior nuns,
upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino.	celibate laymen,
Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino …	laymen enjoying sensual pleasures,
upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo …	celibate laywomen,
upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …	laywomen enjoying sensual pleasures,
brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca.	and the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, and it has reached the peak of material possessions and fame,
Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.	then that spiritual path is complete in that respect.
Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho.	I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened.
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.	The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.
Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.	My disciples have inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.	I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life.
Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.	I have today disciples who are competent senior monks,
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.
Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā …	middle monks,
santi kho pana me, cunda, etarahi navā bhikkhū sāvakā …	junior monks,
santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā …	senior nuns,
santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā …	middle nuns,
santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā …	junior nuns,
santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino …	celibate laymen,
santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino …	laymen enjoying sensual pleasures,
santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo …	celibate laywomen,
santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo …	and laywomen enjoying sensual pleasures.
etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.	Today my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ.	Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material possessions and fame like me.
Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno;	Of all the spiritual communities and groups in the world today, Cunda, I don’t see even a single one who has reached the pinnacle of material possessions and fame like the mendicant Saṅgha.
nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho.
Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya:	And if there’s any spiritual path of which it may be rightly said that
‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti.	it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded,
Idameva taṃ sammā vadamāno vadeyya:	it’s of this spiritual path that this should be said.
‘sabbākārasampannaṃ … pe … suppakāsitan’ti.
Udako sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati:	Uddaka, son of Rāma, used to say:
‘passaṃ na passatī’ti.	‘Seeing, one does not see.’
Kiñca passaṃ na passatīti?	But seeing what does one not see?
Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati.	You can see the blade of a well-sharpened razor, but not the edge.
Idaṃ vuccati:	Thus it is said:
‘passaṃ na passatī’ti.	‘Seeing, one does not see.’
Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya.	But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only concerning a razor.
Yañca taṃ, cunda, sammā vadamāno vadeyya:	If there’s anything of which it may be rightly said:
‘passaṃ na passatī’ti, idameva taṃ sammā vadamāno vadeyya:	‘Seeing, one does not see,’ it’s of this that it should be said.
‘passaṃ na passatī’ti.
Kiñca passaṃ na passatīti?	Seeing what does one not see?
Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati.	One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded.
Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati.	One does not see this: anything that, were it to be removed, would make it purer.
Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ assāti, iti hetaṃ na passati.	One does not see this: anything that, were it to be added, would make it more complete.
Idaṃ vuccati, cunda:	Thus it is rightly said:
‘passaṃ na passatī’ti.	‘Seeing, one does not see.’
Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya:
‘sabbākārasampannaṃ … pe …
brahmacariyaṃ suppakāsitan’ti.
Idameva taṃ sammā vadamāno vadeyya:
‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti.

29.6 - Teachings Should be Recited in Concert

6. Saṅgāyitabbadhamma	6. Teachings Should be Recited in Concert
Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ?	And what are those things I have taught from my direct knowledge?
Seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.	They are 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.
Ime kho te, cunda, dhammā mayā abhiññā desitā.	These are the things I have taught from my own direct knowledge.
Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

29.7 - Reaching Agreement

7. Saññāpetabbavidhi	7. Reaching Agreement
Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññataro sabrahmacārī saṃghe dhammaṃ bhāseyya.	Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without fighting, were to recite the teaching in the Saṅgha.
Tatra ce tumhākaṃ evamassa:	Now, you might think:
‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti.	‘This venerable misconstrues the meaning and mistakes the phrasing.’
Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:	You should neither approve nor dismiss them, but say:
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti?	‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’
So ce evaṃ vadeyya:	Suppose they reply:
‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti.	‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā.	Without flattering or rebuking them, you should carefully convince them by examining that meaning and that phrasing.
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya.	Suppose another spiritual companion were to recite the teaching in the Saṅgha.
Tatra ce tumhākaṃ evamassa:	Now, you might think:
‘ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti.	‘This venerable misconstrues the meaning but gets the phrasing right.’
Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:	You should neither approve nor dismiss them, but say:
‘imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti?	‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’
So ce evaṃ vadeyya:	Suppose they reply:
‘imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti.	‘This meaning fits the phrasing better than that.’
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā.	Without flattering or rebuking, you should carefully convince them by examining that meaning.
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya.	Suppose another spiritual companion were to recite the teaching in the Saṅgha.
Tatra ce tumhākaṃ evamassa:	Now, you might think:
‘ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti.	‘This venerable construes the meaning correctly but mistakes the phrasing.’
Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo:	You should neither approve nor dismiss them, but say:
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti?	‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’
So ce evaṃ vadeyya:	Suppose they reply:
‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti.	‘This phrasing fits the meaning better than that.’
So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā.	Without flattering or rebuking, you should carefully convince them by examining that phrasing.
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya.	Suppose another spiritual companion were to recite the teaching in the Saṅgha.
Tatra ce tumhākaṃ evamassa:	Now, you might think:
‘ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti.	‘This venerable construes the meaning correctly and gets the phrasing right.’
Tassa ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ;	Saying ‘Good!’ you should applaud and cheer that mendicant’s statement,
tassa ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo:	and then say to them:
‘lābhā no, āvuso, suladdhaṃ no, āvuso,	‘We are fortunate, reverend, so very fortunate
ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupetan’ti.	to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’

29.8 - The Reasons for Allowing Requisites

8. Paccayānuññātakāraṇa	8. The Reasons for Allowing Requisites
Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi.	Cunda, I do not teach you solely for restraining defilements that affect the present life.
Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi.	Nor do I teach solely for protecting against defilements that affect lives to come.
Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi;	I teach both for restraining defilements that affect the present life and
samparāyikānañca āsavānaṃ paṭighātāya.	protecting against defilements that affect lives to come.
Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ	And that’s why I have allowed robes for you that suffice
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ.	only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering the private parts.
Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so	I have allowed alms-food for you that suffices
yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.	only to continue and sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease.
Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ	I have allowed lodgings for you that suffice
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ.	only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and to shelter from harsh weather and enjoy retreat.
Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṃ vo so	I have allowed medicines and supplies for the sick for you that suffice
yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya.	only for the sake of warding off the pains of illness and to promote good health.

29.9 - Indulgence in Pleasure

9. Sukhallikānuyoga	9. Indulgence in Pleasure
Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti.	‘The ascetics who follow the Sakyan live indulging in pleasure.’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘katamo so, āvuso, sukhallikānuyogo?	‘What is that indulgence in pleasure?
Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.	For there are many different kinds of indulgence in pleasure.’
Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.	These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katame cattāro?	What four?
Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti.	It’s when some fool makes themselves happy and pleased by killing living creatures.
Ayaṃ paṭhamo sukhallikānuyogo.	This is the first kind of indulgence in pleasure.
Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti.	Furthermore, someone makes themselves happy and pleased by theft.
Ayaṃ dutiyo sukhallikānuyogo.	This is the second kind of indulgence in pleasure.
Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti.	Furthermore, someone makes themselves happy and pleased by lying.
Ayaṃ tatiyo sukhallikānuyogo.	This is the third kind of indulgence in pleasure.
Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.	Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation.
Ayaṃ catuttho sukhallikānuyogo.	This is the fourth kind of indulgence in pleasure.
Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.	These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.	‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’
Te vo ‘mā hevaṃ’ tissu vacanīyā.	They should be told, ‘Not so!’
Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena.	It isn’t right to say that about you; it misrepresents you with an untruth.
Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.	These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katame cattāro?	What four?
Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Ayaṃ paṭhamo sukhallikānuyogo.	This is the first kind of indulgence in pleasure.
Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	Furthermore, as the directed-thought and evaluation are stilled, a mendicant enters and remains in the second jhāna. It has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unification of mind, without directing-thought and evaluation.
Ayaṃ dutiyo sukhallikānuyogo.	This is the second kind of indulgence in pleasure.
Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, a mendicant enters and remains in the third jhāna. They meditate 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.’
Ayaṃ tatiyo sukhallikānuyogo.	This is the third kind of indulgence in pleasure.
Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth jhāna. It is without pleasure or pain, with pure equanimity and remembering.
Ayaṃ catuttho sukhallikānuyogo.	This is the fourth kind of indulgence in pleasure.
Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.	These are the four kinds of indulgence in pleasure which, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana.
Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.	‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’
Te vo ‘evaṃ’ tissu vacanīyā.	They should be told, ‘Exactly so!’
Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena.	It’s right to say that about you; it doesn’t misrepresent you with an untruth.

29.10 - The Benefits of Indulgence in Pleasure

10. Sukhallikānuyogānisaṃsa	10. The Benefits of Indulgence in Pleasure
Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā’ti?	‘How many fruits and benefits may be expected by those who live indulging in pleasure in these four ways?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā.	‘Four benefits may be expected by those who live indulging in pleasure in these four ways.
Katame cattāro?	What four?
Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.	Firstly, with the ending of three fetters a mendicant becomes a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso.	This is the first fruit and benefit.
Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.	Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering.
Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso.	This is the second fruit and benefit.
Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā.	Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become nirvana'd there, not liable to return from that world.
Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso.	This is the third fruit and benefit.
Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso.	This is the fourth fruit and benefit.
Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā’ti.	These four benefits may be expected by those who live indulging in pleasure in these four ways.’

29.11 - Things Impossible for the Perfected

11. Khīṇāsavaabhabbaṭhāna	11. Things Impossible for the Perfected
Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti.	‘The ascetics who follow the Sakyan are inconsistent.’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā.	‘Reverends, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.
Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī;	Suppose there was a boundary pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable.
evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā.	In the same way, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.
Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ.	A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects.
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ.	A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.
Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti.	A mendicant who is perfected can’t transgress in these nine respects.’

29.12 - Questions and Answers

12. Pañhābyākaraṇa	12. Questions and Answers
Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū’ti?	‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’
Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā.	Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision.
Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāriñāṇaṃ hoti;	Regarding the past, the Realized One has knowledge stemming from memory.
so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati.	He recollects as far as he wants.
Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati:	Regarding the future, the Realized One has the knowledge born of awakening:
‘ayamantimā jāti, natthi dāni punabbhavo’ti.	‘This is my last rebirth. Now there are no more future lives.’
Atītañcepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti.	If a question about the past is untrue, false, and pointless, the Realized One does not reply.
Atītañcepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti.	If a question about the past is true and substantive, but pointless, he does not reply.
Atītañcepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.	If a question about the past is true, substantive, and beneficial, he knows the right time to reply.
Anāgatañcepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti … pe … tassa pañhassa veyyākaraṇāya.	And the Realized One replies to questions about the future or the present in the same way.
Paccuppannañcepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti.
Paccuppannañcepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti.
Paccuppannañcepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati.	And so the Realized One has speech that’s well-timed, true, meaningful, in line with the teaching and training. That’s why he’s called the ‘Realized One’.
Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ,	In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind, all that has been understood by the Realized One.
tasmā ‘tathāgato’ti vuccati.	That’s why he’s called the ‘Realized One’.
Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ tatheva hoti no aññathā,	From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully nirvana'd—through the natural principle of nirvana, without anything left over—everything he speaks, says, and expresses is real, not otherwise.
tasmā ‘tathāgato’ti vuccati.	That’s why he’s called the ‘Realized One’.
Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī.	The Realized One does as he says, and says as he does.
Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati.	Since this is so, that’s why he’s called the ‘Realized One’.
Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.	In this world—with its gods, Māras and Brahmās, this generation with its ascetics and brahmins, gods and humans—the Realized One is the undefeated, the champion, the universal seer, the wielder of power.

29.13 - The Undeclared Points

13. Abyākataṭṭhāna	13. The Undeclared Points
Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti?	‘Is this your view: “A Realized One exists after death. This is the only truth, everything else is wrong”?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘abyākataṃ kho etaṃ, āvuso, bhagavatā:	‘Reverend, this has not been declared by the Buddha.’
“hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”’ti.
Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	The wanderers might say:
‘kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti?	‘Then is this your view: “A Realized One doesn’t exist after death. This is the only truth, everything else is wrong”?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘etampi kho, āvuso, bhagavatā abyākataṃ:	‘This too has not been declared by the Buddha.’
“na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”’ti.
Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	The wanderers might say:
‘kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti?	‘Then is this your view: “A Realized One both exists and doesn’t exist after death. This is the only truth, everything else is wrong”?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘abyākataṃ kho etaṃ, āvuso, bhagavatā:	‘This too has not been declared by the Buddha.’
“hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”’ti.
Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	The wanderers might say:
‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti?	‘Then is this your view: “A Realized One neither exists nor doesn’t exist after death. This is the only truth, everything else is wrong”?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘etampi kho, āvuso, bhagavatā abyākataṃ:	‘This too has not been declared by the Buddha.’
“neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”’ti.
Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	The wanderers might say:
‘kasmā panetaṃ, āvuso, samaṇena gotamena abyākatan’ti?	‘But why has this not been declared by the ascetic Gotama?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākatan’ti.	‘Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana. That’s why it hasn’t been declared by the Buddha.’

29.14 - The Declared Points

14. Byākataṭṭhāna	14. The Declared Points
Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	It’s possible that wanderers who follow other paths might say:
‘kiṃ panāvuso, samaṇena gotamena byākatan’ti?	‘But what has been declared by the ascetic Gotama?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.	‘What has been declared by the Buddha is this: “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.”’
Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ:	The wanderers might say:
‘kasmā panetaṃ, āvuso, samaṇena gotamena byākatan’ti?	‘But why has this been declared by the ascetic Gotama?’
Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:	You should say to them:
‘etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ bhagavatā byākatan’ti.	‘Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and nirvana. That’s why it has been declared by the Buddha.’

29.15 - Views of the Past

15. Pubbantasahagatadiṭṭhinissaya	15. Views of the Past
Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.	Cunda, I have explained to you as they should be explained the views that some rely on regarding the past.
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?	Shall I explain them to you in the wrong way?
Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.	I have explained to you as they should be explained the views that some rely on regarding the future.
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?	Shall I explain them to you in the wrong way?
Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.	What are the views that some rely on regarding the past?
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?
Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti.	‘The self and the cosmos are eternal. This is the only truth, everything else is wrong.’
Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘asassato attā ca loko ca … pe …	‘The self and the cosmos are not eternal,
sassato ca asassato ca attā ca loko ca …	or both eternal and not eternal,
neva sassato nāsassato attā ca loko ca …	or neither eternal nor not eternal.
sayaṃkato attā ca loko ca …	The self and the cosmos are made by oneself,
paraṃkato attā ca loko ca …	or made by another,
sayaṃkato ca paraṃkato ca attā ca loko ca …	or made by both oneself and another,
asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamaññan’ti.	or they have arisen by chance, not made by oneself or another.
‘Sassataṃ sukhadukkhaṃ …	Pleasure and pain are eternal,
asassataṃ sukhadukkhaṃ …	or not eternal,
sassatañca asassatañca sukhadukkhaṃ …	or both eternal and not eternal,
nevasassataṃ nāsassataṃ sukhadukkhaṃ …	or neither eternal nor not eternal.
sayaṃkataṃ sukhadukkhaṃ …	Pleasure and pain are made by oneself,
paraṃkataṃ sukhadukkhaṃ …	or made by another,
sayaṃkatañca paraṃkatañca sukhadukkhaṃ …	or made by both oneself and another,
asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti.	or they have arisen by chance, not made by oneself or another. This is the only truth, everything else is wrong.’
Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I go up to the ascetics and brahmins whose view is that
‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti.	the self and the cosmos are eternal,
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	and say:
‘atthi nu kho idaṃ, āvuso, vuccati:	‘Reverends, is this what you say:
“sassato attā ca loko cā”’ti?	“The self and the cosmos are eternal”?’
Yañca kho te evamāhaṃsu:	But when they say: ‘Yes!
‘idameva saccaṃ moghamaññan’ti.	This is the only truth, everything else is wrong,’
Taṃ tesaṃ nānujānāmi.	I don’t acknowledge that.
Taṃ kissa hetu?	Why is that?
Aññathāsaññinopi hettha, cunda, santeke sattā.	Because there are beings who have different opinions on this topic.
Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo.	I don’t see any such expositions that are equal to my own, still less superior.
Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.	Rather, I am the one who is superior when it comes to the higher exposition.
Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above.
‘asassato attā ca loko ca …
sassato ca asassato ca attā ca loko ca …
nevasassato nāsassato attā ca loko ca …
sayaṃkato attā ca loko ca …
paraṃkato attā ca loko ca …
sayaṃkato ca paraṃkato ca attā ca loko ca …
asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca …
sassataṃ sukhadukkhaṃ …
asassataṃ sukhadukkhaṃ …
sassatañca asassatañca sukhadukkhaṃ …
nevasassataṃ nāsassataṃ sukhadukkhaṃ …
sayaṃkataṃ sukhadukkhaṃ …
paraṃkataṃ sukhadukkhaṃ …
sayaṃkatañca paraṃkatañca sukhadukkhaṃ …
asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
‘atthi nu kho idaṃ, āvuso, vuccati:
“asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhan”’ti?
Yañca kho te evamāhaṃsu:
‘idameva saccaṃ moghamaññan’ti.
Taṃ tesaṃ nānujānāmi.	And in each case, I don’t acknowledge that.
Taṃ kissa hetu?	Why is that?
Aññathāsaññinopi hettha, cunda, santeke sattā.	Because there are beings who have different opinions on this topic.
Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo.	I don’t see any such expositions that are equal to my own, still less superior.
Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.	Rather, I am the one who is superior when it comes to the higher exposition.
Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.	These are the views that some rely on regarding the past.
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?

29.16 - Views of the Future

16. Aparantasahagatadiṭṭhinissaya	16. Views of the Future
Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.	What are the views that some rely on regarding the future?
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?
Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	There are some ascetics and brahmins who have this doctrine and view:
‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti.	‘The self is physical and sound after death,
Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:
‘arūpī attā hoti …	or it is non-physical,
rūpī ca arūpī ca attā hoti …	or both physical and non-physical,
nevarūpī nārūpī attā hoti …	or neither physical nor non-physical,
saññī attā hoti …	or percipient,
asaññī attā hoti …	or non-percipient,
nevasaññīnāsaññī attā hoti …	or neither percipient nor non-percipient,
attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti.	or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, everything else is wrong.’
Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I go up to the ascetics and brahmins whose view is that
‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti.	the self is physical and sound after death,
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:	and say:
‘atthi nu kho idaṃ, āvuso, vuccati:	‘Reverends, is this what you say:
“rūpī attā hoti arogo paraṃ maraṇā”’ti?	“The self is physical and sound after death”?’
Yañca kho te evamāhaṃsu:	But when they say: ‘Yes!
‘idameva saccaṃ moghamaññan’ti.	This is the only truth, other ideas are stupid,’
Taṃ tesaṃ nānujānāmi.	I don’t acknowledge that.
Taṃ kissa hetu?	Why is that?
Aññathāsaññinopi hettha, cunda, santeke sattā.	Because there are beings who have different opinions on this topic.
Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo.	I don’t see any such expositions that are equal to my own, still less superior.
Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.	Rather, I am the one who is superior when it comes to the higher exposition.
Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino:	Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above.
‘arūpī attā hoti …
rūpī ca arūpī ca attā hoti …
nevarūpīnārūpī attā hoti …
saññī attā hoti …
asaññī attā hoti …
nevasaññīnāsaññī attā hoti …
attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti.
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
‘atthi nu kho idaṃ, āvuso, vuccati:
“attā ucchijjati vinassati na hoti paraṃ maraṇā”’ti?
Yañca kho te, cunda, evamāhaṃsu:
‘idameva saccaṃ moghamaññan’ti.
Taṃ tesaṃ nānujānāmi.	And in each case, I don’t acknowledge that.
Taṃ kissa hetu?	Why is that?
Aññathāsaññinopi hettha, cunda, santeke sattā.	Because there are beings who have different opinions on this topic.
Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo.	I don’t see any such expositions that are equal to my own, still less superior.
Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.	Rather, I am the one who is superior when it comes to the higher exposition.
Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.	These are the views that some rely on regarding the future, which I have explained to you as they should be explained.
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi?	Shall I explain them to you in the wrong way?
Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā.	I have taught and pointed out the four kinds of remembering meditation for giving up and going beyond all these views of the past and the future.
Katame cattāro?	What four?
Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu vedanānupassī … pe …	They meditate observing an aspect of feelings …
citte cittānupassī … pe …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.	These are the four kinds of remembering meditation that I have taught for giving up and going beyond all these views of the past and the future.”
Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.	Now at that time Venerable Upavāṇa was standing behind the Buddha fanning him.
Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca:	He said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“It’s incredible, sir, it’s amazing!
Pāsādiko vatāyaṃ, bhante, dhammapariyāyo;	This exposition of the teaching is impressive, sir,
supāsādiko vatāyaṃ, bhante, dhammapariyāyo, ko nāmāyaṃ, bhante, dhammapariyāyo”ti?	it is very impressive. Sir, what is the name of this exposition of the teaching?”
“Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ ‘pāsādiko’ tveva naṃ dhārehī”ti.	“Well, Upavāṇa, you may remember this exposition of the teaching as ‘The Impressive Discourse’.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti.	Satisfied, Venerable Upavāṇa was happy with what the Buddha said.

30 - DN 30 Lakkhaṇa: The Marks [of a Great Man]

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 30	Long Discourses 30
Lakkhaṇasutta	The Marks of a Great Man
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the mendicants:
“bhikkhavo”ti.	“Mendicants!”
“Bhaddante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:
“Dvattiṃsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.	“There are thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
Tassimāni satta ratanāni bhavanti;	He has the following seven treasures:
Seyyathidaṃ—cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea, he reigns by principle, without rod or sword.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Katamāni ca tāni, bhikkhave, dvattiṃsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā?	And what are the thirty-two marks?
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.
Idha, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti. Yampi, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.	He has well-planted feet.
Puna caparaṃ, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.	On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.
Puna caparaṃ, bhikkhave, mahāpuriso āyatapaṇhi hoti … pe …	He has projecting heels.
dīghaṅguli hoti …	He has long fingers.
mudutalunahatthapādo hoti …	His hands and feet are tender.
jālahatthapādo hoti …	His hands and feet cling gracefully.
ussaṅkhapādo hoti …	His feet are arched.
eṇijaṅgho hoti …	His calves are like those of an antelope.
ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati …	When standing upright and not bending over, the palms of both hands touch the knees.
kosohitavatthaguyho hoti …	His private parts are retracted.
suvaṇṇavaṇṇo hoti kañcanasannibhattaco …	He is gold colored; his skin has a golden sheen.
sukhumacchavi hoti, sukhumattā chaviyā rajojallaṃ kāye na upalimpati …	He has delicate skin, so delicate that dust and dirt don’t stick to his body.
ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni …	His hairs grow one per pore.
uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …	His hairs stand up; they’re blue-black and curl clockwise.
brahmujugatto hoti …	His body is as straight as Brahmā’s.
sattussado hoti …	He has bulging muscles in seven places.
sīhapubbaddhakāyo hoti …	His chest is like that of a lion.
citantaraṃso hoti …	The gap between the shoulder-blades is filled in.
nigrodhaparimaṇḍalo hoti, yāvatakvassa kāyo tāvatakvassa byāmo yāvatakvassa byāmo tāvatakvassa kāyo …	He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.
samavaṭṭakkhandho hoti …	His torso is cylindrical.
rasaggasaggī hoti …	He has an excellent sense of taste.
sīhahanu hoti …	His jaw is like that of a lion.
cattālīsadanto hoti …	He has forty teeth.
samadanto hoti …	His teeth are even.
aviraḷadanto hoti …	His teeth have no gaps.
susukkadāṭho hoti …	His teeth are perfectly white.
pahūtajivho hoti …	He has a large tongue.
brahmassaro hoti karavīkabhāṇī …	He has the voice of Brahmā, like a cuckoo’s call.
abhinīlanetto hoti …	His eyes are deep blue.
gopakhumo hoti …	He has eyelashes like a cow’s.
uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā. Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.	Between his eyebrows there grows a tuft, soft and white like cotton-wool.
Puna caparaṃ, bhikkhave, mahāpuriso uṇhīsasīso hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.	His head is shaped like a turban.
Imāni kho tāni, bhikkhave, dvattiṃsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā.	These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …
sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.
Imāni kho, bhikkhave, dvattiṃsa mahāpurisassa mahāpurisalakkhaṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti:	Seers outside of Buddhism remember these marks, but they do not know
‘imassa kammassa kaṭattā idaṃ lakkhaṇaṃ paṭilabhatī’ti.	the specific deeds performed in the past to obtain each mark.

30.1 - Well-Planted Feet

1. Suppatiṭṭhitapādatālakkhaṇaṃ	1. Well-Planted Feet
Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu.	In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly undertook and persisted in skillful behaviors such as good conduct by way of body, speech, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors.
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm.
So tattha aññe deve dasahi ṭhānehi adhiggaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi.	There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
So tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati.	When he passed away from there and came back to this state of existence he obtained this mark of a great man:
Suppatiṭṭhitapādo hoti.	he has well-planted feet.
Samaṃ pādaṃ bhūmiyaṃ nikkhipati, samaṃ uddharati, samaṃ sabbāvantehi pādatalehi bhūmiṃ phusati.	He places his foot on the ground evenly, raises it evenly, and touches the ground evenly with the whole sole of his foot.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
Tassimāni satta ratanāni bhavanti;	He has the following seven treasures:
Seyyathidaṃ—cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ akhilamanimittamakaṇṭakaṃ iddhaṃ phītaṃ khemaṃ sivaṃ nirabbudaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword.
Rājā samāno kiṃ labhati?	And what does he obtain as king?
Akkhambhiyo hoti kenaci manussabhūtena paccatthikena paccāmittena.	He can’t be stopped by any human foe or enemy.
Rājā samāno idaṃ labhati.	That’s what he obtains as king.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Sacce ca dhamme ca dame ca saṃyame,	“Truth, principle, self-control, and restraint;
Soceyyasīlālayuposathesu ca;	purity, precepts, and observing the sabbath;
Dāne ahiṃsāya asāhase rato,	giving, harmlessness, delighting in non-violence—
Daḷhaṃ samādāya samattamācari.	firmly undertaking these things, he lived accordingly.
So tena kammena divaṃ samakkami,	By means of these deeds he went to heaven,
Sukhañca khiḍḍāratiyo ca anvabhi;	where he enjoyed happiness and merriment.
Tato cavitvā punarāgato idha,	After passing away from there to here,
Samehi pādehi phusī vasundharaṃ.	he steps evenly on this rich earth.
Byākaṃsu veyyañjanikā samāgatā,	The gathered soothsayers predicted
Samappatiṭṭhassa na hoti khambhanā;	that there is no stopping one of such even tread,
Gihissa vā pabbajitassa vā puna,	as householder or renunciate.
Taṃ lakkhaṇaṃ bhavati tadatthajotakaṃ.	That’s the meaning shown by this mark.
Akkhambhiyo hoti agāramāvasaṃ,	While living at home he cannot be stopped,
Parābhibhū sattubhi nappamaddano;	he defeats his foes, and cannot be beaten.
Manussabhūtenidha hoti kenaci,	Due to the fruit of that deed,
Akkhambhiyo tassa phalena kammuno.	he cannot be stopped by any human.
Sace ca pabbajjamupeti tādiso,	But if he chooses the life gone forth,
Nekkhammachandābhirato vicakkhaṇo;	seeing clearly, loving renunciation,
Aggo na so gacchati jātu khambhanaṃ,	not even the best can hope to stop him;
Naruttamo esa hi tassa dhammatā”ti.	this is the nature of the supreme person.”

30.2 - Wheels on the Feet

2. Pādatalacakkalakkhaṇaṃ	2. Wheels on the Feet
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
bahujanassa sukhāvaho ahosi, ubbegauttāsabhayaṃ apanuditā, dhammikañca rakkhāvaraṇaguttiṃ saṃvidhātā, saparivārañca dānaṃ adāsi.	He brought happiness to many people, dispelling threats, terror, and danger, providing just protection and security, and giving gifts with all the trimmings.
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati.	When he came back to this state of existence he obtained this mark:
Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni.	on the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail and well divided inside.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Mahāparivāro hoti;	He has a large following
mahāssa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.	of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Rājā samāno idaṃ labhati.	That’s what he obtains as king.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.	But if he goes forth from the lay life to homelessness, he becomes a fully awakened Buddha.
Buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Mahāparivāro hoti;	He has a large following
mahāssa honti parivārā bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.	of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Pure puratthā purimāsu jātisu,	“In olden days, in past lives,
Manussabhūto bahunaṃ sukhāvaho;	he brought happiness to many people,
Ubbhegauttāsabhayāpanūdano,	ridding them of fear, terror, and danger,
Guttīsu rakkhāvaraṇesu ussuko.	zealously guarding and protecting them.
So tena kammena divaṃ samakkami,	By means of these deeds he went to heaven,
Sukhañca khiḍḍāratiyo ca anvabhi;	where he enjoyed happiness and merriment.
Tato cavitvā punarāgato idha,	After passing away from there to here,
Cakkāni pādesu duvesu vindati.	wheels on his two feet are found,
Samantanemīni sahassarāni ca,	all rimmed around and thousand-spoked.
Byākaṃsu veyyañjanikā samāgatā;	The gathered soothsayers predicted,
Disvā kumāraṃ satapuññalakkhaṇaṃ,	seeing the prince with the hundred-fold mark of merits,
Parivāravā hessati sattumaddano.	that he’d have a following, subduing foes,
Tathā hi cakkāni samantanemini,	which is why he has wheels all rimmed around.
Sace na pabbajjamupeti tādiso;	If he doesn’t choose the life gone forth,
Vatteti cakkaṃ pathaviṃ pasāsati,	he’ll roll the wheel and rule the land.
Tassānuyantādha bhavanti khattiyā.	The aristocrats will be his vassals,
Mahāyasaṃ samparivārayanti naṃ,	flocking to his glory.
Sace ca pabbajjamupeti tādiso;	But if he chooses the life gone forth,
Nekkhammachandābhirato vicakkhaṇo,	seeing clearly, loving renunciation,
Devā manussāsurasakkarakkhasā.	the gods, humans, demons, Sakka, and monsters;
Gandhabbanāgā vihagā catuppadā,	fairies and dragons, birds and beasts,
Anuttaraṃ devamanussapūjitaṃ;	will flock to his glory,
Mahāyasaṃ samparivārayanti nan”ti.	the supreme, honored by gods and humans.”

30.3 – ..5 Projecting Heels, Etc.

3–5. Āyatapaṇhitāditilakkhaṇaṃ	3–5. Projecting Heels, Etc.
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosi nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī vihāsi.	He gave up killing living creatures, renouncing the rod and the sword. He was scrupulous and kind, living full of compassion for all living beings.
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati.	When he came back to this state of existence he obtained these three marks:
Āyatapaṇhi ca hoti, dīghaṅguli ca brahmujugatto ca.	he has projecting heels, long fingers, and his body is as straight as Brahmā’s.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṃ pāleti, na sakkā hoti antarā jīvitā voropetuṃ kenaci manussabhūtena paccatthikena paccāmittena.	He’s long lived, preserving his life for a long time. No human foe or enemy is able to take his life before his time.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṃ pāleti, na sakkā hoti antarā jīvitā voropetuṃ paccatthikehi paccāmittehi samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	He’s long lived, preserving his life for a long time. No foes or enemies—nor any ascetic or brahmin or god or Māra or Brahmā or anyone in the world—is able to take his life before his time.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Māraṇavadhabhayattano viditvā,	“Realizing for himself the horrors of death,
Paṭivirato paraṃ māraṇāyahosi;	he refrained from killing other creatures.
Tena sucaritena saggamagamā,	By that good conduct he went to heaven,
Sukataphalavipākamanubhosi.	where he enjoyed the fruit of deeds well done.
Caviya punaridhāgato samāno,	Passing away, on his return to here,
Paṭilabhati idha tīṇi lakkhaṇāni;	he obtained these three marks:
Bhavati vipuladīghapāsaṇhiko,	his projecting heels are full and long,
Brahmāva suju subho sujātagatto.	and he’s straight, beautiful, and well-formed, like Brahmā.
Subhujo susu susaṇṭhito sujāto,	Fair of limb, youthful, of good posture and breeding,
Mudutalunaṅguliyassa honti;	his fingers are soft and tender and long.
Dīghā tībhi purisavaraggalakkhaṇehi,	By these three marks of an excellent man,
Cirayapanāya kumāramādisanti.	they indicated that the prince’s life would be long:
Bhavati yadi gihī ciraṃ yapeti,	‘As a householder he will live long;
Cirataraṃ pabbajati yadi tato hi;	longer still if he goes forth, due to
Yāpayati ca vasiddhibhāvanāya,	mastery in the development of psychic power.
Iti dīghāyukatāya taṃ nimittan”ti.	Thus this is the sign of long life.’”

30.6 - Seven Bulges

6. Sattussadatālakkhaṇaṃ	6. Seven Bulges
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
dātā ahosi paṇītānaṃ rasitānaṃ khādanīyānaṃ bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ.	He was a donor of fine and tasty foods and drinks of all kinds, delicious and scrumptious.
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati, sattussado hoti, sattassa ussadā honti;	When he came back to this state of existence he obtained this mark: he has bulging muscles in seven places.
ubhosu hatthesu ussadā honti, ubhosu pādesu ussadā honti, ubhosu aṃsakūṭesu ussadā honti, khandhe ussado hoti.	He has bulges on both hands, both feet, both shoulders, and his chest.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Lābhī hoti paṇītānaṃ rasitānaṃ khādanīyānaṃ bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ.	He gets fine and tasty foods and drinks of all kinds, delicious and scrumptious.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Lābhī hoti paṇītānaṃ rasitānaṃ khādanīyānaṃ bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ.	He gets fine and tasty foods and drinks of all kinds, delicious and scrumptious.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Khajjabhojjamatha leyya sāyiyaṃ,	“He used to give the very best of flavors—
Uttamaggarasadāyako ahu;	scrumptious foods of every kind.
Tena so sucaritena kammunā,	Because of that good deed,
Nandane ciramabhippamodati.	he rejoiced long in Nandana heaven.
Satta cussade idhādhigacchati,	On returning to here, he got seven bulging muscles
Hatthapādamudutañca vindati;	and tender hands and feet are found.
Āhu byañjananimittakovidā,	The soothsayers expert in signs declared:
Khajjabhojjarasalābhitāya naṃ.	‘He’ll get tasty foods of all sorts
Yaṃ gihissapi tadatthajotakaṃ,	as a householder, that’s what that means.
Pabbajjampi ca tadādhigacchati;	But even if he goes forth he’ll get the same,
Khajjabhojjarasalābhiruttamaṃ,	supreme in gaining tasty foods of all sorts,
Āhu sabbagihibandhanacchidan”ti.	cutting all bonds of the lay life.’”

30.7 - ..8 Tender and Clinging Hands

7–8. Karacaraṇamudujālatālakkhaṇāni	7–8. Tender and Clinging Hands
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
catūhi saṅgahavatthūhi janaṃ saṅgāhako ahosi—	He brought people together using the four ways of being inclusive:
dānena peyyavajjena atthacariyāya samānattatāya.	giving, kind speech, taking care, and equality.
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.	When he came back to this state of existence he obtained these two marks:
Mudutalunahatthapādo ca hoti jālahatthapādo ca.	his hands and feet are tender, and they cling gracefully.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Susaṅgahitaparijano hoti, susaṅgahitāssa honti brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.	His retinue is inclusive, cohesive, and well-managed. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Rājā samāno idaṃ labhati …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Susaṅgahitaparijano hoti, susaṅgahitāssa honti bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.	His retinue is inclusive, cohesive, and well-managed. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Dānampi catthacariyatañca,	“By giving and helping others,
Piyavāditañca samānattatañca;	kindly speech, and equal treatment,
Kariyacariyasusaṅgahaṃ bahūnaṃ,	such action and conduct as brought people together,
Anavamatena guṇena yāti saggaṃ.	he went to heaven due to his esteemed virtue.
Caviya punaridhāgato samāno,	Passing away, on his return to here,
Karacaraṇamudutañca jālino ca;	the young baby prince obtained
Atirucirasuvaggudassaneyyaṃ,	hands and feet so tender and clinging,
Paṭilabhati daharo susu kumāro.	lovely, graceful, and good-looking.
Bhavati parijanassavo vidheyyo,	His retinue is loyal and manageable,
Mahimaṃ āvasito susaṅgahito;	staying agreeably all over this broad land.
Piyavadū hitasukhataṃ jigīsamāno,	Speaking kindly, desiring happiness,
Abhirucitāni guṇāni ācarati.	he practices the good qualities he’s adopted.
Yadi ca jahati sabbakāmabhogaṃ,	But if he gives up all sensual enjoyments,
Kathayati dhammakathaṃ jino janassa;	as victor he speaks Dhamma to the people.
Vacanapaṭikarassābhippasannā,	Devoted, they respond to his words;
Sutvāna dhammānudhammamācarantī”ti.	after listening, they practice in line with the teaching.”

30.9 - ..10. Arched Feet and Upright Hair

9–10. Ussaṅkhapāda-uddhaggalomatālakkhaṇāni	9–10. Arched Feet and Upright Hair
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
atthūpasaṃhitaṃ dhammūpasaṃhitaṃ vācaṃ bhāsitā ahosi, bahujanaṃ nidaṃsesi, pāṇīnaṃ hitasukhāvaho dhammayāgī.	His speech was meaningful and principled. He educated many people, bringing welfare and happiness, offering the teaching.
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.	When he came back to this state of existence he obtained these two marks:
Ussaṅkhapādo ca hoti, uddhaggalomo ca.	his feet are arched and his hairs stand up.
So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca kāmabhogīnaṃ.	He is the foremost, best, chief, highest, and finest of those who enjoy sensual pleasures.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca sabbasattānaṃ.	He is the foremost, best, chief, highest, and finest of all sentient beings.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Atthadhammasahitaṃ pure giraṃ,	“His word was meaningful and principled,
Erayaṃ bahujanaṃ nidaṃsayi;	moving the people with his explanations.
Pāṇinaṃ hitasukhāvaho ahu,	He brought welfare and happiness to creatures,
Dhammayāgamayajī amaccharī.	unstintingly offering up teaching.
Tena so sucaritena kammunā,	Because of that good deed,
Suggatiṃ vajati tattha modati;	he went to heaven, and there rejoiced.
Lakkhaṇāni ca duve idhāgato,	On return to here two marks are found,
Uttamappamukhatāya vindati.	of excellence and supremacy.
Ubbhamuppatitalomavā saso,	His hairs stand upright,
Pādagaṇṭhirahu sādhusaṇṭhitā;	and his ankles stand out well.
Maṃsalohitācitā tacotthatā,	Swollen with flesh and blood, and wrapped in skin,
Uparicaraṇasobhanā ahu.	they make it pretty above the feet.
Gehamāvasati ce tathāvidho,	If such a one lives in the home,
Aggataṃ vajati kāmabhoginaṃ;	he becomes best of those who enjoy sensual pleasures.
Tena uttaritaro na vijjati,	There’ll be none better than him;
Jambudīpamabhibhuyya iriyati.	he’ll live having mastered all India.
Pabbajampi ca anomanikkamo,	But going forth the peerless renunciate
Aggataṃ vajati sabbapāṇinaṃ;	becomes best of all creatures.
Tena uttaritaro na vijjati,	There’ll be none better than him,
Sabbalokamabhibhuyya viharatī”ti.	he’ll live having mastered the whole world.”

30.11 - Antelope Calves

11. Eṇijaṅghalakkhaṇaṃ	11. Antelope Calves
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
sakkaccaṃ vācetā ahosi sippaṃ vā vijjaṃ vā caraṇaṃ vā kammaṃ vā:	He was a thorough teacher of a profession, a branch of knowledge, conduct, or action, thinking:
‘kintime khippaṃ vijāneyyuṃ, khippaṃ paṭipajjeyyuṃ, na ciraṃ kilisseyyun’”ti.	‘How might they quickly learn and practice, without getting exhausted?’
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati.	When he came back to this state of existence he obtained this mark:
Eṇijaṅgho hoti.	his calves are like those of an antelope.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Yāni tāni rājārahāni rājaṅgāni rājūpabhogāni rājānucchavikāni tāni khippaṃ paṭilabhati.	He quickly obtains the things worthy of a king, the factors, supports, and things befitting a king.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Yāni tāni samaṇārahāni samaṇaṅgāni samaṇūpabhogāni samaṇānucchavikāni, tāni khippaṃ paṭilabhati.	He quickly obtains the things worthy of an ascetic, the factors, supports, and things befitting an ascetic.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Sippesu vijjācaraṇesu kammesu,	“In professions, knowledge, conduct, and deeds,
Kathaṃ vijāneyyuṃ lahunti icchati;	he thought of how they might swiftly learn.
Yadūpaghātāya na hoti kassaci,	Things that harm no-one at all,
Vāceti khippaṃ na ciraṃ kilissati.	he quickly taught so they would not get tired.
Taṃ kammaṃ katvā kusalaṃ sukhudrayaṃ,	Having done that skillful deed whose outcome is happiness,
Jaṅghā manuññā labhate susaṇṭhitā;	he gains prominent and elegant calves.
Vaṭṭā sujātā anupubbamuggatā,	Well-formed in graceful spirals,
Uddhaggalomā sukhumattacotthatā.	he’s covered in fine rising hairs.
Eṇeyyajaṅghoti tamāhu puggalaṃ,	They say that person has antelope calves,
Sampattiyā khippamidhāhu lakkhaṇaṃ;	and that this is the mark of swift success.
Gehānulomāni yadābhikaṅkhati,	If he desires the things of the household life,
Apabbajaṃ khippamidhādhigacchati.	not going forth, they’ll quickly be his.
Sace ca pabbajjamupeti tādiso,	But if he chooses the life gone forth,
Nekkhammachandābhirato vicakkhaṇo;	seeing clearly, loving renunciation,
Anucchavikassa yadānulomikaṃ,	the peerless renunciate will quickly find
Taṃ vindati khippamanomavikkamo”ti.	what is fitting and suitable.”

30.12 - Delicate Skin

12. Sukhumacchavilakkhaṇaṃ	12. Delicate Skin
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā ahosi:	He approached an ascetic or brahmin and asked:
‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya assā’ti.	‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?’
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati.	When he came back to this state of existence he obtained this mark:
Sukhumacchavi hoti, sukhumattā chaviyā rajojallaṃ kāye na upalimpati.	he has delicate skin, so delicate that dust and dirt don’t stick to his body.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Mahāpañño hoti, nāssa hoti koci paññāya sadiso vā seṭṭho vā kāmabhogīnaṃ.	He has great wisdom. Of those who enjoy sensual pleasures, none is his equal or better in wisdom.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Mahāpañño hoti puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño, nāssa hoti koci paññāya sadiso vā seṭṭho vā sabbasattānaṃ.	He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. No sentient being is his equal or better in wisdom.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Pure puratthā purimāsu jātisu,	“In olden days, in past lives,
Aññātukāmo paripucchitā ahu;	eager to understand, he asked questions.
Sussūsitā pabbajitaṃ upāsitā,	Keen to learn, he waited on renunciates,
Atthantaro atthakathaṃ nisāmayi.	heeding their explanation with pure intent.
Paññāpaṭilābhagatena kammunā,	Due to that deed of acquiring wisdom,
Manussabhūto sukhumacchavī ahu;	as a human being his skin is delicate.
Byākaṃsu uppādanimittakovidā,	At his birth the soothsayers expert in signs prophesied:
Sukhumāni atthāni avecca dakkhiti.	‘He’ll discern delicate matters.’
Sace na pabbajjamupeti tādiso,	If he doesn’t choose the life gone forth,
Vatteti cakkaṃ pathaviṃ pasāsati;	he’ll roll the wheel and rule the land.
Atthānusiṭṭhīsu pariggahesu ca,	Among those with material possessions who have been educated,
Na tena seyyo sadiso ca vijjati.	none equal or better than him is found.
Sace ca pabbajjamupeti tādiso,	But if he chooses the life gone forth,
Nekkhammachandābhirato vicakkhaṇo;	seeing clearly, loving renunciation,
Paññāvisiṭṭhaṃ labhate anuttaraṃ,	gaining wisdom that’s supreme and eminent,
Pappoti bodhiṃ varabhūrimedhaso”ti.	the one of superb, vast intelligence attains awakening.”

30.13 - Golden Skin

13. Suvaṇṇavaṇṇalakkhaṇaṃ	13. Golden Skin
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
akkodhano ahosi anupāyāsabahulo,	He wasn’t angry or bad-tempered.
bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi.	Even when heavily criticized he didn’t lose his temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness.
Dātā ca ahosi sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ.	He donated soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool.
So tassa kammassa kaṭattā upacitattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati.	When he came back to this state of existence he obtained this mark:
Suvaṇṇavaṇṇo hoti kañcanasannibhattaco.	he is gold colored; his skin has a golden sheen.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Lābhī hoti sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ.	He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Lābhī hoti sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ.	He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Akkodhañca adhiṭṭhahi adāsi,	“Committed to good will, he gave gifts.
Dānañca vatthāni sukhumāni succhavīni;	In an earlier life he poured forth cloth
Purimatarabhave ṭhito abhivissaji,	fine and soft to touch,
Mahimiva suro abhivassaṃ.	like a god pouring rain on this broad earth.
Taṃ katvāna ito cuto dibbaṃ,	So doing he passed from here to heaven,
Upapajji sukataphalavipākamanubhutvā;	where he enjoyed the fruits of deeds well done.
Kanakatanusannibho idhābhibhavati,	Here he wins a figure of gold,
Suravarataroriva indo.	like Inda, the finest of gods.
Gehañcāvasati naro apabbajja,	If that man stays in the house, not wishing to go forth,
Micchaṃ mahatimahiṃ anusāsati;	he conquers and rules this vast, broad earth.
Pasayha sahidha sattaratanaṃ,	He obtains abundant excellent cloth,
Paṭilabhati vimalasukhumacchaviṃ suciñca.	so fine and soft to touch.
Lābhī acchādanavatthamokkhapāvuraṇānaṃ,	He receives robes, cloth, and the finest garments
Bhavati yadi anāgāriyataṃ upeti;	if he chooses the life gone forth.
Sahito purimakataphalaṃ anubhavati,	For he still partakes of past deed’s fruit;
Na bhavati katassa panāso”ti.	what’s been done is never lost.”

30.14 - Retracted Privates

14. Kosohitavatthaguyhalakkhaṇaṃ	14. Retracted Privates
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
cirappanaṭṭhe sucirappavāsino ñātimitte suhajje sakhino samānetā ahosi.	He reunited long-lost and long-separated relatives, friends, loved ones, and companions.
Mātarampi puttena samānetā ahosi, puttampi mātarā samānetā ahosi, pitarampi puttena samānetā ahosi, puttampi pitarā samānetā ahosi, bhātarampi bhātarā samānetā ahosi, bhātarampi bhaginiyā samānetā ahosi, bhaginimpi bhātarā samānetā ahosi, bhaginimpi bhaginiyā samānetā ahosi, samaṅgīkatvā ca abbhanumoditā ahosi.	He reunited mother with child and child with mother; father with child and child with father; brother with brother, brother with sister, sister with brother, and sister with sister, bringing them together with rejoicing.
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati—	When he came back to this state of existence he obtained this mark:
kosohitavatthaguyho hoti.	his private parts are retracted.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Pahūtaputto hoti, parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has many sons, over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Pahūtaputto hoti, anekasahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has many sons, many thousands of sons who are valiant and heroic, crushing the armies of his enemies.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Pure puratthā purimāsu jātisu,	“In olden days, in past lives,
Cirappanaṭṭhe sucirappavāsino;	he reunited long-lost
Ñātī suhajje sakhino samānayi,	and long-separated friends and family,
Samaṅgikatvā anumoditā ahu.	bringing them together with joy.
So tena kammena divaṃ samakkami,	By means of these deeds he went to heaven,
Sukhañca khiḍḍāratiyo ca anvabhi;	where he enjoyed happiness and merriment.
Tato cavitvā punarāgato idha,	After passing away from there to here,
Kosohitaṃ vindati vatthachādiyaṃ.	his private parts are retracted.
Pahūtaputto bhavatī tathāvidho,	Such a one has many sons,
Parosahassañca bhavanti atrajā;	over a thousand descendants,
Sūrā ca vīrā ca amittatāpanā,	valiant and heroic, devastating foes,
Gihissa pītiṃ jananā piyaṃvadā.	a layman’s joy, speaking kindly.
Bahūtarā pabbajitassa iriyato,	But if he lives the renunciate life
Bhavanti puttā vacanānusārino;	he has even more sons following his word.
Gihissa vā pabbajitassa vā puna,	As householder or renunciate,
Taṃ lakkhaṇaṃ jāyati tadatthajotakan”ti.	that’s the meaning shown by this mark.”
Paṭhamabhāṇavāro niṭṭhito.	The first recitation section is finished.

30.15 –16. Equal Proportions and Touching the Knees

15–16. Parimaṇḍalaanonamajaṇṇuparimasanalakkhaṇāni	15–16. Equal Proportions and Touching the Knees
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
mahājanasaṅgahaṃ samekkhamāno samaṃ jānāti sāmaṃ jānāti, purisaṃ jānāti purisavisesaṃ jānāti:	He regarded the gathered population equally. He knew what they had in common and what was their own. He knew each person, and he knew the distinctions between people.
‘ayamidamarahati ayamidamarahatī’ti tattha tattha purisavisesakaro ahosi.	In each case, he made appropriate distinctions between people: ‘This one deserves that; that one deserves this.’
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.	When he came back to this state of existence he obtained these two marks:
Nigrodhaparimaṇḍalo ca hoti, ṭhitakoyeva ca anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati.	he has the proportional circumference of a banyan tree; and when standing upright and not bending over, the palms of both hands touch the knees.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Aḍḍho hoti mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro.	He is rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Aḍḍho hoti mahaddhano mahābhogo.	He is rich, affluent, and wealthy.
Tassimāni dhanāni honti, seyyathidaṃ—	He has these kinds of wealth:
saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ.	the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Tuliya paṭivicaya cintayitvā,	“Observing the many people in a community,
Mahājanasaṅgahanaṃ samekkhamāno;	he weighed, evaluated, and judged each case:
Ayamidamarahati tattha tattha,	‘This one deserves that.’
Purisavisesakaro pure ahosi.	That’s how he used to draw distinctions between people.
Mahiñca pana ṭhito anonamanto,	Now standing without bending
Phusati karehi ubhohi jaṇṇukāni;	he can touch his knees with both hands.
Mahiruhaparimaṇḍalo ahosi,	With the remaining ripening of the fruit of good deeds,
Sucaritakammavipākasesakena.	his circumference was that of a great tree.
Bahuvividhanimittalakkhaṇaññū,	Learned experts in the many different
Atinipuṇā manujā byākariṃsu;	signs and marks prophesied:
Bahuvividhā gihīnaṃ arahāni,	‘The young prince will obtain
Paṭilabhati daharo susu kumāro.	many different things that householders deserve.
Idha ca mahīpatissa kāmabhogī,	Here there are many suitable pleasures
Gihipatirūpakā bahū bhavanti;	for the ruler of the land to enjoy as householder.
Yadi ca jahati sabbakāmabhogaṃ,	But if he gives up all sensual enjoyments,
Labhati anuttaraṃ uttamadhanaggan”ti.	he will gain the supreme, highest peak of wealth.’”

30.17 –19. A Lion’s Chest, Etc.

17–19. Sīhapubbaddhakāyāditilakkhaṇaṃ	17–19. A Lion’s Chest, Etc.
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
bahujanassa atthakāmo ahosi hitakāmo phāsukāmo yogakkhemakāmo:	He desired the good, the welfare, the comfort, and sanctuary of the people, thinking:
‘kintime saddhāya vaḍḍheyyuṃ, sīlena vaḍḍheyyuṃ, sutena vaḍḍheyyuṃ, cāgena vaḍḍheyyuṃ, dhammena vaḍḍheyyuṃ, paññāya vaḍḍheyyuṃ, dhanadhaññena vaḍḍheyyuṃ, khettavatthunā vaḍḍheyyuṃ, dvipadacatuppadehi vaḍḍheyyuṃ, puttadārehi vaḍḍheyyuṃ, dāsakammakaraporisehi vaḍḍheyyuṃ, ñātīhi vaḍḍheyyuṃ, mittehi vaḍḍheyyuṃ, bandhavehi vaḍḍheyyun’ti.	‘How might they flourish in faith, ethics, learning, generosity, teachings, and wisdom; in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin?’
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati.	When he came back to this state of existence he obtained these three marks:
Sīhapubbaddhakāyo ca hoti citantaraṃso ca samavaṭṭakkhandho ca.	his chest is like that of a lion; the gap between the shoulder-blades is filled in; and his torso is cylindrical.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Aparihānadhammo hoti, na parihāyati dhanadhaññena khettavatthunā dvipadacatuppadehi puttadārehi dāsakammakaraporisehi ñātīhi mittehi bandhavehi, na parihāyati sabbasampattiyā.	He’s not liable to decline. He doesn’t decline in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin. He doesn’t decline in any of his accomplishments.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Aparihānadhammo hoti, na parihāyati saddhāya sīlena sutena cāgena paññāya, na parihāyati sabbasampattiyā.	He’s not liable to decline. He doesn’t decline in faith, ethics, learning, generosity, and wisdom. He doesn’t decline in any of his accomplishments.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Saddhāya sīlena sutena buddhiyā,	“His wish was this: ‘How may others not decline
Cāgena dhammena bahūhi sādhuhi;	in faith, ethics, learning, and intelligence,
Dhanena dhaññena ca khettavatthunā,	in generosity, teachings, and much good else,
Puttehi dārehi catuppadehi ca.	in coin and corn, fields and lands,
Ñātīhi mittehi ca bandhavehi ca,	in children, partners, and livestock,
Balena vaṇṇena sukhena cūbhayaṃ;	in family, friends, and kin,
Kathaṃ na hāyeyyuṃ pareti icchati,	in health, and both beauty and happiness?’
Atthassa middhī ca panābhikaṅkhati.	And so he ever desired their success.
Sa sīhapubbaddhasusaṇṭhito ahu,	His chest was full like that of a lion,
Samavaṭṭakhandho ca citantaraṃso;	his shoulder-gap filled in, and torso cylindrical.
Pubbe suciṇṇena katena kammunā,	Due to the well-done deeds of the past,
Ahāniyaṃ pubbanimittamassa taṃ.	he had that portent of non-decline.
Gihīpi dhaññena dhanena vaḍḍhati,	Even as layman he grows in corn and coin,
Puttehi dārehi catuppadehi ca;	in wives, children, and livestock.
Akiñcano pabbajito anuttaraṃ,	But once gone forth, owning nothing, he attains
Pappoti bodhiṃ asahānadhammatan”ti.	the supreme awakening which may never decline.”

30.20 - Excellent Sense of Taste

20. Rasaggasaggitālakkhaṇaṃ	20. Excellent Sense of Taste
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
sattānaṃ aviheṭhakajātiko ahosi pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.	He would never hurt any sentient being with fists, stones, rods, or swords.
So tassa kammassa kaṭattā upacitattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati, rasaggasaggī hoti, uddhaggāssa rasaharaṇīyo gīvāya jātā honti samābhivāhiniyo.	When he came back to this state of existence he obtained this mark: he has an excellent sense of taste. Taste-buds are produced in the throat for the tongue-tip and dispersed evenly.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya.	He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.	He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Na pāṇidaṇḍehi panātha leḍḍunā,	“Not with fist or rod or stone,
Satthena vā maraṇavadhena vā pana;	or sword or beating to death,
Ubbādhanāya paritajjanāya vā,	or by bondage or threats
Na heṭhayī janatamaheṭhako ahu.	did he ever harm anyone.
Teneva so sugatimupecca modati,	For that very reason he rejoiced in heaven after passing away,
Sukhapphalaṃ kariya sukhāni vindati;	finding happiness as a fruit of happy deeds.
Samojasā rasaharaṇī susaṇṭhitā,	With taste-buds well formed and even,
Idhāgato labhati rasaggasaggitaṃ.	on his return here he has an excellent sense of taste.
Tenāhu naṃ atinipuṇā vicakkhaṇā,	That’s why the clever visionaries said:
Ayaṃ naro sukhabahulo bhavissati;	‘This man will have much happiness
Gihissa vā pabbajitassa vā puna,	as householder or renunciate.
Taṃ lakkhaṇaṃ bhavati tadatthajotakan”ti.	That’s the meaning shown by this mark.’”

30.21 –22. Deep Blue Eyes

21–22. Abhinīlanettagopakhumalakkhaṇāni	21–22. Deep Blue Eyes
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
na ca visaṭaṃ, na ca visāci, na ca pana viceyya pekkhitā, ujuṃ tathā pasaṭamujumano, piyacakkhunā bahujanaṃ udikkhitā ahosi.	When looking at others he didn’t glare, look askance, or avert his eyes. Being straightforward, he reached out to others with straightforward intentions, looking at people with kindly eyes.
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.	When he came back to this state of existence he obtained these two marks:
Abhinīlanetto ca hoti gopakhumo ca.	his eyes are deep blue, and he has eyelashes like a cow’s.
So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Piyadassano hoti bahuno janassa, piyo hoti manāpo brāhmaṇagahapatikānaṃ negamajānapadānaṃ gaṇakamahāmattānaṃ anīkaṭṭhānaṃ dovārikānaṃ amaccānaṃ pārisajjānaṃ rājūnaṃ bhogiyānaṃ kumārānaṃ.	The people look on him with kindly eyes. He is dear and beloved to the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Piyadassano hoti bahuno janassa, piyo hoti manāpo bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ devānaṃ manussānaṃ asurānaṃ nāgānaṃ gandhabbānaṃ.	The people look on him with kindly eyes. He is dear and beloved to the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Na ca visaṭaṃ na ca visāci,	“With not a glare or glance askance,
Na ca pana viceyyapekkhitā;	nor averting of the eyes;
Ujuṃ tathā pasaṭamujumano,	straightforward, he reached out straightforwardly,
Piyacakkhunā bahujanaṃ udikkhitā.	looking at people with kindly eyes.
Sugatīsu so phalavipākaṃ,	In good rebirths he enjoyed the fruit
Anubhavati tattha modati;	and result, rejoicing there.
Idha ca pana bhavati gopakhumo,	But here he has a cow’s eyelashes,
Abhinīlanettanayano sudassano.	and eyes deep blue so fair to see.
Abhiyogino ca nipuṇā,	Many soothsayers, men clever
Bahū pana nimittakovidā;	and learned in prognostic texts,
Sukhumanayanakusalā manujā,	expert in cow-like lashes, indicated he’d
Piyadassanoti abhiniddisanti naṃ.	be looked upon with kindly eyes.
Piyadassano gihīpi santo ca,	Even as a householder he’d be regarded kindly,
Bhavati bahujanapiyāyito;	beloved of the people.
Yadi ca na bhavati gihī samaṇo hoti,	But if he becomes an ascetic, not lay,
Piyo bahūnaṃ sokanāsano”ti.	as destroyer of sorrow he’ll be loved by many.”

30.23 - Head Like a Turban

23. Uṇhīsasīsalakkhaṇaṃ	23. Head Like a Turban
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
bahujanapubbaṅgamo ahosi kusalesu dhammesu bahujanapāmokkho kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu.	He was the leader and forerunner of people in skillful behaviors such as good conduct by way of body, speech, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors.
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati—	When he came back to this state of existence he obtained this mark:
uṇhīsasīso hoti.	his head is shaped like a turban.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Mahāssa jano anvāyiko hoti, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.	He has a large following of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Mahāssa jano anvāyiko hoti, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.	He has a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Pubbaṅgamo sucaritesu ahu,	“Among people of good conduct, he was the leader,
Dhammesu dhammacariyābhirato;	devoted to a life of principle among the principled.
Anvāyiko bahujanassa ahu,	The people followed him,
Saggesu vedayittha puññaphalaṃ.	and he experienced the fruit of good deeds in heaven.
Veditvā so sucaritassa phalaṃ,	Having experienced that fruit,
Uṇhīsasīsattamidhajjhagamā;	he acquires a head shaped like a turban.
Byākaṃsu byañjananimittadharā,	The experts in omens and signs prophesied:
Pubbaṅgamo bahujanaṃ hessati.	‘He will be leader of the people.
Paṭibhogiyā manujesu idha,	Among people then, as before,
Pubbeva tassa abhiharanti tadā;	they will bring presents for him.
Yadi khattiyo bhavati bhūmipati,	If he becomes an aristocrat, ruler of the land,
Paṭihārakaṃ bahujane labhati.	he’ll gain the service of the people.
Atha cepi pabbajati so manujo,	But if that man goes forth,
Dhammesu hoti paguṇo visavī;	he’ll be sophisticated, proficient in the teachings.
Tassānusāsaniguṇābhirato,	Devoted to the virtues of his instruction,
Anvāyiko bahujano bhavatī”ti.	the people will become his followers.’”

30.24 –25. One Hair Per Pore, and a Tuft

24–25. Ekekalomatāuṇṇālakkhaṇāni	24–25. One Hair Per Pore, and a Tuft
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
musāvādaṃ pahāya musāvādā paṭivirato ahosi, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.	He refrained from lying. He spoke the truth and stuck to the truth. He was honest and trustworthy, and didn’t trick the world with his words.
So tassa kammassa kaṭattā upacitattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.	When he came back to this state of existence he obtained these two marks:
Ekekalomo ca hoti, uṇṇā ca bhamukantare jātā hoti odātā mudutūlasannibhā.	his hairs grow one per pore, and between his eyebrows there grows a tuft, soft and white like cotton-wool.
So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Mahāssa jano upavattati, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.	He has many close adherents among the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Mahāssa jano upavattati, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.	He has many close adherents among the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Saccappaṭiñño purimāsu jātisu,	“In past lives he was true to his promise,
Advejjhavāco alikaṃ vivajjayi;	with no forked tongue, he shunned lies.
Na so visaṃvādayitāpi kassaci,	He never broke his word to anyone,
Bhūtena tacchena tathena bhāsayi.	but spoke what was true, real, and factual.
Setā susukkā mudutūlasannibhā,	A tuft so very white like cotton-wool
Uṇṇā sujātā bhamukantare ahu;	grew prettily between his eyebrows.
Na lomakūpesu duve ajāyisuṃ,	And never two, but only one,
Ekekalomūpacitaṅgavā ahu.	hair grew in each of his pores.
Taṃ lakkhaṇaññū bahavo samāgatā,	Many soothsayers learned in marks
Byākaṃsu uppādanimittakovidā;	and expert in signs gathered and prophesied:
Uṇṇā ca lomā ca yathā susaṇṭhitā,	‘One like this, with tuft and hair so well-formed,
Upavattatī īdisakaṃ bahujjano.	will have many as his close adherents.
Gihimpi santaṃ upavattatī jano,	Even as householder many people will follow him,
Bahu puratthāpakatena kammunā;	due to the power of deeds in the past.
Akiñcanaṃ pabbajitaṃ anuttaraṃ,	But once gone forth, owning nothing,
Buddhampi santaṃ upavattati jano”ti.	as Buddha the people will follow him.’”

30.26 –27. Forty Gapless Teeth

26–27. Cattālīsaaviraḷadantalakkhaṇāni	26–27. Forty Gapless Teeth
“Yampi, bhikkhave tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosi. Ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya, iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā ahosi.	He refrained from divisive speech. He didn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciled those who were divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.	When he came back to this state of existence he obtained these two marks:
Cattālīsadanto ca hoti aviraḷadanto ca.	he has forty teeth, and his teeth have no gaps.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Abhejjapariso hoti, abhejjāssa honti parisā, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.	His retinue cannot be divided. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Rājā samāno idaṃ labhati …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Abhejjapariso hoti, abhejjāssa honti parisā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.	His retinue cannot be divided. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Vebhūtiyaṃ sahitabhedakāriṃ,	“He spoke no untruth causing friends to split,
Bhedappavaḍḍhanavivādakāriṃ;	creating disputes that foster division,
Kalahappavaḍḍhanaākiccakāriṃ,	acting improperly by fostering quarrels,
Sahitānaṃ bhedajananiṃ na bhaṇi.	creating division among friends.
Avivādavaḍḍhanakariṃ sugiraṃ,	He spoke kind words to foster harmony,
Bhinnānusandhijananiṃ abhaṇi;	uniting those who are divided.
Kalahaṃ janassa panudī samaṅgī,	He eliminated quarrels among the people,
Sahitehi nandati pamodati ca.	rejoicing together with the united.
Sugatīsu so phalavipākaṃ,	In good rebirths he enjoyed the fruit
Anubhavati tattha modati;	and result, rejoicing there.
Dantā idha honti aviraḷā sahitā,	Here his teeth are gapless, close together,
Caturo dasassa mukhajā susaṇṭhitā.	forty standing upright in his mouth.
Yadi khattiyo bhavati bhūmipati,	If he becomes an aristocrat, ruler of the land,
Avibhediyāssa parisā bhavati;	his assembly will be indivisible.
Samaṇo ca hoti virajo vimalo,	And as an ascetic, spotless and stainless,
Parisāssa hoti anugatā acalā”ti.	his assembly will follow him, unshakable.”

30.28 –29. A Large Tongue and the Voice of Brahmā

28–29. Pahūtajivhābrahmassaralakkhaṇāni	28–29. A Large Tongue and the Voice of Brahmā
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosi. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā ahosi.	He refrained from harsh speech. He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
So tassa kammassa kaṭattā upacitattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati.	When he came back to this state of existence he obtained these two marks:
Pahūtajivho ca hoti brahmassaro ca karavīkabhāṇī.	he has a large tongue, and the voice of Brahmā, like a cuckoo’s call.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing these marks, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Ādeyyavāco hoti, ādiyantissa vacanaṃ brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.	He has a persuasive voice. His words are persuasive to brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Ādeyyavāco hoti, ādiyantissa vacanaṃ bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.	He has a persuasive voice. His words are persuasive to monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Akkosabhaṇḍanavihesakāriṃ,	“He never spoke a loud harsh word,
Ubbādhikaṃ bahujanappamaddanaṃ;	insulting, quarrelsome,
Abāḷhaṃ giraṃ so na bhaṇi pharusaṃ,	causing harm, rude, crushing the people.
Madhuraṃ bhaṇi susaṃhitaṃ sakhilaṃ.	His speech was sweet, helpful, and kind.
Manaso piyā hadayagāminiyo,	He uttered words dear to the mind,
Vācā so erayati kaṇṇasukhā;	going to the heart, pleasing to the ear.
Vācāsuciṇṇaphalamanubhavi,	He enjoyed the fruit of his good verbal conduct,
Saggesu vedayatha puññaphalaṃ.	experiencing the fruit of good deeds in heaven.
Veditvā so sucaritassa phalaṃ,	Having experienced that fruit,
Brahmassarattamidhamajjhagamā;	on his return to here he acquired the voice of Brahmā.
Jivhāssa hoti vipulā puthulā,	His tongue was long and wide,
Ādeyyavākyavacano bhavati.	and his speech was persuasive.
Gihinopi ijjhati yathā bhaṇato,	Even as householder his speech brings prosperity.
Atha ce pabbajati so manujo;	But if that man goes forth,
Ādiyantissa vacanaṃ janatā,	speaking often to the people,
Bahuno bahuṃ subhaṇitaṃ bhaṇato”ti.	they’ll be persuaded by his fair words.”

30.30 - A Lion-Like Jaw

30. Sīhahanulakkhaṇaṃ	30. A Lion-Like Jaw
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosi kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā ahosi kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.	He refrained from talking nonsense. His words were timely, true, and meaningful, in line with the teaching and training. He said things at the right time which were valuable, reasonable, succinct, and beneficial.
So tassa kammassa kaṭattā … pe …	Due to performing those deeds he was reborn in a heavenly realm.
so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati,	When he came back to this state of existence he obtained this mark:
sīhahanu hoti.	his jaw is like that of a lion.
So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …	Possessing this mark, if he stays at home he becomes a wheel-turning monarch.
rājā samāno kiṃ labhati?	And what does he obtain as king?
Appadhaṃsiyo hoti kenaci manussabhūtena paccatthikena paccāmittena.	He can’t be destroyed by any human foe or enemy.
Rājā samāno idaṃ labhati … pe …	That’s what he obtains as king.
buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Appadhaṃsiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi, rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.	He can’t be destroyed by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Na samphappalāpaṃ na muddhataṃ,	“Neither nonsensical nor silly,
Avikiṇṇavacanabyappatho ahosi;	his way of speaking was never loose.
Ahitamapi ca apanudi,	He rejected what was useless,
Hitamapi ca bahujanasukhañca abhaṇi.	and spoke for the welfare and happiness of the people.
Taṃ katvā ito cuto divamupapajji,	So doing he passed from here to be reborn in heaven,
Sukataphalavipākamanubhosi;	where he enjoyed the fruit of deeds well done.
Caviya punaridhāgato samāno,	Passing away, on his return to here,
Dvidugamavaratarahanuttamalattha.	he gained a jaw like the finest of beasts.
Rājā hoti suduppadhaṃsiyo,	He became a king so very hard to defeat,
Manujindo manujādhipati mahānubhāvo;	a mighty lord and ruler of men.
Tidivapuravarasamo bhavati,	He was equal to the best in the city of the Thirty-Three,
Suravarataroriva indo.	like Inda, the finest of gods.
Gandhabbāsurayakkharakkhasebhi,	One such as that is not easily beaten by fairies,
Surehi na hi bhavati suppadhaṃsiyo;	demons, spirits, monsters, or gods.
Tathatto yadi bhavati tathāvidho,	If he becomes of such a kind,
Idha disā ca paṭidisā ca vidisā cā”ti.	he illuminates the quarters and in-between.”

30.31 –32. Even and White Teeth

31–32. Samadantasusukkadāṭhālakkhaṇāni	31–32. Even and White Teeth
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno	“Mendicants, in some past lives the Realized One was reborn as a human being.
micchājīvaṃ pahāya sammāājīvena jīvikaṃ kappesi, tulākūṭakaṃsakūṭamānakūṭaukkoṭanavañcananikatisāciyogachedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosi.	He gave up wrong livelihood and earned a living by right livelihood. He refrained from falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm.
So tattha aññe deve dasahi ṭhānehi adhigaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi.	There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches.
So tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati, samadanto ca hoti susukkadāṭho ca.	When he came back to this state of existence he obtained these two marks: his teeth are even and perfectly white.
So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	Possessing these marks, if he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures.
Tassimāni satta ratanāni bhavanti, seyyathidaṃ—	He has the following seven treasures:
cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ.	the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure.
Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā.	He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies.
So imaṃ pathaviṃ sāgarapariyantaṃ akhilamanimittamakaṇṭakaṃ iddhaṃ phītaṃ khemaṃ sivaṃ nirabbudaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati.	After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword.
Rājā samāno kiṃ labhati?	And what does he obtain as king?
Suciparivāro hoti sucissa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.	His retinue is pure. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes.
Rājā samāno idaṃ labhati.	That’s what he obtains as king.
Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.	But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.
Buddho samāno kiṃ labhati?	And what does he obtain as Buddha?
Suciparivāro hoti, sucissa honti parivārā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā.	His retinue is pure. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies.
Buddho samāno idaṃ labhati”.	That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.	That is what the Buddha said.
Tatthetaṃ vuccati:	On this it is said:
“Micchājīvañca avassaji samena vuttiṃ,	“He abandoned wrong livelihood, and created
Sucinā so janayittha dhammikena;	a way of life that’s fair, pure, and just.
Ahitamapi ca apanudi,	He rejected what was useless,
Hitamapi ca bahujanasukhañca acari.	and lived for the welfare and happiness of the people.
Sagge vedayati naro sukhapphalāni,	Having done what’s praised by the clever, the wise, and the good,
Karitvā nipuṇebhi vidūhi sabbhi;	that man experienced the fruit in heaven.
Vaṇṇitāni tidivapuravarasamo,	Equal to the best in the heaven of Thirty-Three,
Abhiramati ratikhiḍḍāsamaṅgī.	he enjoyed himself with pleasure and play.
Laddhāna mānusakaṃ bhavaṃ tato,	From there he passed back to a human life.
Cavitvāna sukataphalavipākaṃ;	With the remaining ripening of the fruit of good deeds,
Sesakena paṭilabhati lapanajaṃ,	he obtained teeth that are even,
Samamapi sucisusukkaṃ.	gleaming, bright, and white.
Taṃ veyyañjanikā samāgatā bahavo,	Many soothsayers regarded as wise men
Byākaṃsu nipuṇasammatā manujā;	gathered and predicted of him:
Sucijanaparivāragaṇo bhavati,	‘With twice-born teeth so even, so white, so clean and bright
Dijasamasukkasucisobhanadanto.	his retinue will be so pure.
Rañño hoti bahujano,	As king, his people will also be pure,
Suciparivāro mahatiṃ mahiṃ anusāsato;	when he rules having conquered this earth so broad.
Pasayha na ca janapadatudanaṃ,	They won’t harm the country,
Hitamapi ca bahujanasukhañca caranti.	but will live for the welfare and happiness of the people.
Atha ce pabbajati bhavati vipāpo,	But if he goes forth he’ll be an ascetic free of ill,
Samaṇo samitarajo vivaṭṭacchado;	his passions quelled, the veil drawn back.
Vigatadarathakilamatho,	Rid of stress and weariness,
Imamapi ca paramapi ca passati lokaṃ.	he sees this world and the next.
Tassovādakarā bahugihī ca pabbajitā ca,	Those who do his bidding, both lay and renunciate,
Asuciṃ garahitaṃ dhunanti pāpaṃ;	shake off wickedness, impure and blameworthy.
Sa hi sucibhi parivuto bhavati,	He’s surrounded by pure people, who dispel
Malakhilakalikilese panudehī”ti.	stains, callousness, sin, and corruptions.’”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the mendicants were happy with what the Buddha said.

31 - DN 31 Siṅgāla: Advice to Sigālaka

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 31	Long Discourses 31
Siṅgālasutta	Advice to Sigālaka
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena siṅgālako gahapatiputto kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassati—	Now at that time the householder’s son Sigālaka rose early and left Rājagaha. With his clothes and hair all wet, he raised his joined palms to revere the quarters—
puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ.	east, south, west, north, below, and above.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Addasā kho bhagavā siṅgālakaṃ gahapatiputtaṃ kālasseva vuṭṭhāya rājagahā nikkhamitvā allavatthaṃ allakesaṃ pañjalikaṃ puthudisā namassantaṃ—	He saw Sigālaka revering the quarters
puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ.
Disvā siṅgālakaṃ gahapatiputtaṃ etadavoca:	and said to him:
“kiṃ nu kho tvaṃ, gahapatiputta, kālasseva vuṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassasi—	“Householder’s son, why are you revering the quarters in this way?”
puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disan”ti?
“Pitā maṃ, bhante, kālaṃ karonto evaṃ avaca:	“Sir, on his deathbed my father said to me:
‘disā, tāta, namasseyyāsī’ti.	‘My dear, please revere the quarters.’
So kho ahaṃ, bhante, pituvacanaṃ sakkaronto garuṃ karonto mānento pūjento kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassāmi—	Honoring, respecting, and venerating my father’s words, I rose early and left Rājagaha and, with my clothes and hair all wet, raised my joined palms to revere the quarters—
puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disan”ti.	east, south, west, north, below, and above.”

31.1 - The Six Quarters

1. Cha disā	1. The Six Quarters
“Na kho, gahapatiputta, ariyassa vinaye evaṃ cha disā namassitabbā”ti.	“Householder’s son, that’s not how the six quarters should be revered in the training of the noble one.”
“Yathā kathaṃ pana, bhante, ariyassa vinaye cha disā namassitabbā?	“But sir, how should the six quarters be revered in the training of the noble one?
Sādhu me, bhante, bhagavā tathā dhammaṃ desetu, yathā ariyassa vinaye cha disā namassitabbā”ti.	Sir, please teach me this.”
“Tena hi, gahapatiputta, suṇohi sādhukaṃ manasikarohi bhāsissāmī”ti.	“Well then, householder’s son, listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho siṅgālako gahapatiputto bhagavato paccassosi.	“Yes, sir,” replied Sigālaka.
Bhagavā etadavoca:	The Buddha said this:
“Yato kho, gahapatiputta, ariyasāvakassa cattāro kammakilesā pahīnā honti, catūhi ca ṭhānehi pāpakammaṃ na karoti, cha ca bhogānaṃ apāyamukhāni na sevati, so evaṃ cuddasa pāpakāpagato chaddisāpaṭicchādī	“Householder’s son, a noble disciple gives up four corrupt deeds, doesn’t do bad deeds on four grounds, and avoids six drains on wealth. When they’ve left these fourteen bad things behind they have the six quarters covered.
ubholokavijayāya paṭipanno hoti. Tassa ayañceva loko āraddho hoti paro ca loko.	They’re practicing to win in both worlds, and they succeed in this world and the next.
So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

31.2 - Four Corrupt Deeds

2. Cattāro kammakilesā	2. Four Corrupt Deeds
Katamassa cattāro kammakilesā pahīnā honti?	What four corrupt deeds have they given up?
Pāṇātipāto kho, gahapatiputta, kammakileso, adinnādānaṃ kammakileso, kāmesumicchācāro kammakileso, musāvādo kammakileso.	Killing living creatures, stealing, sexual misconduct, and lying: these are corrupt deeds.
Imassa cattāro kammakilesā pahīnā hontī”ti.	These are the four corrupt deeds they’ve given up.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Pāṇātipāto adinnādānaṃ,	“Killing, stealing,
Musāvādo ca vuccati;	telling lies,
Paradāragamanañceva,	and committing adultery:
Nappasaṃsanti paṇḍitā”ti.	astute people don’t praise these things.”

31.3 - Four Grounds

3. Catuṭhānaṃ	3. Four Grounds
“Katamehi catūhi ṭhānehi pāpakammaṃ na karoti?	“On what four grounds do they not do bad deeds?
Chandāgatiṃ gacchanto pāpakammaṃ karoti, dosāgatiṃ gacchanto pāpakammaṃ karoti, mohāgatiṃ gacchanto pāpakammaṃ karoti, bhayāgatiṃ gacchanto pāpakammaṃ karoti.	One does bad deeds prejudiced by favoritism, hostility, stupidity, and cowardice.
Yato kho, gahapatiputta, ariyasāvako neva chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati;	When a noble disciple is not prejudiced by favoritism, hostility, stupidity, and cowardice,
imehi catūhi ṭhānehi pāpakammaṃ na karotī”ti.	they don’t do bad deeds on these four grounds.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Chandā dosā bhayā mohā,	“If you act against the teaching
yo dhammaṃ ativattati;	out of favoritism, hostility, cowardice, or stupidity,
Nihīyati yaso tassa,	your fame shrinks,
kāḷapakkheva candimā.	like the moon in the dark fortnight.
Chandā dosā bhayā mohā,	If you don’t act against the teaching
yo dhammaṃ nātivattati;	out of favoritism, hostility, cowardice, and stupidity,
Āpūrati yaso tassa,	your fame swells,
sukkapakkheva candimā”ti.	like the moon in the bright fortnight.”

31.4 - Six Drains on Wealth

4. Cha apāyamukhāni	4. Six Drains on Wealth
“Katamāni cha bhogānaṃ apāyamukhāni na sevati?	“What six drains on wealth do they avoid?
Surāmerayamajjappamādaṭṭhānānuyogo kho, gahapatiputta, bhogānaṃ apāyamukhaṃ, vikālavisikhācariyānuyogo bhogānaṃ apāyamukhaṃ, samajjābhicaraṇaṃ bhogānaṃ apāyamukhaṃ, jūtappamādaṭṭhānānuyogo bhogānaṃ apāyamukhaṃ, pāpamittānuyogo bhogānaṃ apāyamukhaṃ, ālasyānuyogo bhogānaṃ apāyamukhaṃ.	Habitually engaging in the following things is a drain on wealth: drinking alcohol; roaming the streets at night; frequenting festivals; gambling; bad friends; laziness.

31.5 - Six Drawbacks of Drinking

5. Surāmerayassa cha ādīnavā	5. Six Drawbacks of Drinking
Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge.	There are these six drawbacks of habitually drinking alcohol.
Sandiṭṭhikā dhanajāni, kalahappavaḍḍhanī, rogānaṃ āyatanaṃ, akittisañjananī, kopīnanidaṃsanī, paññāya dubbalikaraṇītveva chaṭṭhaṃ padaṃ bhavati.	Immediate loss of wealth, promotion of quarrels, susceptibility to illness, disrepute, indecent exposure; and weakened wisdom is the sixth thing.
Ime kho, gahapatiputta, cha ādīnavā surāmerayamajjappamādaṭṭhānānuyoge.	These are the six drawbacks of habitually drinking alcohol.

31.6 - Six Drawbacks of Roaming the Streets at Night

6. Vikālacariyāya cha ādīnavā	6. Six Drawbacks of Roaming the Streets at Night
Cha khome, gahapatiputta, ādīnavā vikālavisikhācariyānuyoge.	There are these six drawbacks of roaming the streets at night.
Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyampissa aguttaṃ arakkhitaṃ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu, abhūtavacanañca tasmiṃ rūhati, bahūnañca dukkhadhammānaṃ purakkhato hoti.	Yourself, your partners and children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors spread about you. You’re at the forefront of many things that entail suffering.
Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge.	These are the six drawbacks of roaming the streets at night.

31.7 - Six Drawbacks of Festivals

7. Samajjābhicaraṇassa cha ādīnavā	7. Six Drawbacks of Festivals
Cha khome, gahapatiputta, ādīnavā samajjābhicaraṇe.	There are these six drawbacks of frequenting festivals.
Kva naccaṃ, kva gītaṃ, kva vāditaṃ, kva akkhānaṃ, kva pāṇissaraṃ, kva kumbhathunanti.	You’re always thinking: ‘Where’s the dancing? Where’s the singing? Where’s the music? Where are the stories? Where’s the applause? Where are the kettle-drums?’
Ime kho, gahapatiputta, cha ādīnavā samajjābhicaraṇe.	These are the six drawbacks of frequenting festivals.

31.8 - Six Drawbacks of Gambling

8. Jūtappamādassa cha ādīnavā	8. Six Drawbacks of Gambling
Cha khome, gahapatiputta, ādīnavā jūtappamādaṭṭhānānuyoge.	There are these six drawbacks of habitually gambling.
Jayaṃ veraṃ pasavati, jino vittamanusocati, sandiṭṭhikā dhanajāni, sabhāgatassa vacanaṃ na rūhati, mittāmaccānaṃ paribhūto hoti, āvāhavivāhakānaṃ apatthito hoti:	Victory breeds enmity. The loser mourns their money. There is immediate loss of wealth. A gambler’s word carries no weight in public assembly. Friends and colleagues treat them with contempt. And no-one wants to marry a gambler, for they think:
‘akkhadhutto ayaṃ purisapuggalo nālaṃ dārabharaṇāyā’ti.	‘This individual is a gambler—they’re not able to support a partner.’
Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge.	These are the six drawbacks of habitually gambling.

31.9 - Six Drawbacks of Bad Friends

9. Pāpamittatāya cha ādīnavā	9. Six Drawbacks of Bad Friends
Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge.	There are these six drawbacks of bad friends.
Ye dhuttā, ye soṇḍā, ye pipāsā, ye nekatikā, ye vañcanikā, ye sāhasikā. Tyāssa mittā honti te sahāyā.	You become friends and companions with those who are scoundrels, drunkards, addicts, frauds, swindlers, and thugs.
Ime kho, gahapatiputta, cha ādīnavā pāpamittānuyoge.	These are the six drawbacks of bad friends.

31.10 - Six Drawbacks of Laziness

10. Ālasyassa cha ādīnavā	10. Six Drawbacks of Laziness
Cha khome, gahapatiputta, ādīnavā ālasyānuyoge.	There are these six drawbacks of habitual laziness.
Atisītanti kammaṃ na karoti, atiuṇhanti kammaṃ na karoti, atisāyanti kammaṃ na karoti, atipātoti kammaṃ na karoti, atichātosmīti kammaṃ na karoti, atidhātosmīti kammaṃ na karoti.	You don’t get your work done because you think: ‘It’s too cold! It’s too hot. It’s too late! It’s too early! I’m too hungry! I’m too full!’
Tassa evaṃ kiccāpadesabahulassa viharato anuppannā ceva bhogā nuppajjanti, uppannā ca bhogā parikkhayaṃ gacchanti.	By dwelling on so many excuses for not working, you don’t make any more money, and the money you already have runs out.
Ime kho, gahapatiputta, cha ādīnavā ālasyānuyoge”ti.	These are the six drawbacks of habitual laziness.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Hoti pānasakhā nāma,	“Some are just drinking buddies,
hoti sammiyasammiyo;	some call you their dear, dear friend,
Yo ca atthesu jātesu,	but a true friend is one
sahāyo hoti so sakhā.	who stands by you in need.
Ussūraseyyā paradārasevanā,	Sleeping late, adultery,
Verappasavo ca anatthatā ca;	making enemies, harmfulness,
Pāpā ca mittā sukadariyatā ca,	bad friends, and avarice:
Ete cha ṭhānā purisaṃ dhaṃsayanti.	these six grounds ruin a person.
Pāpamitto pāpasakho,	With bad friends, bad companions,
pāpaācāragocaro;	bad conduct, hanging out in bad places,
Asmā lokā paramhā ca,	a man falls to ruin
ubhayā dhaṃsate naro.	in both this world and the next.
Akkhitthiyo vāruṇī naccagītaṃ,	Dice, women, drink, song and dance;
Divā soppaṃ pāricariyā akāle;	sleeping by day and roaming at night;
Pāpā ca mittā sukadariyatā ca,	bad friends, and avarice:
Ete cha ṭhānā purisaṃ dhaṃsayanti.	these six grounds ruin a person.
Akkhehi dibbanti suraṃ pivanti,	They play dice and drink liquor,
Yantitthiyo pāṇasamā paresaṃ;	and consort with women loved by others.
Nihīnasevī na ca vuddhasevī,	Associating with the worse, not the better,
Nihīyate kāḷapakkheva cando.	they diminish like the waning moon.
Yo vāruṇī addhano akiñcano,	A drunkard, broke, and destitute,
Pipāso pivaṃ papāgato;	thirsty, drinking in the bar,
Udakamiva iṇaṃ vigāhati,	drowning in debt,
Akulaṃ kāhiti khippamattano.	will quickly lose their way.
Na divā soppasīlena,	When you’re in the habit of sleeping late,
rattimuṭṭhānadessinā;	seeing night as time to rise,
Niccaṃ mattena soṇḍena,	and always getting drunk,
sakkā āvasituṃ gharaṃ.	you can’t keep up the household life.
Atisītaṃ atiuṇhaṃ,	‘Too cold, too hot,
atisāyamidaṃ ahu;	too late,’ they say.
Iti vissaṭṭhakammante,	When the young neglect their work like this,
atthā accenti māṇave.	riches pass them by.
Yodha sītañca uṇhañca,	But one who considers hot and cold
tiṇā bhiyyo na maññati;	as nothing more than blades of grass—
Karaṃ purisakiccāni,	he does his manly duty,
so sukhaṃ na vihāyatī”ti.	and happiness never fails.”

31.11 - Fake Friends

11. Mittapatirūpaka	11. Fake Friends
“Cattārome, gahapatiputta, amittā mittapatirūpakā veditabbā.	“Householder’s son, you should recognize these four enemies disguised as friends:
Aññadatthuharo amitto mittapatirūpako veditabbo, vacīparamo amitto mittapatirūpako veditabbo, anuppiyabhāṇī amitto mittapatirūpako veditabbo, apāyasahāyo amitto mittapatirūpako veditabbo.	the taker, the talker, the flatterer, the spender.
Catūhi kho, gahapatiputta, ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo.	You can recognize a fake friend who’s all take on four grounds.
Aññadatthuharo hoti,	Your possessions end up theirs.
appena bahumicchati;	Giving little, they expect a lot.
Bhayassa kiccaṃ karoti,	They do their duty out of fear.
sevati atthakāraṇā.	They associate for their own advantage.
Imehi kho, gahapatiputta, catūhi ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo.	You can recognize a fake friend who’s all take on these four grounds.
Catūhi kho, gahapatiputta, ṭhānehi vacīparamo amitto mittapatirūpako veditabbo.	You can recognize a fake friend who’s all talk on four grounds.
Atītena paṭisantharati, anāgatena paṭisantharati, niratthakena saṅgaṇhāti, paccuppannesu kiccesu byasanaṃ dasseti.	They’re hospitable in the past. They’re hospitable in the future. They’re full of meaningless pleasantries. When something needs doing in the present they point to their own misfortune.
Imehi kho, gahapatiputta, catūhi ṭhānehi vacīparamo amitto mittapatirūpako veditabbo.	You can recognize a fake friend who’s all talk on these four grounds.
Catūhi kho, gahapatiputta, ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo.	You can recognize a fake friend who’s a flatterer on four grounds.
Pāpakampissa anujānāti, kalyāṇampissa anujānāti, sammukhāssa vaṇṇaṃ bhāsati, parammukhāssa avaṇṇaṃ bhāsati.	They support you equally in doing bad and doing good. They praise you to your face, and put you down behind your back.
Imehi kho, gahapatiputta, catūhi ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo.	You can recognize a fake friend who’s a flatterer on these four grounds.
Catūhi kho, gahapatiputta, ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo.	You can recognize a fake friend who’s a spender on four grounds.
Surāmerayamajjappamādaṭṭhānānuyoge sahāyo hoti, vikālavisikhācariyānuyoge sahāyo hoti, samajjābhicaraṇe sahāyo hoti, jūtappamādaṭṭhānānuyoge sahāyo hoti.	They accompany you when drinking, roaming the streets at night, frequenting festivals, and gambling.
Imehi kho, gahapatiputta, catūhi ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo”ti.	You can recognize a fake friend who’s a spender on these four grounds.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Aññadatthuharo mitto,	“One friend is all take,
yo ca mitto vacīparo;	another all talk;
Anuppiyañca yo āha,	one’s just a flatterer,
apāyesu ca yo sakhā.	and one’s a friend who spends.
Ete amitte cattāro,	An astute person understands
iti viññāya paṇḍito;	these four enemies for what they are
Ārakā parivajjeyya,	and keeps them at a distance,
maggaṃ paṭibhayaṃ yathā”ti.	as they’d shun a risky road.”

31.12 - Good-Hearted Friends

12. Suhadamitta	12. Good-Hearted Friends
“Cattārome, gahapatiputta, mittā suhadā veditabbā.	“Householder’s son, you should recognize these four good-hearted friends:
Upakāro mitto suhado veditabbo, samānasukhadukkho mitto suhado veditabbo, atthakkhāyī mitto suhado veditabbo, anukampako mitto suhado veditabbo.	the helper, the friend in good times and bad, the counselor, and the one who’s compassionate.
Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo.	You can recognize a good-hearted friend who’s a helper on four grounds.
Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti.	They guard you when you’re negligent. They guard your property when you’re negligent. They keep you safe in times of danger. When something needs doing, they supply you with twice the money you need.
Imehi kho, gahapatiputta, catūhi ṭhānehi upakāro mitto suhado veditabbo.	You can recognize a good-hearted friend who’s a helper on these four grounds.
Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo.	You can recognize a good-hearted friend who’s the same in good times and bad on four grounds.
Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṃpissa atthāya pariccattaṃ hoti.	They tell you secrets. They keep your secrets. They don’t abandon you in times of trouble. They’d even give their life for you.
Imehi kho, gahapatiputta, catūhi ṭhānehi samānasukhadukkho mitto suhado veditabbo.	You can recognize a good-hearted friend who’s the same in good times and bad on these four grounds.
Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo.	You can recognize a good-hearted friend who’s a counselor on four grounds.
Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhati.	They keep you from doing bad. They support you in doing good. They teach you what you do not know. They explain the path to heaven.
Imehi kho, gahapatiputta, catūhi ṭhānehi atthakkhāyī mitto suhado veditabbo.	You can recognize a good-hearted friend who’s a counselor on these four grounds.
Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo.	You can recognize a good-hearted friend who’s compassionate on four grounds.
Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati.	They don’t delight in your misfortune. They delight in your good fortune. They keep others from criticizing you. They encourage praise of you.
Imehi kho, gahapatiputta, catūhi ṭhānehi anukampako mitto suhado veditabbo”ti.	You can recognize a good-hearted friend who’s compassionate on these four grounds.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Upakāro ca yo mitto,	“A friend who’s a helper,
sukhe dukkhe ca yo sakhā;	one the same in both pleasure and pain,
Atthakkhāyī ca yo mitto,	a friend of good counsel,
yo ca mittānukampako.	and one of compassion;
Etepi mitte cattāro,	an astute person understands
iti viññāya paṇḍito;	these four friends for what they are
Sakkaccaṃ payirupāseyya,	and carefully looks after them,
mātā puttaṃva orasaṃ;	like a mother the child at her breast.
Paṇḍito sīlasampanno,	The astute and virtuous
jalaṃ aggīva bhāsati.	shine like a burning flame.
Bhoge saṃharamānassa,	They pick up riches as bees
bhamarasseva irīyato;	roaming round pick up pollen.
Bhogā sannicayaṃ yanti,	And their riches proceed to grow,
vammikovupacīyati.	like an ant-hill piling up.
Evaṃ bhoge samāhatvā,	In gathering wealth like this,
alamatto kule gihī;	a householder does enough for their family.
Catudhā vibhaje bhoge,	And they’d hold on to friends
sa ve mittāni ganthati.	by dividing their wealth in four.
Ekena bhoge bhuñjeyya,	One portion is to enjoy.
dvīhi kammaṃ payojaye;	Two parts invest in work.
Catutthañca nidhāpeyya,	And the fourth should be kept
āpadāsu bhavissatī”ti.	for times of trouble.”

31.13 - Covering the Six Quarters

13. Chaddisāpaṭicchādanakaṇḍa	13. Covering the Six Quarters
“Kathañca, gahapatiputta, ariyasāvako chaddisāpaṭicchādī hoti?	“And how, householder’s son, does a noble disciple cover the six quarters?
Cha imā, gahapatiputta, disā veditabbā.	These six quarters should be recognized:
Puratthimā disā mātāpitaro veditabbā, dakkhiṇā disā ācariyā veditabbā, pacchimā disā puttadārā veditabbā, uttarā disā mittāmaccā veditabbā, heṭṭhimā disā dāsakammakarā veditabbā, uparimā disā samaṇabrāhmaṇā veditabbā.	parents as the east, teachers as the south, partner and children as the west, friends and colleagues as the north, bondservants and workers as beneath, and ascetics and brahmins as above.
Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā—	A child should serve their parents as the eastern quarter in five ways, thinking:
bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjāmi, atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassāmīti.	‘I will support those who supported me. I’ll do my duty for them. I’ll maintain the family traditions. I’ll take care of the inheritance. When they have passed away, I’ll make an offering on their behalf.’
Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti.	Parents served by the children in these five ways show compassion to them in five ways.
Pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādenti.	They keep them from doing bad. They support them in doing good. They train them in a profession. They transfer the inheritance in due time.
Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā imehi pañcahi ṭhānehi puttaṃ anukampanti.	Parents served by their children in these five ways show compassion to them in these five ways.
Evamassa esā puratthimā disā paṭicchannā hoti khemā appaṭibhayā.	And that’s how the eastern quarter is covered, kept safe and free of peril.
Pañcahi kho, gahapatiputta, ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhātabbā—	A student should serve their teacher as the southern quarter in five ways:
uṭṭhānena upaṭṭhānena sussusāya pāricariyāya sakkaccaṃ sippapaṭiggahaṇena.	by rising for them, by serving them, by listening well, by looking after them, and by carefully learning their profession.
Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā pañcahi ṭhānehi antevāsiṃ anukampanti—	Teachers served by their students in these five ways show compassion to them in five ways.
suvinītaṃ vinenti, suggahitaṃ gāhāpenti, sabbasippassutaṃ samakkhāyino bhavanti, mittāmaccesu paṭiyādenti, disāsu parittāṇaṃ karonti.	They make sure they’re well trained and well educated. They clearly explain all the knowledge of the profession. They introduce them to their friends and colleagues. They provide protection in every region.
Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā imehi pañcahi ṭhānehi antevāsiṃ anukampanti.	Teachers served by their students in these five ways show compassion to them in these five ways.
Evamassa esā dakkhiṇā disā paṭicchannā hoti khemā appaṭibhayā.	And that’s how the southern quarter is covered, kept safe and free of peril.
Pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā—	A husband should serve his wife as the western quarter in five ways:
sammānanāya anavamānanāya anaticariyāya issariyavossaggena alaṅkārānuppadānena.	by treating her with honor, by not looking down on her, by not being unfaithful, by relinquishing sovereignty to her, and by presenting her with adornments.
Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṃ anukampati—	A wife served by her husband in these five ways shows compassion to him in five ways.
susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesu.	She’s well-organized in her work. She manages the domestic help. She’s not unfaithful. She protects his earnings. She’s expert and tireless in all her duties.
Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā imehi pañcahi ṭhānehi sāmikaṃ anukampati.	A wife served by her husband in these five ways shows compassion to him in these five ways.
Evamassa esā pacchimā disā paṭicchannā hoti khemā appaṭibhayā.	And that’s how the western quarter is covered, kept safe and free of peril.
Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhātabbā—	A respectable person should serve their friends and colleagues as the northern quarter in five ways:
dānena peyyavajjena atthacariyāya samānattatāya avisaṃvādanatāya.	giving, kind speech, taking care, equality, and not using tricky words.
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā pañcahi ṭhānehi kulaputtaṃ anukampanti—	Friends and colleagues served by a respectable person in these five ways show compassion to them in five ways.
pamattaṃ rakkhanti, pamattassa sāpateyyaṃ rakkhanti, bhītassa saraṇaṃ honti, āpadāsu na vijahanti, aparapajā cassa paṭipūjenti.	They guard them when they’re negligent. They guard their property when they’re negligent. They keep them safe in times of danger. They don’t abandon them in times of trouble. They honor their descendants.
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā imehi pañcahi ṭhānehi kulaputtaṃ anukampanti.	Friends and colleagues served by a respectable person in these five ways show compassion to them in these five ways.
Evamassa esā uttarā disā paṭicchannā hoti khemā appaṭibhayā.	And that’s how the northern quarter is covered, kept safe and free of peril.
Pañcahi kho, gahapatiputta, ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhātabbā—	A master should serve their bondservants and workers as the lower quarter in five ways:
yathābalaṃ kammantasaṃvidhānena bhattavetanānuppadānena gilānupaṭṭhānena acchariyānaṃ rasānaṃ saṃvibhāgena samaye vossaggena.	by organizing work according to ability, by paying food and wages, by nursing them when sick, by sharing special treats, and by giving time off work.
Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā pañcahi ṭhānehi ayyirakaṃ anukampanti—	Bondservants and workers served by a master in these five ways show compassion to them in five ways.
pubbuṭṭhāyino ca honti, pacchā nipātino ca, dinnādāyino ca, sukatakammakarā ca, kittivaṇṇaharā ca.	They get up first, and go to bed last. They don’t steal. They do their work well. And they promote a good reputation.
Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā imehi pañcahi ṭhānehi ayyirakaṃ anukampanti.	Bondservants and workers served by a master in these five ways show compassion to them in these five ways.
Evamassa esā heṭṭhimā disā paṭicchannā hoti khemā appaṭibhayā.	And that’s how the lower quarter is covered, kept safe and free of peril.
Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhātabbā—	A respectable person should serve ascetics and brahmins as the upper quarter in five ways:
mettena kāyakammena mettena vacīkammena mettena manokammena anāvaṭadvāratāya āmisānuppadānena.	by loving deeds of body, speech, and mind, by not turning them away at the gate, and by providing them with material needs.
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā chahi ṭhānehi kulaputtaṃ anukampanti—	Ascetics and brahmins served by a respectable person in these five ways show compassion to them in five ways.
pāpā nivārenti, kalyāṇe nivesenti, kalyāṇena manasā anukampanti, assutaṃ sāventi, sutaṃ pariyodāpenti, saggassa maggaṃ ācikkhanti.	They keep them from doing bad. They support them in doing good. They think of them with kindly thoughts. They teach them what they do not know. They clarify what they’ve already learned. They explain the path to heaven.
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā imehi chahi ṭhānehi kulaputtaṃ anukampanti.	Ascetics and brahmins served by a respectable person in these five ways show compassion to them in these five ways.
Evamassa esā uparimā disā paṭicchannā hoti khemā appaṭibhayā”ti.	And that’s how the upper quarter is covered, kept safe and free of peril.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:
“Mātāpitā disā pubbā,	“Parents are the east,
ācariyā dakkhiṇā disā;	teachers the south,
Puttadārā disā pacchā,	wives and child the west,
mittāmaccā ca uttarā.	friends and colleagues the north,
Dāsakammakarā heṭṭhā,	servants and workers below,
uddhaṃ samaṇabrāhmaṇā;	and ascetics and brahmins above.
Etā disā namasseyya,	By honoring these quarters
alamatto kule gihī.	a householder does enough for their family.
Paṇḍito sīlasampanno,	The astute and the virtuous,
saṇho ca paṭibhānavā;	the gentle and the articulate,
Nivātavutti atthaddho,	the humble and the kind:
tādiso labhate yasaṃ.	they’re who win glory.
Uṭṭhānako analaso,	The diligent, not lazy,
āpadāsu na vedhati;	those not disturbed by troubles,
Acchinnavutti medhāvī,	those consistent in conduct, the intelligent:
tādiso labhate yasaṃ.	they’re who win glory.
Saṅgāhako mittakaro,	The inclusive, the makers of friends,
vadaññū vītamaccharo;	the kind, those rid of stinginess,
Netā vinetā anunetā,	those who lead, train, and persuade:
tādiso labhate yasaṃ.	they’re who win glory.
Dānañca peyyavajjañca,	Giving and kindly words,
atthacariyā ca yā idha;	taking care here,
Samānattatā ca dhammesu,	and treating equally in worldly conditions,
tattha tattha yathārahaṃ;	as befits them in each case;
Ete kho saṅgahā loke,	these ways of being inclusive in the world
rathassāṇīva yāyato.	are like a moving chariot’s linchpin.
Ete ca saṅgahā nāssu,	If there were no such ways of being inclusive,
na mātā puttakāraṇā;	neither mother nor father
Labhetha mānaṃ pūjaṃ vā,	would be respected and honored
pitā vā puttakāraṇā.	for what they’ve done for their children.
Yasmā ca saṅgahā ete,	But since these ways of being inclusive do exist,
sammapekkhanti paṇḍitā;	the astute do regard them well,
Tasmā mahattaṃ papponti,	so they achieve greatness
pāsaṃsā ca bhavanti te”ti.	and are praised.”
Evaṃ vutte, siṅgālako gahapatiputto bhagavantaṃ etadavoca:	When this was said, Sigālaka the householder’s son said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā 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, the Buddha has made the teaching clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to the teaching, and to the mendicant 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.”

32 – DN 32 Āṭānāṭiya: The Āṭānāṭiya Protection

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 32	Long Discourses 32

32.1 - The First Recitation Section

Āṭānāṭiyasutta	The Āṭānāṭiya Protection
1. Paṭhamabhāṇavāra	1. The First Recitation Section
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	Then, late at night, the Four Great Kings—with large armies of spirits, fairies, goblins, and dragons—set guards, troops, and wards at the four quarters and then, lighting up the entire Vulture’s Peak with their beauty, went up to the Buddha, bowed, and sat down to one side.
Tepi kho yakkhā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.	Before sitting down to one side, some spirits bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Ekamantaṃ nisinno kho vessavaṇo mahārājā bhagavantaṃ etadavoca:	Seated to one side, the Great King Vessavaṇa said to the Buddha:
“santi hi, bhante, uḷārā yakkhā bhagavato appasannā.	“Sir, some high spirits have confidence in the Buddha,
Santi hi, bhante, uḷārā yakkhā bhagavato pasannā.	some do not.
Santi hi, bhante, majjhimā yakkhā bhagavato appasannā.	Some middling spirits have confidence in the Buddha,
Santi hi, bhante, majjhimā yakkhā bhagavato pasannā.	some do not.
Santi hi, bhante, nīcā yakkhā bhagavato appasannā.	Some low spirits have confidence in the Buddha,
Santi hi, bhante, nīcā yakkhā bhagavato pasannā.	some do not.
Yebhuyyena kho pana, bhante, yakkhā appasannāyeva bhagavato.	But mostly the spirits don’t have confidence in the Buddha.
Taṃ kissa hetu?	Why is that?
Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṃ deseti, adinnādānā veramaṇiyā dhammaṃ deseti, kāmesumicchācārā veramaṇiyā dhammaṃ deseti, musāvādā veramaṇiyā dhammaṃ deseti, surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṃ deseti.	Because the Buddha teaches them to refrain from killing living creatures, stealing, lying, sexual misconduct, and drinking alcohol.
Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā, appaṭiviratā adinnādānā, appaṭiviratā kāmesumicchācārā, appaṭiviratā musāvādā, appaṭiviratā surāmerayamajjappamādaṭṭhānā.	But mostly they don’t refrain from such things.
Tesaṃ taṃ hoti appiyaṃ amanāpaṃ.	They don’t like that or approve of it.
Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni.	Sir, there are disciples of the Buddha who frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and appropriate for retreat.
Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ bhagavato pāvacane appasannā.	There dwell high spirits who have no confidence in the Buddha’s dispensation.
Tesaṃ pasādāya uggaṇhātu, bhante, bhagavā āṭānāṭiyaṃ rakkhaṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā”ti.	To give them confidence, may the Buddha please learn the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.

32.1.2 – Āṭānāṭiya protection

Atha kho vessavaṇo mahārājā bhagavato adhivāsanaṃ viditvā tāyaṃ velāyaṃ imaṃ āṭānāṭiyaṃ rakkhaṃ abhāsi:

Then, knowing that the Buddha had consented, on that occasion Great King Vessavaṇa recited the Āṭānāṭiya protection.

(verse)

“Vipassissa ca namatthu,	“Hail Vipassī,
cakkhumantassa sirīmato;	the glorious seer!
Sikhissapi ca namatthu,	Hail Sikhī,
sabbabhūtānukampino.	compassionate for all beings!
Vessabhussa ca namatthu,	Hail Vesabhū,
nhātakassa tapassino;	cleansed and austere!
Namatthu kakusandhassa,	Hail Kakusandha,
mārasenāpamaddino.	crusher of Māra’s army!
Koṇāgamanassa namatthu,	Hail Koṇāgamana,
brāhmaṇassa vusīmato;	the accomplished brahmin!
Kassapassa ca namatthu,	Hail Kassapa,
vippamuttassa sabbadhi.	freed in every way!
Aṅgīrasassa namatthu,	Hail Aṅgīrasa,
sakyaputtassa sirīmato;	the glorious Sakyan!
Yo imaṃ dhammaṃ desesi,	He taught this Dhamma
sabbadukkhāpanūdanaṃ.	that dispels all suffering.
Ye cāpi nibbutā loke,	Those in the world who are nirvana'd,
yathābhūtaṃ vipassisuṃ;	truly discerning,
Te janā apisuṇātha,	not backbiters; such people
mahantā vītasāradā.	being great of heart and rid of naivety,
Hitaṃ devamanussānaṃ,	revere that Gotama;
yaṃ namassanti gotamaṃ;	he who is helpful to gods and humans,
Vijjācaraṇasampannaṃ,	accomplished in knowledge and conduct,
mahantaṃ vītasāradaṃ.	great of heart and rid of naivety.
Yato uggacchati sūriyo,	Where rises the sun—
ādicco maṇḍalī mahā;	Aditi’s child, the great circle,
Yassa cuggacchamānassa,	who in his rising
saṃvarīpi nirujjhati;	dispels the night,
Yassa cuggate sūriye,	and of whom, when sun has risen,
‘divaso’ti pavuccati.	it’s said to be the day—
Rahadopi tattha gambhīro,	there is a deep lake
samuddo saritodako;	an ocean, where water flows.
Evaṃ taṃ tattha jānanti,	So they know that in that place
‘samuddo saritodako’.	there is an ocean where waters flow.
Ito ‘sā purimā disā’,	From here that is the eastern quarter,
iti naṃ ācikkhatī jano;	so the people say.
Yaṃ disaṃ abhipāleti,	That quarter is warded
mahārājā yasassi so.	by a great king, glorious,
Gandhabbānaṃ adhipati,	the lord of the fairies;
dhataraṭṭho’ti nāmaso;	his name is Dhataraṭṭha.
Ramatī naccagītehi,	He delights in song and dance,
gandhabbehi purakkhato.	honored by the fairies.
Puttāpi tassa bahavo,	And he has many mighty sons
ekanāmāti me sutaṃ;	all of one name, so I’ve heard.
Asīti dasa eko ca,	Eighty, and ten, and one—
indanāmā mahabbalā.	all of them named Inda.
Te cāpi buddhaṃ disvāna,	After seeing the Awakened One,
buddhaṃ ādiccabandhunaṃ;	the Buddha, Kinsman of the Sun,
Dūratova namassanti,	they revere him from afar,
mahantaṃ vītasāradaṃ.	the one great of heart and rid of naivety.
Namo te purisājañña,	Homage to you, O thoroughbred!
namo te purisuttama;	Homage to you, supreme among men!
Kusalena samekkhasi,	You’ve seen us with clarity and kindness.
amanussāpi taṃ vandanti;	The non-humans bow to you.
Sutaṃ netaṃ abhiṇhaso,	We’ve been asked many a time,
tasmā evaṃ vademase.	‘Do you bow to Gotama the victor?’
‘Jinaṃ vandatha gotamaṃ’,	And so we ought to declare:
‘jinaṃ vandāma gotamaṃ;	‘We bow to Gotama the victor,
Vijjācaraṇasampannaṃ,	accomplished in knowledge and conduct!
buddhaṃ vandāma gotamaṃ’.	We bow to Gotama the awakened!’
Yena petā pavuccanti,	It’s where the departed go, they say,
pisuṇā piṭṭhimaṃsikā;	who are dividers and backbiters,
Pāṇātipātino luddā,	killers and hunters,
corā nekatikā janā.	bandits and frauds.
Ito ‘sā dakkhiṇā disā’,	From here that is the southern quarter,
iti naṃ ācikkhatī jano;	so the people say.
Yaṃ disaṃ abhipāleti,	That quarter is warded
mahārājā yasassi so.	by a great king, glorious,
Kumbhaṇḍānaṃ adhipati,	the lord of the goblins;
‘virūḷho’ iti nāmaso;	his name is Virūḷha.
Ramatī naccagītehi,	He delights in song and dance,
kumbhaṇḍehi purakkhato.	honored by the goblins.
Puttāpi tassa bahavo,	And he has many mighty sons
ekanāmāti me sutaṃ;	all of one name, so I’ve heard.
Asīti dasa eko ca,	Eighty, and ten, and one—
indanāmā mahabbalā.	all of them named Inda.
Te cāpi buddhaṃ disvāna,	After seeing the Awakened One,
buddhaṃ ādiccabandhunaṃ;	the Buddha, Kinsman of the Sun,
Dūratova namassanti,	they revere him from afar,
mahantaṃ vītasāradaṃ.	the one great of heart and rid of naivety.
Namo te purisājañña,	Homage to you, O thoroughbred!
namo te purisuttama;	Homage to you, supreme among men!
Kusalena samekkhasi,	You’ve seen us with clarity and kindness.
amanussāpi taṃ vandanti;	The non-humans bow to you.
Sutaṃ netaṃ abhiṇhaso,	We’ve been asked many a time,
tasmā evaṃ vademase.	‘Do you bow to Gotama the victor?’
‘Jinaṃ vandatha gotamaṃ’,	And so we ought to declare:
‘jinaṃ vandāma gotamaṃ;	‘We bow to Gotama the victor,
Vijjācaraṇasampannaṃ,	accomplished in knowledge and conduct!
buddhaṃ vandāma gotamaṃ’.	We bow to Gotama the awakened!’
Yattha coggacchati sūriyo,	Where sets the sun—
ādicco maṇḍalī mahā;	Aditi’s child, the great circle,
Yassa coggacchamānassa,	who in his setting
divasopi nirujjhati;	closes the day,
Yassa coggate sūriye,	and of whom, when sun has set,
‘saṃvarī’ti pavuccati.	it’s said to be the night—
Rahadopi tattha gambhīro,	there is a deep lake
samuddo saritodako;	an ocean, where water flows.
Evaṃ taṃ tattha jānanti,	So they know that in that place
‘samuddo saritodako’.	there is an ocean where waters flow.
Ito ‘sā pacchimā disā’,	From here that is the western quarter,
iti naṃ ācikkhatī jano;	so the people say.
Yaṃ disaṃ abhipāleti,	That quarter is warded
mahārājā yasassi so.	by a great king, glorious,
Nāgānañca adhipati,	the lord of the dragons;
‘virūpakkho’ti nāmaso;	his name is Virūpakkha.
Ramatī naccagītehi,	He delights in song and dance,
nāgeheva purakkhato.	honored by the dragons.
Puttāpi tassa bahavo,	And he has many mighty sons
ekanāmāti me sutaṃ;	all of one name, so I’ve heard.
Asīti dasa eko ca,	Eighty, and ten, and one—
indanāmā mahabbalā.	all of them named Inda.
Te cāpi buddhaṃ disvāna,	After seeing the Awakened One,
buddhaṃ ādiccabandhunaṃ;	the Buddha, Kinsman of the Sun,
Dūratova namassanti,	they revere him from afar,
mahantaṃ vītasāradaṃ.	the one great of heart and rid of naivety.
Namo te purisājañña,	Homage to you, O thoroughbred!
namo te purisuttama;	Homage to you, supreme among men!
Kusalena samekkhasi,	You’ve seen us with clarity and kindness.
amanussāpi taṃ vandanti;	The non-humans bow to you.
Sutaṃ netaṃ abhiṇhaso,	We’ve been asked many a time,
tasmā evaṃ vademase.	‘Do you bow to Gotama the victor?’
‘Jinaṃ vandatha gotamaṃ’,	And so we ought to declare:
‘jinaṃ vandāma gotamaṃ;	‘We bow to Gotama the victor,
Vijjācaraṇasampannaṃ,	accomplished in knowledge and conduct!
buddhaṃ vandāma gotamaṃ’.	We bow to Gotama the awakened!’
Yena uttarakuruvho,	Where lovely Uttarakuru is,
mahāneru sudassano;	and the beautiful Mount Meru,
Manussā tattha jāyanti,	humans born there
amamā apariggahā.	are unselfish, not possessive.
Na te bījaṃ pavapanti,	They do not sow the seed,
napi nīyanti naṅgalā;	nor do they draw the plough.
Akaṭṭhapākimaṃ sāliṃ,	The rice eaten by people
paribhuñjanti mānusā.	ripens in untilled soil,
Akaṇaṃ athusaṃ suddhaṃ,	free of powder or husk, pure,
sugandhaṃ taṇḍulapphalaṃ;	fragrant, with only the rice-grain.
Tuṇḍikīre pacitvāna,	They eat that food
tato bhuñjanti bhojanaṃ.	after cooking it in a ‘parrot’s beak’.
Gāviṃ ekakhuraṃ katvā,	Having prepared a cow with hooves uncloven,
anuyanti disodisaṃ;	they’re drawn about from place to place.
Pasuṃ ekakhuraṃ katvā,	Having prepared a beast with hooves uncloven,
anuyanti disodisaṃ.	they’re drawn about from place to place.
Itthiṃ vā vāhanaṃ katvā,	Having prepared a woman-drawn carriage,
anuyanti disodisaṃ;	they’re drawn about from place to place.
Purisaṃ vāhanaṃ katvā,	Having prepared a man-drawn carriage,
anuyanti disodisaṃ.	they’re drawn about from place to place.
Kumāriṃ vāhanaṃ katvā,	Having prepared a girl-drawn carriage,
anuyanti disodisaṃ;	they’re drawn about from place to place.
Kumāraṃ vāhanaṃ katvā,	Having prepared a boy-drawn carriage,
anuyanti disodisaṃ.	they’re drawn about from place to place.
Te yāne abhiruhitvā,	Having ascended their vehicle,
Sabbā disā anupariyāyanti;	that king’s servants
Pacārā tassa rājino.	tour about in every quarter,
Hatthiyānaṃ assayānaṃ,	provided with vehicles,
dibbaṃ yānaṃ upaṭṭhitaṃ;	elephant, horse, and divine.
Pāsādā sivikā ceva,	And there are mansions and palanquins
mahārājassa yasassino.	for that great and glorious king.
Tassa ca nagarā ahu,	And he has cities, too,
Antalikkhe sumāpitā;	well-built in the sky:
Āṭānāṭā kusināṭā parakusināṭā,	Āṭānāṭā, Kusināṭā, Parakusināṭā,
Nāṭasuriyā parakusiṭanāṭā.	Nāṭasuriyā, and Parakusiṭanāṭā.
Uttarena kasivanto,	To the north is Kapīvanta,
Janoghamaparena ca;	and Jonogha lies beyond.
Navanavutiyo ambaraambaravatiyo,	And there’s Navanavutiya, Ambara-ambaravatiya,
Āḷakamandā nāma rājadhānī.	and the royal capital named Āḷakamandā.
Kuverassa kho pana mārisa,	The Great King Kureva, dear sir,
Mahārājassa visāṇā nāma rājadhānī;	has a capital named Visāṇā,
Tasmā kuvero mahārājā,	which is why the great king
‘Vessavaṇo’ti pavuccati.	is called ‘Vessavaṇa’.
Paccesanto pakāsenti,	These each individually inform the King:
Tatolā tattalā tatotalā;	Tatolā, Tattalā, Tatotalā,
Ojasi tejasi tatojasī,	Ojasi, Tejasi, Tatojasi,
Sūro rājā ariṭṭho nemi.	Sūra, Rājā, Ariṭṭha, and Nemi.
Rahadopi tattha dharaṇī nāma,	There is a lake there too named Dharaṇī,
Yato meghā pavassanti;	from whence the clouds rain down,
Vassā yato patāyanti,	and the rains disperse.
Sabhāpi tattha sālavatī nāma.	There is a hall there too named Bhagalavatī,
Yattha yakkhā payirupāsanti,	where the spirits frequent.
Tattha niccaphalā rukkhā;	There the trees are ever in fruit,
Nānā dijagaṇā yutā,	with many different flocks of birds.
Mayūrakoñcābhirudā;	Peacocks and herons call out there,
Kokilādīhi vagguhi.	and the sweet cuckoos too.
Jīvañjīvakasaddettha,	One bird cries out ‘Live, live!’,
atho oṭṭhavacittakā;	another ‘Lift up your heart!’
Kukkuṭakā kuḷīrakā,	There are cocks and kookaburras,
vane pokkharasātakā.	and in the wood the lotus-crane.
Sukasāḷikasaddettha,	The parrots and mynah cry out there,
daṇḍamāṇavakāni ca;	and the ‘little stick-boy’ birds.
Sobhati sabbakālaṃ sā,	Kuvera’s pond of rushes
kuveranaḷinī sadā.	is lovely all the time.
Ito ‘sā uttarā disā’,	From here that is the northern quarter,
iti naṃ ācikkhatī jano;	so the people say.
Yaṃ disaṃ abhipāleti,	That quarter is warded
mahārājā yasassi so.	by a great king, glorious,
Yakkhānañca adhipati,	the lord of spirits;
‘kuvero’ iti nāmaso;	his name is ‘Kuvera’.
Ramatī naccagītehi,	He delights in song and dance,
yakkheheva purakkhato.	honored by the spirits.
Puttāpi tassa bahavo,	And he has many mighty sons
ekanāmāti me sutaṃ;	all of one name, so I’ve heard.
Asīti dasa eko ca,	Eighty, and ten, and one—
indanāmā mahabbalā.	all of them named Inda.
Te cāpi buddhaṃ disvāna,	After seeing the Awakened One,
buddhaṃ ādiccabandhunaṃ;	the Buddha, Kinsman of the Sun,
Dūratova namassanti,	they revere him from afar,
mahantaṃ vītasāradaṃ.	the one great of heart and rid of naivety.
Namo te purisājañña,	Homage to you, O thoroughbred!
namo te purisuttama;	Homage to you, supreme among men!
Kusalena samekkhasi,	You’ve seen us with clarity and kindness.
amanussāpi taṃ vandanti;	The non-humans bow to you.
Sutaṃ netaṃ abhiṇhaso,	We’ve been asked many a time,
tasmā evaṃ vademase.	‘Do you bow to Gotama the victor?’
‘Jinaṃ vandatha gotamaṃ’,	And so we ought to declare:
‘jinaṃ vandāma gotamaṃ;	‘We bow to Gotama the victor,
Vijjācaraṇasampannaṃ,	accomplished in knowledge and conduct!
buddhaṃ vandāma gotaman’ti.	We bow to Gotama the awakened!’”

(verse end)

Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya.	This, dear sir, is the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.
Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṃ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā.	The monks, nuns, laymen, and laywomen should learn this Āṭānāṭiya protection well and completely memorize it.
Tañce amanusso yakkho vā yakkhinī vā yakkhapotako vā yakkhapotikā vā yakkhamahāmatto vā yakkhapārisajjo vā yakkhapacāro vā, gandhabbo vā gandhabbī vā gandhabbapotako vā gandhabbapotikā vā gandhabbamahāmatto vā gandhabbapārisajjo vā gandhabbapacāro vā, kumbhaṇḍo vā kumbhaṇḍī vā kumbhaṇḍapotako vā kumbhaṇḍapotikā vā kumbhaṇḍamahāmatto vā kumbhaṇḍapārisajjo vā kumbhaṇḍapacāro vā, nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya.	If anyone who does so is approached while walking, standing, sitting, or lying down by any non-human being with malicious intent—including males, females, boys, girls, ministers, counselors, and servants among the spirits, fairies, goblins, and dragons—
Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṃ vā garukāraṃ vā.	that non-human will receive no homage or respect in any village or town.
Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṃ vā vāsaṃ vā.	And they will receive no ground or dwelling in my capital of Ālakamandā.
Na me so, mārisa, amanusso labheyya yakkhānaṃ samitiṃ gantuṃ.	Nor will they get to go to the conference of the spirits.
Apissu naṃ, mārisa, amanussā anāvayhampi naṃ kareyyuṃ avivayhaṃ.	In addition, the non-humans would not give or take them in marriage.
Apissu naṃ, mārisa, amanussā attāhipi paripuṇṇāhi paribhāsāhi paribhāseyyuṃ.	They’d heap personal abuse on them,
Apissu naṃ, mārisa, amanussā rittampissa pattaṃ sīse nikkujjeyyuṃ.	drop an empty bowl on their head,
Apissu naṃ, mārisa, amanussā sattadhāpissa muddhaṃ phāleyyuṃ.	and even split their head into seven pieces!
Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti.	For there are, dear sir, non-humans who are fierce, cruel, and violent. They don’t obey the Great Kings or their men or their men’s men.
Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti.	They’re said to be rebelling against the Great Kings.
Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā.	They’re just like the bandits in the king of Magadha’s realm
Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṃ ādiyanti, na rañño māgadhassa purisakānaṃ purisakānaṃ ādiyanti.	who don’t obey the king, his men, or his men’s men,
Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti.	and are said to be rebelling against the king.
Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti.
Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti.
Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā … pe … gandhabbo vā gandhabbī vā … pe … kumbhaṇḍo vā kumbhaṇḍī vā … pe … nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya.	If any non-human being with malicious intent—including males, females, boys, girls, ministers, counselors, and servants among the spirits, fairies, goblins, and dragons—approaches a monk, nun, layman, or laywoman while walking, standing, sitting, or lying down,
Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ:	one ought to yell, cry, and scream to the spirits, great spirits, generals, great generals:
‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’ti.	‘This spirit’s got me! This spirit’s entered me! This spirit’s annoying me! This spirit’s harassing me! This spirit’s hurting me! This spirit’s harming me! This spirit won’t let me go!’

32.1.4 – names of some spirits, generals

Katamesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ?

To what spirits, great spirits, generals, great generals?

(verse)

Indo somo varuṇo ca,	‘Inda, Soma, and Varuṇa,
bhāradvājo pajāpati;	Bhāradvāja, Pajāpati,
Candano kāmaseṭṭho ca,	Candana and Kāmaseṭṭha,
kinnughaṇḍu nighaṇḍu ca.	Kinnughaṇḍu and Nighaṇḍu,
Panādo opamañño ca,	Panāda and Opamañña,
devasūto ca mātali;	and Mātali, the god’s charioteer.
Cittaseno ca gandhabbo,	Cittasena the fairy,
naḷo rājā janesabho.	and the kings Nala and Janesabha,
Sātāgiro hemavato,	Sātāgira, Hemavata,
puṇṇako karatiyo guḷo;	Puṇṇaka, Karatiya, and Guḷa;
Sivako mucalindo ca,	Sivaka and Mucalinda,
vessāmitto yugandharo.	Vessāmitta, Yugandhara,
Gopālo supparodho ca,	Gopāla, Supparodha,
Hiri netti ca mandiyo;	Hiri, Netti, and Mandiya;
Pañcālacaṇḍo āḷavako,	Pañcālacaṇḍa, Āḷavaka,
Pajjunno sumano sumukho;	Pajjunna, Sumana, Sumukha,
Dadhimukho maṇi māṇivaro dīgho,	Dadhimukha, Maṇi, Māṇivara, Dīgha,
Atho serīsako saha.	together with Serīsaka.’

(verse end)

Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya.	This, dear sir, is the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.
Handa ca dāni mayaṃ, mārisa, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti.	Well, now, dear sir, I must go. I have many duties, and much to do.”
“Yassadāni tumhe, mahārājāno, kālaṃ maññathā”ti.	“Please, Great Kings, go at your convenience.”
Atha kho cattāro mahārājā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.	Then the Four Great Kings got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right side, before vanishing right there.
Tepi kho yakkhā uṭṭhāyāsanā appekacce bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā tatthevantaradhāyiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā tatthevantaradhāyiṃsu. Appekacce nāmagottaṃ sāvetvā tatthevantaradhāyiṃsu. Appekacce tuṇhībhūtā tatthevantaradhāyiṃsūti.	And before the other spirits present vanished, some bowed and respectfully circled the Buddha, keeping him on their right side, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent.
Paṭhamabhāṇavāro niṭṭhito.	The first recitation section is finished.

32.2 - The Second Recitation Section

2. Dutiyabhāṇavāra	2. The Second Recitation Section
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:	Then, when the night had passed, the Buddha told the monks all that had happened, repeating all the verses spoken. Then he added:
“imaṃ, bhikkhave, rattiṃ cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Tepi kho, bhikkhave, yakkhā appekacce maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce mayā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yenāhaṃ tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

32.2.5 – monks, memorize Āṭānāṭiya protection!

Uggaṇhātha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ.	“monks, learn the Āṭānāṭiya protection!
Pariyāpuṇātha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ.	Memorize the Āṭānāṭiya protection!
Dhāretha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ.	Remember the Āṭānāṭiya protection!
Atthasaṃhitā, bhikkhave, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā”ti.	The Āṭānāṭiya protection is beneficial, and is for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.”
Idamavoca bhagavā.	That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.	Satisfied, the monks were happy with what the Buddha said.

(end of sutta⏹️)

33 – DN 33 Saṅgīti: Reciting in Concert

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 33	Long Discourses 33
Saṅgītisutta	Reciting in Concert
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṃ nagaraṃ tadavasari.	At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of five hundred mendicants when he arrived at a Mallian town named Pāvā.
Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane.	There he stayed in Cunda the smith’s mango grove.
Tena kho pana samayena pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	Now at that time a new town hall named Ubbhaṭaka had recently been constructed for the Mallas of Pāvā. It had not yet been occupied by an ascetic or brahmin or any person at all.
Assosuṃ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṃ caramāno mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi pāvaṃ anuppatto pāvāyaṃ viharati cundassa kammāraputtassa ambavane”ti.	The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove.
Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāveyyakā mallā bhagavantaṃ etadavocuṃ:	Then they went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.	“Sir, a new town hall named Ubbhaṭaka has recently been constructed for the Mallas of Pāvā. It has not yet been occupied by an ascetic or brahmin or any person at all.
Tañca kho, bhante, bhagavā paṭhamaṃ paribhuñjatu, bhagavatā paṭhamaṃ paribhuttaṃ pacchā pāveyyakā mallā paribhuñjissanti.	May the Buddha be the first to use it, and only then will the Mallas of Pāvā use it.
Tadassa pāveyyakānaṃ mallānaṃ dīgharattaṃ hitāya sukhāyā”ti.	That would be for the lasting welfare and happiness of the Mallas of Pāvā.”
Adhivāsesi kho bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho pāveyyakā mallā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sandhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ sandhāgāraṃ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhapetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu;	Then, knowing that the Buddha had accepted, the Mallas got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.	bowed, stood to one side,
Ekamantaṃ ṭhitā kho te pāveyyakā mallā bhagavantaṃ etadavocuṃ:	and told him of their preparations, saying:
“sabbasantharisanthataṃ, bhante, sandhāgāraṃ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.
Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Please, sir, come at your convenience.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā sandhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.	Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Saṅgha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east.
Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā.	The Saṅgha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them.
Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā.	The Mallas of Pāvā also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them.
Atha kho bhagavā pāveyyake malle bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he dismissed them:
“abhikkantā kho, vāseṭṭhā, ratti.	“The night is getting late, Vāseṭṭhas.
Yassadāni tumhe kālaṃ maññathā”ti.	Please go at your convenience.”
“Evaṃ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	“Yes, sir,” replied the Mallas. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi:	Soon after they left, the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta:
“vigatathinamiddho kho, sāriputta, bhikkhusaṃgho.	“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness.
Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammīkathā.	Give them some Dhamma talk as you feel inspired.
Piṭṭhi me āgilāyati.	My back is sore,
Tamahaṃ āyamissāmī”ti.	I’ll stretch it.”
“Evaṃ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.	“Yes, sir,” Sāriputta replied.
Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā.	And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti.	Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā.
Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti:	With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words:
“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi. Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.	“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.	You’d think there was nothing but slaughter going on among the Jain ascetics.
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.	And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Atha kho āyasmā sāriputto bhikkhū āmantesi:	Then Sāriputta told the mendicants about these things. He went on to say:
“nigaṇṭho, āvuso, nāṭaputto pāvāyaṃ adhunākālaṅkato,
tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe.
Evañhetaṃ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.	“That’s what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Ayaṃ kho panāvuso, amhākaṃ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.	But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katamo cāvuso, amhākaṃ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito;	And what is that teaching?
yattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ?

33.1 - Ones

1. Ekaka	1. Ones
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.	There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katamo eko dhammo?	What are the teachings grouped by one?
Sabbe sattā āhāraṭṭhitikā.	‘All sentient beings are sustained by food.’
Sabbe sattā saṅkhāraṭṭhitikā.	‘All sentient beings are sustained by conditions.’
Ayaṃ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.	These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.

33.2 - Twos

2. Duka	2. Twos
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.	There are teachings grouped by two that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Katame dve?	What are the teachings grouped by two?
Nāmañca rūpañca. (1)	Name and form.
Avijjā ca bhavataṇhā ca. (2)	Ignorance and craving for continued existence.
Bhavadiṭṭhi ca vibhavadiṭṭhi ca. (3)	Views favoring continued existence and views favoring ending existence.
Ahirikañca anottappañca. (4)	Lack of conscience and prudence.
Hirī ca ottappañca. (5)	Conscience and prudence.
Dovacassatā ca pāpamittatā ca. (6)	Being hard to admonish and having bad friends.
Sovacassatā ca kalyāṇamittatā ca. (7)	Being easy to admonish and having good friends.
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca. (8)	Skill in offenses and skill in rehabilitation from offenses.
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca. (9)	Skill in meditative attainments and skill in emerging from those attainments.
Dhātukusalatā ca manasikārakusalatā ca. (10)	Skill in the elements and skill in attention.
Āyatanakusalatā ca paṭiccasamuppādakusalatā ca. (11)	Skill in the sense fields and skill in dependent origination.
Ṭhānakusalatā ca aṭṭhānakusalatā ca. (12)	Skill in what is possible and skill in what is impossible.
Ajjavañca lajjavañca. (13)	Integrity and scrupulousness.
Khanti ca soraccañca. (14)	Patience and gentleness.
Sākhalyañca paṭisanthāro ca. (15)	Friendliness and hospitality.
Avihiṃsā ca soceyyañca. (16)	Harmlessness and purity.
Muṭṭhassaccañca asampajaññañca. (17)	Lack of remembering and lack of situational awareness.
Sati ca sampajaññañca. (18)	remembering and situational awareness.
Indriyesu aguttadvāratā ca bhojane amattaññutā ca. (19)	Not guarding the sense doors and eating too much.
Indriyesu guttadvāratā ca bhojane mattaññutā ca. (20)	Guarding the sense doors and moderation in eating.
Paṭisaṅkhānabalañca bhāvanābalañca. (21)	The power of reflection and the power of development.
Satibalañca samādhibalañca. (22)	The power of remembering and the power of undistractible-lucidity.
Samatho ca vipassanā ca. (23)	Serenity and discernment.
Samathanimittañca paggahanimittañca. (24)	The basis of serenity and the basis of exertion.
Paggaho ca avikkhepo ca. (25)	Making an effort, and not being scattered.
Sīlavipatti ca diṭṭhivipatti ca. (26)	Failure in ethics and failure in view.
Sīlasampadā ca diṭṭhisampadā ca. (27)	Accomplishment in ethics and accomplishment in view.
Sīlavisuddhi ca diṭṭhivisuddhi ca. (28)	Purification of ethics and purification of view.
Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṃ. (29)	Purification of view and making an effort in line with that view.
Saṃvego ca saṃvejanīyesu ṭhānesu saṃviggassa ca yoniso padhānaṃ. (30)	Inspiration, and making a suitable effort when inspired by inspiring places.
Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṃ. (31)	To never be content with skillful qualities, and to never stop trying.
Vijjā ca vimutti ca. (32)	Knowledge and freedom.
Khayeñāṇaṃ anuppādeñāṇaṃ. (33)	Knowledge of ending and knowledge of non-arising.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.	These are the teachings grouped by two that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.

33.3 - Threes

3. Tika	3. Threes
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.	There are teachings grouped by three that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Katame tayo?	What are the teachings grouped by three?
Tīṇi akusalamūlāni—	Three unskillful roots:
lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. (1)	greed, hate, and delusion.
Tīṇi kusalamūlāni—	Three skillful roots:
alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ. (2)	non-greed, non-hate, and non-delusion.
Tīṇi duccaritāni—	Three ways of performing bad conduct:
kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ. (3)	by body, speech, and mind.
Tīṇi sucaritāni—	Three ways of performing good conduct:
kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ. (4)	by body, speech, and mind.
Tayo akusalavitakkā—	Three unskillful thoughts:
kāmavitakko, byāpādavitakko, vihiṃsāvitakko. (5)	sensuality, malice, and cruelty.
Tayo kusalavitakkā—	Three skillful thoughts:
nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko. (6)	renunciation, love, and kindness.
Tayo akusalasaṅkappā—	Three unskillful intentions:
kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo. (7)	sensuality, malice, and cruelty.
Tayo kusalasaṅkappā—	Three skillful intentions:
nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo. (8)	renunciation, love, and kindness.
Tisso akusalasaññā—	Three unskillful perceptions:
kāmasaññā, byāpādasaññā, vihiṃsāsaññā. (9)	sensuality, malice, and cruelty.
Tisso kusalasaññā—	Three skillful perceptions:
nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā. (10)	renunciation, love, and kindness.
Tisso akusaladhātuyo—	Three unskillful elements:
kāmadhātu, byāpādadhātu, vihiṃsādhātu. (11)	sensuality, malice, and cruelty.
Tisso kusaladhātuyo—	Three skillful elements:
nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu. (12)	renunciation, love, and kindness.
Aparāpi tisso dhātuyo—	Another three elements:
kāmadhātu, rūpadhātu, arūpadhātu. (13)	sensuality, form, and formlessness.
Aparāpi tisso dhātuyo—	Another three elements:
rūpadhātu, arūpadhātu, nirodhadhātu. (14)	form, formlessness, and cessation.
Aparāpi tisso dhātuyo—	Another three elements:
hīnadhātu, majjhimadhātu, paṇītadhātu. (15)	lower, middle, and higher.
Tisso taṇhā—	Three cravings:
kāmataṇhā, bhavataṇhā, vibhavataṇhā. (16)	for sensual pleasures, to continue existence, and to end existence.
Aparāpi tisso taṇhā—	Another three cravings:
kāmataṇhā, rūpataṇhā, arūpataṇhā. (17)	sensuality, form, and formlessness.
Aparāpi tisso taṇhā—	Another three cravings:
rūpataṇhā, arūpataṇhā, nirodhataṇhā. (18)	form, formlessness, and cessation.
Tīṇi saṃyojanāni—	Three fetters:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. (19)	identity view, doubt, and misapprehension of precepts and observances.
Tayo āsavā—	Three defilements:
kāmāsavo, bhavāsavo, avijjāsavo. (20)	sensuality, desire for continued existence, and ignorance.
Tayo bhavā—	Three realms of existence:
kāmabhavo, rūpabhavo, arūpabhavo. (21)	sensual, form, and formless.
Tisso esanā—	Three searches:
kāmesanā, bhavesanā, brahmacariyesanā. (22)	for sensual pleasures, for continued existence, and for a spiritual path.
Tisso vidhā—	Three kinds of discrimination:
seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā. (23)	‘I’m better’, ‘I’m equal’, and ‘I’m worse’.
Tayo addhā—	Three periods:
atīto addhā, anāgato addhā, paccuppanno addhā. (24)	past, future, and present.
Tayo antā—	Three extremes:
sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto. (25)	identity, the origin of identity, and the cessation of identity.
Tisso vedanā—	Three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. (26)	pleasure, pain, and neutral.
Tisso dukkhatā—	Three forms of suffering:
dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā. (27)	the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing.
Tayo rāsī—	Three heaps:
micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi. (28)	inevitability regarding the wrong path, inevitability regarding the right path, and lack of inevitability.
Tayo tamā—	Three darknesses:
atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati. (29)	one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present.
Tīṇi tathāgatassa arakkheyyāni—	Three things a Realized One need not hide.
parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya:	The Realized One’s behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking:
‘mā me idaṃ paro aññāsī’ti.	‘May others not know this of me.’
Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya:
‘mā me idaṃ paro aññāsī’ti.
Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya:
‘mā me idaṃ paro aññāsī’ti. (30)
Tayo kiñcanā—	Three possessions:
rāgo kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ. (31)	greed, hate, and delusion.
Tayo aggī—	Three fires:
rāgaggi, dosaggi, mohaggi. (32)	greed, hate, and delusion.
Aparepi tayo aggī—	Another three fires:
āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi. (33)	a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a teacher’s offering.
Tividhena rūpasaṅgaho—	A threefold classification of the physical:
sanidassanasappaṭighaṃ rūpaṃ, anidassanasappaṭighaṃ rūpaṃ, anidassanaappaṭighaṃ rūpaṃ. (34)	visible and resistant, invisible and resistant, and invisible and non-resistant.
Tayo saṅkhārā—	Three choices:
puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro. (35)	good choices, bad choices, and imperturbable choices.
Tayo puggalā—	Three individuals:
sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo. (36)	a trainee, an adept, and one who is neither a trainee nor an adept.
Tayo therā—	Three seniors:
jātithero, dhammathero, sammutithero. (37)	a senior by birth, a senior in the teaching, and a senior by convention.
Tīṇi puññakiriyavatthūni—	Three grounds for making merit:
dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu. (38)	giving, ethical conduct, and meditation.
Tīṇi codanāvatthūni—	Three grounds for accusations:
diṭṭhena, sutena, parisaṅkāya. (39)	what is seen, heard, and suspected.
Tisso kāmūpapattiyo—	Three kinds of sensual rebirth.
santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṃ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld.
Ayaṃ paṭhamā kāmūpapatti.	This is the first kind of sensual rebirth.
Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṃ vattenti, seyyathāpi devā nimmānaratī.	There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the Gods Who Love to Create.
Ayaṃ dutiyā kāmūpapatti.	This is the second kind of sensual rebirth.
Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṃ vattenti, seyyathāpi devā paranimmitavasavattī.	There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the Gods Who Control the Creations of Others.
Ayaṃ tatiyā kāmūpapatti. (40)	This is the third kind of sensual rebirth.
Tisso sukhūpapattiyo—	Three kinds of pleasant rebirth.
santāvuso sattā uppādetvā uppādetvā sukhaṃ viharanti, seyyathāpi devā brahmakāyikā.	There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of Brahmā’s Group.
Ayaṃ paṭhamā sukhūpapatti.	This is the first pleasant rebirth.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.	There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.
Te kadāci karahaci udānaṃ udānenti:	Every so often they feel inspired to exclaim:
‘aho sukhaṃ, aho sukhan’ti, seyyathāpi devā ābhassarā.	‘Oh, what pleasure! Oh, what pleasure!’ Namely, the gods of streaming radiance.
Ayaṃ dutiyā sukhūpapatti.	This is the second pleasant rebirth.
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā.	There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.
Te santaṃyeva tusitā sukhaṃ paṭisaṃvedenti, seyyathāpi devā subhakiṇhā.	Since they’re truly content, they experience pleasure. Namely, the gods replete with glory.
Ayaṃ tatiyā sukhūpapatti. (41)	This is the third pleasant rebirth.
Tisso paññā—	Three kinds of wisdom:
sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā. (42)	the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept.
Aparāpi tisso paññā—	Another three kinds of wisdom:
cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā. (43)	wisdom produced by reflection, learning, and meditation.
Tīṇāvudhāni—	Three weapons:
sutāvudhaṃ, pavivekāvudhaṃ, paññāvudhaṃ. (44)	learning, seclusion, and wisdom.
Tīṇindriyāni—	Three faculties:
anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ. (45)	the faculty of understanding that one’s enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened.
Tīṇi cakkhūni—	Three eyes:
maṃsacakkhu, dibbacakkhu, paññācakkhu. (46)	the eye of the flesh, the eye of clairvoyance, and the eye of wisdom.
Tisso sikkhā—	Three trainings:
adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. (47)	in higher ethics, higher mind, and higher wisdom.
Tisso bhāvanā—	Three kinds of development:
kāyabhāvanā, cittabhāvanā, paññābhāvanā. (48)	the development of physical endurance, the development of the mind, and the development of wisdom.
Tīṇi anuttariyāni—	Three unsurpassable things:
dassanānuttariyaṃ, paṭipadānuttariyaṃ, vimuttānuttariyaṃ. (49)	unsurpassable seeing, practice, and freedom.
Tayo samādhī—	Three kinds of undistractible-lucidity.
Aparepi tayo samādhī—	Another three kinds of undistractible-lucidity:
Tīṇi soceyyāni—	Three purities:
kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ. (52)	purity of body, speech, and mind.
Tīṇi moneyyāni—	Three kinds of sagacity:
kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ. (53)	sagacity of body, speech, and mind.
Tīṇi kosallāni—	Three skills:
āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ. (54)	skill in progress, skill in regress, and skill in means.
Tayo madā—	Three vanities:
ārogyamado, yobbanamado, jīvitamado. (55)	the vanity of health, the vanity of youth, and the vanity of life.
Tīṇi ādhipateyyāni—	Three ways of putting something in charge:
attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. (56)	putting oneself, the world, or the teaching in charge.
Tīṇi kathāvatthūni—	Three topics of discussion.
atītaṃ vā addhānaṃ ārabbha kathaṃ katheyya:	You might discuss the past:
‘evaṃ ahosi atītamaddhānan’ti;	‘That is how it was in the past.’
anāgataṃ vā addhānaṃ ārabbha kathaṃ katheyya:	You might discuss the future:
‘evaṃ bhavissati anāgatamaddhānan’ti;	‘That is how it will be in the future.’
etarahi vā paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya:	Or you might discuss the present:
‘evaṃ hoti etarahi paccuppannaṃ addhānan’ti. (57)	‘This is how it is at present.’
Tisso vijjā—	Three knowledges:
pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ cutūpapāteñāṇaṃ vijjā, āsavānaṃ khayeñāṇaṃ vijjā. (58)	recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
Tayo vihārā—	Three meditative abidings:
dibbo vihāro, brahmā vihāro, ariyo vihāro. (59)	the meditation of the gods, the meditation of Brahmā, and the meditation of the noble ones.
Tīṇi pāṭihāriyāni—	Three demonstrations:
iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ. (60)	a demonstration of psychic power, a demonstration of revealing, and an instructional demonstration.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.	These are the teachings grouped by three that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.

33.4 - Fours

4. Catukka	4. Fours
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.	There are teachings grouped by four that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Katame cattāro?	What are the teachings grouped by four?
Cattāro satipaṭṭhānā.	Four kinds of remembering meditation.
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu vedanānupassī … pe …	They meditate observing an aspect of feelings …
citte cittānupassī … pe …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. (1)	principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Cattāro sammappadhānā.	Four right efforts.
Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. (2)	They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.
Cattāro iddhipādā.	Four bases of psychic power.
Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	A mendicant develops the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort.
Cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
Vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.	They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
Vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. (3)	They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Cattāri jhānāni.	Four jhānas.
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains 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 viharati.	As the directed-thought and evaluation are stilled, they enter and remain 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 viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate 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 viharati. (4)	Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
Catasso samādhibhāvanā.	Four ways of developing undistractible-lucidity further.
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.	There is a way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life.
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati.	There is a way of developing undistractible-lucidity further that leads to gaining knowledge and vision.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.	There is a way of developing undistractible-lucidity further that leads to remembering and awareness.
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.	There is a way of developing undistractible-lucidity further that leads to the ending of defilements.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati?	And what is the way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life?
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ …	It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna …
pe …	second jhāna …
catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati. (5.1)	This is the way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati?	And what is the way of developing undistractible-lucidity further that leads to gaining knowledge and vision?
Idhāvuso, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.	A mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it is night or day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.	And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati. (5.2)	This is the way of developing undistractible-lucidity further that leads to gaining knowledge and vision.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?	And what is the way of developing undistractible-lucidity further that leads to remembering and awareness?
Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	A mendicant knows feelings as they arise, as they remain, and as they go away.
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	They know perceptions as they arise, as they remain, and as they go away.
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.	They know thoughts as they arise, as they remain, and as they go away.
Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati. (5.3)	This is the way of developing undistractible-lucidity further that leads to remembering and awareness.
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?	An what is the way of developing undistractible-lucidity further that leads to the ending of defilements?
Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.	A mendicant meditates observing rise and fall in the five grasping aggregates.
Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.	‘Such is form, such is the origin of form, such is the ending of form.
Iti vedanā … pe …	Such are feelings …
iti saññā …	perceptions …
iti saṅkhārā …	choices …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.	consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. (5.4)	This is the way of developing undistractible-lucidity further that leads to the ending of defilements.
Catasso appamaññā.	Four immeasurables.
Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …	They meditate spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. (6)	equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Cattāro āruppā.	Four formless states.
Idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. (7)	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Cattāri apassenāni.	Four supports.
Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. (8)	After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Cattāro ariyavaṃsā.	Four noble traditions.
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.	A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, unstupefied, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down.
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.1)	A mendicant who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition.
Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.	Furthermore, a mendicant is content with any kind of alms-food …
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.2)
Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.	Furthermore, a mendicant is content with any kind of lodgings …
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.3)
Puna caparaṃ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṃseti na paraṃ vambheti.	Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.
Yo hi tattha dakkho analaso sampajāno paṭissato ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’. (9.4)	A mendicant who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition.
Cattāri padhānāni.	Four efforts.
Saṃvarapadhānaṃ pahānapadhānaṃ bhāvanāpadhānaṃ anurakkhaṇāpadhānaṃ.	The efforts to restrain, to give up, to develop, and to preserve.
Katamañcāvuso, saṃvarapadhānaṃ?	And what is the effort to restrain?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.	When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.	When they know a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Idaṃ vuccatāvuso, saṃvarapadhānaṃ. (10.1)	This is called the effort to restrain.
Katamañcāvuso, pahānapadhānaṃ?	And what is the effort to give up?
Idhāvuso, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.	It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Idaṃ vuccatāvuso, pahānapadhānaṃ. (10.2)	This is called the effort to give up.
Katamañcāvuso, bhāvanāpadhānaṃ?	And what is the effort to develop?
Idhāvuso, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.	It’s when a mendicant develops the awakening factors of remembering, investigation of principles, energy, rapture, tranquility, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Idaṃ vuccatāvuso, bhāvanāpadhānaṃ. (10.3)	This is called the effort to develop.
Katamañcāvuso, anurakkhaṇāpadhānaṃ?	And what is the effort to preserve?
Idhāvuso, bhikkhu uppannaṃ bhadrakaṃ samādhinimittaṃ anurakkhati—aṭṭhikasaññaṃ, puḷuvakasaññaṃ, vinīlakasaññaṃ, vicchiddakasaññaṃ, uddhumātakasaññaṃ.	It’s when a mendicant preserves a meditation subject that’s a fine basis of undistractible-lucidity: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.
Idaṃ vuccatāvuso, anurakkhaṇāpadhānaṃ. (10.4)	This is called the effort to preserve.
Cattāri ñāṇāni—	Four knowledges:
dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ, sammutiyā ñāṇaṃ. (11)	knowledge of the present phenomena, knowledge of what follows, knowledge of others’ minds, and conventional knowledge.
Aparānipi cattāri ñāṇāni—	Another four knowledges:
dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. (12)	knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Cattāri sotāpattiyaṅgāni—	Four factors of stream-entry:
sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti. (13)	associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching.
Cattāri sotāpannassa aṅgāni.	Four factors of a stream-enterer.
Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:	A noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho, bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti:	They have experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The teaching is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Saṃghe aveccappasādena samannāgato hoti:	They have experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṃgho ujuppaṭipanno bhagavato sāvakasaṃgho ñāyappaṭipanno bhagavato sāvakasaṃgho sāmīcippaṭipanno bhagavato sāvakasaṃgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṃgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.	‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that 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.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. (14)	And a noble disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Cattāri sāmaññaphalāni—	Four fruits of the ascetic life:
sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ. (15)	stream-entry, once-return, non-return, and perfection.
Catasso dhātuyo—	Four elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. (16)	earth, water, fire, and air.
Cattāro āhārā—	Four foods:
kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. (17)	solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Catasso viññāṇaṭṭhitiyo.	Four bases for consciousness to remain.
Rūpūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati;	As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures.
vedanūpāyaṃ vā āvuso …	Or consciousness remains involved with feeling …
saññūpāyaṃ vā, āvuso … pe …	Or consciousness remains involved with perception …
saṅkhārūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati. (18)	Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures.
Cattāri agatigamanāni—	Four prejudices:
chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati. (19)	making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
Cattāro taṇhuppādā—	Four things that give rise to craving.
cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;	Craving arises in a mendicant for the sake of robes,
piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;	alms-food,
senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;	lodgings,
itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati. (20)	or rebirth in this or that state.
Catasso paṭipadā—	Four ways of practice:
dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. (21)	painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.
Aparāpi catasso paṭipadā—	Another four ways of practice:
akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā. (22)	impatient practice, patient practice, taming practice, and calming practice.
Cattāri dhammapadāni—	Four basic principles:
anabhijjhā dhammapadaṃ, abyāpādo dhammapadaṃ, sammāsati dhammapadaṃ, sammāsamādhi dhammapadaṃ. (23)	contentment, good will, right remembering, and right undistractible-lucidity.
Cattāri dhammasamādānāni—	Four ways of taking up practices.
atthāvuso, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.	There is a way of taking up practices that is painful now and results in future pain.
Atthāvuso, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.	There is a way of taking up practices that is painful now but results in future pleasure.
Atthāvuso, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.	There is a way of taking up practices that is pleasant now but results in future pain.
Atthāvuso, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. (24)	There is a way of taking up practices that is pleasant now and results in future pleasure.
Cattāro dhammakkhandhā—	Four spectrums of the teaching:
sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho. (25)	ethics, undistractible-lucidity, wisdom, and freedom.
Cattāri balāni—	Four powers:
vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ. (26)	energy, remembering, undistractible-lucidity, and wisdom.
Cattāri adhiṭṭhānāni—	Four foundations:
paññādhiṭṭhānaṃ, saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ. (27)	the foundations of wisdom, truth, generosity, and peace.
Cattāri pañhabyākaraṇāni—	Four ways of answering questions.
ekaṃsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho. (28)	There is a question that should be answered definitively. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.
Cattāri kammāni—	Four deeds.
atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ.	There are deeds that are dark with dark result.
Atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ.	There are deeds that are bright with bright result.
Atthāvuso, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.	There are deeds that are dark and bright with dark and bright result.
Atthāvuso, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. (29)	There are neither dark nor bright deeds with neither dark nor bright results, which lead to the end of deeds.
Cattāro sacchikaraṇīyā dhammā—	Four things to be realized.
pubbenivāso satiyā sacchikaraṇīyo;	Past lives are to be realized through recollection.
sattānaṃ cutūpapāto cakkhunā sacchikaraṇīyo;	The passing away and rebirth of sentient beings is to be realized through vision.
aṭṭha vimokkhā kāyena sacchikaraṇīyā;	The eight liberations are to be realized through direct meditative experience.
āsavānaṃ khayo paññāya sacchikaraṇīyo. (30)	The ending of defilements is to be realized through wisdom.
Cattāro oghā—	Four floods:
kāmogho, bhavogho, diṭṭhogho, avijjogho. (31)	sensuality, desire for rebirth, views, and ignorance.
Cattāro yogā—	Four bonds:
kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. (32)	sensuality, desire for rebirth, views, and ignorance.
Cattāro visaññogā—	Four detachments:
kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo. (33)	detachment from the bonds of sensuality, desire for rebirth, views, and ignorance.
Cattāro ganthā—	Four ties:
abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho. (34)	the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.
Cattāri upādānāni—	Four kinds of grasping:
kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. (35)	grasping at sensual pleasures, views, precepts and observances, and theories of a self.
Catasso yoniyo—	Four kinds of reproduction:
aṇḍajayoni, jalābujayoni, saṃsedajayoni, opapātikayoni. (36)	reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.
Catasso gabbhāvakkantiyo.	Four kinds of conception.
Idhāvuso, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti.	Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.
Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ dutiyā gabbhāvakkanti.	Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.
Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ tatiyā gabbhāvakkanti.	Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.
Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṃ catutthā gabbhāvakkanti. (37)	Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.
Cattāro attabhāvapaṭilābhā.	Four kinds of reincarnation.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.	There is a reincarnation where only one’s own intention is effective, not that of others.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.	There is a reincarnation where only the intention of others is effective, not one’s own.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.	There is a reincarnation where both one’s own and others’ intentions are effective.
Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā. (38)	There is a reincarnation where neither one’s own nor others’ intentions are effective.
Catasso dakkhiṇāvisuddhiyo.	Four ways of purifying a teacher’s offering.
Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.	There’s an offering to a teacher that’s purified by the giver, not the recipient.
Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.	There’s an offering to a teacher that’s purified by the recipient, not the giver.
Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.	There’s an offering to a teacher that’s purified by neither the giver nor the recipient.
Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. (39)	There’s an offering to a teacher that’s purified by both the giver and the recipient.
Cattāri saṅgahavatthūni—	Four ways of being inclusive:
dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā. (40)	giving, kind speech, taking care, and equality.
Cattāro anariyavohārā—	Four ignoble expressions:
musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo. (41)	speech that’s false, divisive, harsh, or nonsensical.
Cattāro ariyavohārā—	Four noble expressions:
musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. (42)	refraining from speech that’s false, divisive, harsh, or nonsensical.
Aparepi cattāro anariyavohārā—	Another four ignoble expressions:
adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā. (43)	saying you’ve seen, heard, thought, or cognized something, but you haven’t.
Aparepi cattāro ariyavohārā—	Another four noble expressions:
adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā. (44)	saying you haven’t seen, heard, thought, or cognized something, and you haven’t.
Aparepi cattāro anariyavohārā—	Another four ignoble expressions:
diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā. (45)	saying you haven’t seen, heard, thought, or cognized something, and you have.
Aparepi cattāro ariyavohārā—	Another four noble expressions:
diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. (46)	saying you’ve seen, heard, thought, or cognized something, and you have.
Cattāro puggalā.	Four persons.
Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.	One person mortifies themselves, committed to the practice of mortifying themselves.
Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.	One person mortifies others, committed to the practice of mortifying others.
Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.	One person mortifies themselves and others, committed to the practice of mortifying themselves and others.
Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.	One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. (47)	They live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Aparepi cattāro puggalā.	Another four persons.
Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.	One person practices to benefit themselves, but not others.
Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.	One person practices to benefit others, but not themselves.
Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.	One person practices to benefit neither themselves nor others.
Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca. (48)	One person practices to benefit both themselves and others.
Aparepi cattāro puggalā—	Another four persons:
tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano. (49)	the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.
Aparepi cattāro puggalā—	Another four persons:
samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo. (50)	the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā;	These are the teachings grouped by four that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Paṭhamabhāṇavāro niṭṭhito.	The first recitation section is finished.

33.5 - Fives

5. Pañcaka	5. Fives
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.	There are teachings grouped by five that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Katame pañca?	What are the teachings grouped by five?
Pañcakkhandhā.	Five aggregates:
Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. (1)	form, feeling, perception, choices, and consciousness.
Pañcupādānakkhandhā.	Five grasping aggregates:
Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho. (2)	form, feeling, perception, choices, and consciousness.
Pañca kāmaguṇā.	Five kinds of sensual stimulation.
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,	Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.
sotaviññeyyā saddā …	Sounds known by the ear …
ghānaviññeyyā gandhā …	Smells known by the nose …
jivhāviññeyyā rasā …	Tastes known by the tongue …
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. (3)	Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.
Pañca gatiyo—	Five destinations:
nirayo, tiracchānayoni, pettivisayo, manussā, devā. (4)	hell, the animal realm, the ghost realm, humanity, and the gods.
Pañca macchariyāni—	Five kinds of stinginess:
āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ. (5)	stinginess with dwellings, families, material possessions, praise, and the teachings.
Pañca nīvaraṇāni—	Five hindrances:
kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. (6)	sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Pañca orambhāgiyāni saṃyojanāni—	Five lower fetters:
sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo. (7)	identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will.
Pañca uddhambhāgiyāni saṃyojanāni—	Five higher fetters:
rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā. (8)	desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance.
Pañca sikkhāpadāni—	Five precepts:
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī. (9)	refraining from killing living creatures, stealing, sexual misconduct, lying, and drinking alcohol, which is a basis for negligence.
Pañca abhabbaṭṭhānāni.	Five things that can’t be done.
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ. Abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ. Abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ. Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ. Abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe āgārikabhūto. (10)	A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.
Pañca byasanāni—	Five losses:
ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ.	loss of relatives, wealth, health, ethics, and view.
Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.	It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. (11)	It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Pañca sampadā—	Five endowments:
ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.	endowment with relatives, wealth, health, ethics, and view.
Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. (12)	It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.
Pañca ādīnavā dussīlassa sīlavipattiyā.	Five drawbacks for an unethical person because of their failure in ethics.
Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati,	Firstly, an unethical person loses substantial wealth on account of negligence.
ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.	This is the first drawback.
Puna caparaṃ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati,	Furthermore, an unethical person gets a bad reputation.
ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.	This is the second drawback.
Puna caparaṃ, āvuso, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, avisārado upasaṅkamati maṅkubhūto,	Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.	This is the third drawback.
Puna caparaṃ, āvuso, dussīlo sīlavipanno sammūḷho kālaṃ karoti,	Furthermore, an unethical person dies feeling lost.
ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.	This is the fourth drawback.
Puna caparaṃ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati,	Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. (13)	This is the fifth drawback.
Pañca ānisaṃsā sīlavato sīlasampadāya.	Five benefits for an ethical person because of their accomplishment in ethics.
Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati,	Firstly, an ethical person gains substantial wealth on account of diligence.
ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.	This is the first benefit.
Puna caparaṃ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,	Furthermore, an ethical person gets a good reputation.
ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.	This is the second benefit.
Puna caparaṃ, āvuso, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto,	Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.	This is the third benefit.
Puna caparaṃ, āvuso, sīlavā sīlasampanno asammūḷho kālaṃ karoti,	Furthermore, an ethical person dies not feeling lost.
ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.	This is the fourth benefit.
Puna caparaṃ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,	Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. (14)	This is the fifth benefit.
Codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo.	A mendicant who wants to accuse another should first establish five things in themselves.
Kālena vakkhāmi no akālena,	I will speak at the right time, not at the wrong time.
bhūtena vakkhāmi no abhūtena,	I will speak truthfully, not falsely.
saṇhena vakkhāmi no pharusena,	I will speak gently, not harshly.
atthasaṃhitena vakkhāmi no anatthasaṃhitena,	I will speak beneficially, not harmfully.
mettacittena vakkhāmi no dosantarenāti.	I will speak lovingly, not from secret hate.
Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo. (15)	A mendicant who wants to accuse another should first establish these five things in themselves.
Pañca padhāniyaṅgāni.	Five factors that support meditation.
Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ:	A mendicant has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.	They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu.	They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. (16)	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Pañca suddhāvāsā—	Five pure abodes:
avihā, atappā, sudassā, sudassī, akaniṭṭhā. (17)	Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods, and Akaniṭṭha.
Pañca anāgāmino—	Five non-returners:
antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsotoakaniṭṭhagāmī. (18)	one who is nirvana'd in-between one life and the next, one who is nirvana'd upon landing, one who is nirvana'd without extra effort, one who is nirvana'd with extra effort, and one who heads upstream, going to the Akaniṭṭha realm.
Pañca cetokhilā.	Five kinds of emotional barrenness.
Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.	Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo.	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness.
Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati … pe …	Furthermore, a mendicant has doubts about the teaching …
saṃghe kaṅkhati vicikicchati …	the Saṅgha …
sikkhāya kaṅkhati vicikicchati …	the training …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.	A mendicant is angry and upset with their spiritual companions, resentful and closed off.
Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo. (19)	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness.
Pañca cetasovinibandhā.	Five emotional shackles.
Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.	Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Ayaṃ paṭhamo cetaso vinibandho.	This is the first emotional shackle.
Puna caparaṃ, āvuso, bhikkhu kāye avītarāgo hoti … pe …	Furthermore, a mendicant isn’t free of greed for the body …
rūpe avītarāgo hoti … pe …	They’re not free of greed for form …
puna caparaṃ, āvuso, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati … pe …	They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing …
puna caparaṃ, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.	They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’
Yo so, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati: ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Ayaṃ pañcamo cetaso vinibandho. (20)	This is the fifth emotional shackle.
Pañcindriyāni—	Five faculties:
cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ. (21)	eye, ear, nose, tongue, and body.
Aparānipi pañcindriyāni—	Another five faculties:
sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ. (22)	pleasure, pain, happiness, sadness, and equanimity.
Aparānipi pañcindriyāni—	Another five faculties:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. (23)	faith, energy, remembering, undistractible-lucidity, and wisdom.
Pañca nissaraṇiyā dhātuyo.	Five elements of escape.
Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them.
Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on renunciation, their mind is eager, confident, settled, and decided about it.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi.	Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.
Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. (24.1)	This is how the escape from sensual pleasures is explained.
Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	Take another case where a mendicant focuses on ill will, but their mind isn’t eager …
Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on love, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena.	Their mind is in a good state … well detached from ill will.
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.
Idamakkhātaṃ byāpādassa nissaraṇaṃ. (24.2)	This is how the escape from ill will is explained.
Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	Take another case where a mendicant focuses on harming, but their mind isn’t eager …
Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on compassion, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya.	Their mind is in a good state … well detached from harming.
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.
Idamakkhātaṃ vihesāya nissaraṇaṃ. (24.3)	This is how the escape from harming is explained.
Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	Take another case where a mendicant focuses on form, but their mind isn’t eager …
Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on the formless, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi.	Their mind is in a good state … well detached from forms.
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.
Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. (24.4)	This is how the escape from forms is explained.
Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident, settled, and decided about it.
Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena.	Their mind is in a good state, well developed, well risen, well freed, and well detached from identity.
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling.
Idamakkhātaṃ sakkāyassa nissaraṇaṃ. (24.5)	This is how the escape from identity is explained.
Pañca vimuttāyatanāni.	Five opportunities for freedom.
Idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.	Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.
Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ paṭhamaṃ vimuttāyatanaṃ. (25.1)	This is the first opportunity for freedom.
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti … pe …	Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. …
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti … pe …	Or the mendicant recites the teaching in detail as they learned and memorized it. …
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati … pe …	Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …
api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.	Or a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ pañcamaṃ vimuttāyatanaṃ. (25.2–5.)	This is the fifth opportunity for freedom.
Pañca vimuttiparipācanīyā saññā—	Five perceptions that ripen in freedom:
aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. (26)	the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;	These are the teachings grouped by five that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.

33.6 - Sixes

6. Chakka	6. Sixes
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;	There are teachings grouped by six that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Katame cha?	What are the teachings grouped by six?

33.6.1 - Six interior sense fields:

Cha ajjhattikāni āyatanāni—	Six interior sense fields:
cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. (1)	eye, ear, nose, tongue, body, and mind.

33.6.2 - Six exterior sense fields:

Cha bāhirāni āyatanāni—	Six exterior sense fields:
rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ. (2)	sights, sounds, smells, tastes, touches, and thoughts.

33.6.3 - Six classes of consciousness:

Cha viññāṇakāyā—	Six classes of consciousness:
cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. (3)	eye, ear, nose, tongue, body, and mind consciousness.

33.6.4 - Six classes of contact:

Cha phassakāyā—	Six classes of contact:
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. (4)	contact through the eye, ear, nose, tongue, body, and mind.

33.6.5 - Six classes of feeling:

Cha vedanākāyā—	Six classes of feeling:
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. (5)	feeling born of contact through the eye, ear, nose, tongue, body, and mind.

33.6.6 - Six classes of perception:

Cha saññākāyā—	Six classes of perception:
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. (6)	perceptions of sights, sounds, smells, tastes, touches, and thoughts.

33.6.7 - Six bodies of intention:

Cha sañcetanākāyā—	Six bodies of intention:
rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. (7)	intention regarding sights, sounds, smells, tastes, touches, and thoughts.

33.6.8 - Six classes of craving:

Cha taṇhākāyā—	Six classes of craving:
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. (8)	craving for sights, sounds, smells, tastes, touches, and thoughts.

33.6.9 - Six kinds of disrespect.

Cha agāravā.	Six kinds of disrespect.
Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṃghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre agāravo viharati appatisso. (9)	A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

33.6.10 - Six kinds of respect.

Cha gāravā.	Six kinds of respect.
Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso. (10)	A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.

33.6.11 - Six preoccupations with happiness.

Cha somanassūpavicārā.	Six preoccupations with happiness.
Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati;	Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness.
sotena saddaṃ sutvā …	Hearing a sound with the ear …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā.	Feeling a touch with the body …
Manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati. (11)	Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for happiness.

33.6.12 - Six preoccupations with sadness.

Cha domanassūpavicārā.	Six preoccupations with sadness.
Cakkhunā rūpaṃ disvā domanassaṭṭhāniyaṃ rūpaṃ upavicarati … pe …	Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for sadness. …
manasā dhammaṃ viññāya domanassaṭṭhāniyaṃ dhammaṃ upavicarati. (12)	Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for sadness.

33.6.13 - Six preoccupations with equanimity.

Cha upekkhūpavicārā.	Six preoccupations with equanimity.
Cakkhunā rūpaṃ disvā upekkhāṭṭhāniyaṃ rūpaṃ upavicarati … pe …	Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for equanimity. …
manasā dhammaṃ viññāya upekkhāṭṭhāniyaṃ dhammaṃ upavicarati. (13)	Knowing a thought with the mind, one is preoccupied with a thought that’s a basis for equanimity.

33.6.14 - Six warm-hearted qualities.

Cha sāraṇīyā dhammā.	Six warm-hearted qualities.
Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (14.1)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṃ, āvuso, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private.
Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (14.2)	This too is a warm-hearted quality.
Puna caparaṃ, āvuso, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca.	Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.
Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (14.3)	This too is a warm-hearted quality.
Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.	Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (14.4)	This too is a warm-hearted quality.
Puna caparaṃ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (14.5)	This too is a warm-hearted quality.
Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.	They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (14.6)	This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.

33.6.15 - Six roots of quarrels.

Cha vivādamūlāni.	Six roots of quarrels.
Idhāvuso, bhikkhu kodhano hoti upanāhī.	Firstly, a mendicant is angry and hostile.
Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṃghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.	Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṃghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṃghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṃ.	They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.
Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī … pe …	Furthermore, a mendicant is offensive and contemptuous …
issukī hoti maccharī … pe …	They’re envious and mean …
saṭho hoti māyāvī …	They’re devious and deceitful …
pāpiccho hoti micchādiṭṭhī …	They have wicked desires and wrong view …
sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī … pe …	They’re attached to their own views, holding them tight, and refusing to let go.
yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṃ.
Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.	If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing.
Evarūpañce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.	If you don’t see it, you should practice so that it doesn’t come up in the future.
Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. (15)	That’s how to give up this bad root of quarrels, so it doesn’t come up in the future.

33.6.16 - Six elements:

Cha dhātuyo—	Six elements:
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. (16)	earth, water, fire, air, space, and consciousness.

33.6.17 - Six elements of escape.

Cha nissaraṇiyā dhātuyo.	Six elements of escape.
Idhāvuso, bhikkhu evaṃ vadeyya:	Take a mendicant who says:
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,	‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow ill will still occupies my mind.’
So ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.	It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,
Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.	yet somehow ill will still occupies the mind.
Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettā cetovimuttī’ti. (17.1)	For it is the heart’s release by love that is the escape from ill will.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.	‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti,	Yet somehow the thought of harming still occupies my mind.’
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! …
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.
Nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇā cetovimuttī’ti. (17.2)	For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.	‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti,	Yet somehow negativity still occupies my mind.’
so ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! …
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.
Nissaraṇaṃ hetaṃ, āvuso, aratiyā, yadidaṃ muditā cetovimuttī’ti. (17.3)	For it is the heart’s release by rejoicing that is the escape from negativity.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.	‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow desire still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! …
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa rāgo cittaṃ pariyādāya ṭhassati netaṃ ṭhānaṃ vijjati.
Nissaraṇaṃ hetaṃ, āvuso, rāgassa, yadidaṃ upekkhā cetovimuttī’ti. (17.4)	For it is the heart’s release by equanimity that is the escape from desire.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.	‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me nimittānusāri viññāṇaṃ hotī’ti.	Yet somehow my consciousness still follows after signs.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! …
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya,
atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati.
Nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ, yadidaṃ animittā cetovimuttī’ti. (17.5)	For it is the signless release of the heart that is the escape from all signs.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘asmīti kho me vigataṃ, ayamahamasmīti na samanupassāmi,	‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow the dart of doubt and indecision still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ asmīti vigate ayamahamasmīti asamanupassato,	It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.	yet somehow the dart of doubt and indecision still occupy the mind.
Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṃkathāsallassa, yadidaṃ asmimānasamugghāto’ti. (17.6)	For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’

33.6.18 - Six unsurpassable things:

Cha anuttariyāni—	Six unsurpassable things:
dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ. (18)	the unsurpassable seeing, listening, acquisition, training, service, and recollection.

33.6.19 - Six recollections:

Cha anussatiṭṭhānāni—	Six recollections:
buddhānussati, dhammānussati, saṃghānussati, sīlānussati, cāgānussati, devatānussati. (19)	the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.

33.6.20 - Six consistent responses.

Cha satatavihārā.	Six consistent responses.
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā … pe …	Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body …
manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. (20)	Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware.

33.6.21 - Six classes of rebirth.

Chaḷābhijātiyo.	Six classes of rebirth.
Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati.	Someone born into a dark class gives rise to a dark result.
Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṃ dhammaṃ abhijāyati.	Someone born into a dark class gives rise to a bright result.
Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.	Someone born into a dark class gives rise to nirvana, which is neither dark nor bright.
Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṃ dhammaṃ abhijāyati.	Someone born into a bright class gives rise to a bright result.
Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati.	Someone born into a bright class gives rise to a dark result.
Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. (21)	Someone born into a bright class gives rise to nirvana, which is neither dark nor bright.

33.6.22 - Six perceptions that help penetration:

Cha nibbedhabhāgiyā saññā—	Six perceptions that help penetration:
aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. (22)	the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;	These are the teachings grouped by six that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.

33.7 - Sevens

7. Sattaka	7. Sevens
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;	There are teachings grouped by seven that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Katame satta?	What are the teachings grouped by seven?
Satta ariyadhanāni—	Seven kinds of noble wealth:
saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ. (1)	the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom.
Satta bojjhaṅgā—	Seven awakening factors:
satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. (2)	remembering, investigation of principles, energy, rapture, tranquility, undistractible-lucidity, and equanimity.
Satta samādhiparikkhārā—	Seven prerequisites for undistractible-lucidity:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. (3)	right view, right thought, right speech, right action, right livelihood, right effort, and right remembering.
Satta asaddhammā—	Seven bad qualities:
idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. (4)	a mendicant is faithless, shameless, imprudent, uneducated, lazy, unrememberful, and witless.
Satta saddhammā—	Seven good qualities:
idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. (5)	a mendicant is faithful, conscientious, prudent, learned, energetic, rememberful, and wise.
Satta sappurisadhammā—	Seven aspects of the teachings of the good persons:
idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. (6)	a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people.
Satta niddasavatthūni.	Seven qualifications for graduation.
Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.	A mendicant has a keen enthusiasm to undertake the training …
Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.	to examine the teachings …
Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.	to get rid of desires …
Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.	for retreat …
Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.	to rouse up energy …
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.	for remembering and alertness …
Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. (7)	to comprehend theoretically. And they don’t lose these desires in the future.
Satta saññā—	Seven perceptions:
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. (8)	the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
Satta balāni—	Seven powers:
saddhābalaṃ, vīriyabalaṃ, hiribalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ. (9)	faith, energy, conscience, prudence, remembering, undistractible-lucidity, and wisdom.
Satta viññāṇaṭṭhitiyo.	Seven planes of consciousness.
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṃ paṭhamā viññāṇaṭṭhiti.	This is the first plane of consciousness.
Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.	There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyā viññāṇaṭṭhiti.	This is the second plane of consciousness.
Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā.	There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyā viññāṇaṭṭhiti.	This is the third plane of consciousness.
Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā.	There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catutthī viññāṇaṭṭhiti.	This is the fourth plane of consciousness.
Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.	There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṃ pañcamī viññāṇaṭṭhiti.	This is the fifth plane of consciousness.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṃ chaṭṭhī viññāṇaṭṭhiti.	This is the sixth plane of consciousness.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṃ sattamī viññāṇaṭṭhiti. (10)	This is the seventh plane of consciousness.
Satta puggalā dakkhiṇeyyā—	Seven persons worthy of a teacher’s offering:
ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. (11)	one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith.
Satta anusayā—	Seven underlying tendencies:
kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. (12)	sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Satta saṃyojanāni—	Seven fetters:
anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ. (13)	compliance, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Satta adhikaraṇasamathā—	Seven principles for the settlement of any disciplinary issues that might arise.
uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako. (14)	Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;	These are the teachings grouped by seven that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Dutiyabhāṇavāro niṭṭhito.	The second recitation section is finished.

33.8 - Eights

8. Aṭṭhaka	8. Eights
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;	There are teachings grouped by eight that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Katame aṭṭha?	What are the teachings grouped by eight?
Aṭṭha micchattā—	Eight wrong ways:
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi. (1)	wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity.
Aṭṭha sammattā—	Eight right ways:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. (2)	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Aṭṭha puggalā dakkhiṇeyyā—	Eight persons worthy of a teacher’s offering.
sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno. (3)	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.
Aṭṭha kusītavatthūni.	Eight grounds for laziness.
Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti.	Firstly, a mendicant has some work to do.
Tassa evaṃ hoti:	They think:
‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī’ti.	‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ paṭhamaṃ kusītavatthu.	This is the first ground for laziness.
Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.	Furthermore, a mendicant has done some work.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti.	‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’
So nipajjati na vīriyaṃ ārabhati … pe …	They lie down, and don’t rouse energy ...
idaṃ dutiyaṃ kusītavatthu.	This is the second ground for laziness.
Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.	Furthermore, a mendicant has to go on a journey.
Tassa evaṃ hoti:	They think:
‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī’ti.	‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’
So nipajjati na vīriyaṃ ārabhati …	They lie down, and don’t rouse energy ...
idaṃ tatiyaṃ kusītavatthu.	This is the third ground for laziness.
Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.	Furthermore, a mendicant has gone on a journey.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti.	‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’
So nipajjati na vīriyaṃ ārabhati …	They lie down, and don’t rouse energy ...
idaṃ catutthaṃ kusītavatthu.	This is the fourth ground for laziness.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī’ti.	‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’
So nipajjati na vīriyaṃ ārabhati …	They lie down, and don’t rouse energy ...
idaṃ pañcamaṃ kusītavatthu.	This is the fifth ground for laziness.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī’ti.	‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’
So nipajjati na vīriyaṃ ārabhati …	They lie down, and don’t rouse energy ...
idaṃ chaṭṭhaṃ kusītavatthu.	This is the sixth ground for laziness.
Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.	Furthermore, a mendicant feels a little sick.
Tassa evaṃ hoti:	They think:
‘uppanno kho me ayaṃ appamattako ābādho;	‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’
atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti.
So nipajjati na vīriyaṃ ārabhati …	They lie down, and don’t rouse energy ...
idaṃ sattamaṃ kusītavatthu.	This is the seventh ground for laziness.
Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Furthermore, a mendicant has recently recovered from illness.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī’ti.	‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ aṭṭhamaṃ kusītavatthu. (4)	This is the eighth ground for laziness.
Aṭṭha ārambhavatthūni.	Eight grounds for arousing energy.
Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti.	Firstly, a mendicant has some work to do.
Tassa evaṃ hoti:	They think:
‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti.	‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ paṭhamaṃ ārambhavatthu.	This is the first ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.	Furthermore, a mendicant has done some work.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
so vīriyaṃ ārabhati …	They rouse up energy ...
idaṃ dutiyaṃ ārambhavatthu.	This is the second ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.	Furthermore, a mendicant has to go on a journey.
Tassa evaṃ hoti:	They think:
‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ.	‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
Handāhaṃ vīriyaṃ ārabhāmi … pe …
so vīriyaṃ ārabhati …	They rouse up energy ...
idaṃ tatiyaṃ ārambhavatthu.	This is the third ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.	Furthermore, a mendicant has gone on a journey.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’
so vīriyaṃ ārabhati …	They rouse up energy ...
idaṃ catutthaṃ ārambhavatthu.	This is the fourth ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’
so vīriyaṃ ārabhati …	They rouse up energy ...
idaṃ pañcamaṃ ārambhavatthu.	This is the fifth ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’
so vīriyaṃ ārabhati …	They rouse up energy ...
idaṃ chaṭṭhaṃ ārambhavatthu.	This is the sixth ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.	Furthermore, a mendicant feels a little sick.
Tassa evaṃ hoti:	They think:
‘uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’
so vīriyaṃ ārabhati …	They rouse up energy ...
idaṃ sattamaṃ ārambhavatthu.	This is the seventh ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Furthermore, a mendicant has recently recovered from illness.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ aṭṭhamaṃ ārambhavatthu. (5)	This is the eighth ground for arousing energy.
Aṭṭha dānavatthūni.	Eight reasons to give.
Āsajja dānaṃ deti, bhayā dānaṃ deti, ‘adāsi me’ti dānaṃ deti, ‘dassati me’ti dānaṃ deti, ‘sāhu dānan’ti dānaṃ deti, ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ na dātun’ti dānaṃ deti, ‘idaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti.	A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’
Cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti. (6)
Aṭṭha dānūpapattiyo.	Eight rebirths by giving.
Idhāvuso, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṃ deti taṃ paccāsīsati.	Whatever they give, they expect something back.
So passati khattiyamahāsālaṃ vā brāhmaṇamahāsālaṃ vā gahapatimahāsālaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.	They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.	They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.
Tañca kho sīlavato vadāmi no dussīlassa.	But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.1)	The heart’s wish of an ethical person succeeds because of their purity.
Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ … pe … seyyāvasathapadīpeyyaṃ.	Next, someone gives to ascetics or brahmins.
So yaṃ deti taṃ paccāsīsati.	Whatever they give, they expect something back.
Tassa sutaṃ hoti:	And they’ve heard:
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.	‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.	They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.
Tañca kho sīlavato vadāmi no dussīlassa.	But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.2)	The heart’s wish of an ethical person succeeds because of their purity.
Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ … pe … seyyāvasathapadīpeyyaṃ.	Next, someone gives to ascetics or brahmins.
So yaṃ deti taṃ paccāsīsati.	Whatever they give, they expect something back.
Tassa sutaṃ hoti:	And they’ve heard:
‘tāvatiṃsā devā … pe …	‘The Gods of the Thirty-Three …
yāmā devā … pe …	the Gods of Yama …
tusitā devā … pe …	the Joyful Gods …
nimmānaratī devā … pe …	the Gods Who Love to Create …
paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.	the Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.	They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.
Tañca kho sīlavato vadāmi no dussīlassa.	But I say that this is only for those of ethical conduct, not for the unethical.
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. (7.3–7.)	The heart’s wish of an ethical person succeeds because of their purity.
Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.	Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So yaṃ deti taṃ paccāsīsati.	Whatever they give, they expect something back.
Tassa sutaṃ hoti:	And they’ve heard:
‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.	‘The Gods of Brahmā’s Group are long-lived, beautiful, and very happy.’
Tassa evaṃ hoti:	They think:
‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti.	‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Group!’
So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.	They settle on that thought, stabilize it and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.
Tañca kho sīlavato vadāmi no dussīlassa;	But I say that this is only for those of ethical conduct, not for the unethical.
vītarāgassa no sarāgassa.	And for those free of desire, not those with desire.
Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā. (7.8)	The heart’s wish of an ethical person succeeds because of their freedom from desire.
Aṭṭha parisā—	Eight assemblies:
khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. (8)	the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
Aṭṭha lokadhammā—	Eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. (9)	gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Aṭṭha abhibhāyatanāni.	Eight dimensions of mastery.
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
Idaṃ paṭhamaṃ abhibhāyatanaṃ.	This is the first dimension of mastery.
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—	Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṃsaññī hoti.
Idaṃ dutiyaṃ abhibhāyatanaṃ.	This is the second dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
Idaṃ tatiyaṃ abhibhāyatanaṃ.	This is the third dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
Idaṃ catutthaṃ abhibhāyatanaṃ.	This is the fourth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;	They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ pañcamaṃ abhibhāyatanaṃ.	This is the fifth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ;	They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.	This is the sixth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ;	They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ sattamaṃ abhibhāyatanaṃ.	This is the seventh dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ;	They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. (10)	This is the eighth dimension of mastery.
Aṭṭha vimokkhā.	Eight liberations.
Rūpī rūpāni passati.	Having physical form, they see visions.
Ayaṃ paṭhamo vimokkho.	This is the first liberation.
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati.	Not perceiving physical form internally, they see visions externally.
Ayaṃ dutiyo vimokkho.	This is the second liberation.
Subhanteva adhimutto hoti.	They’re focused only on beauty.
Ayaṃ tatiyo vimokkho.	This is the third liberation.
Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Ayaṃ catuttho vimokkho.	This is the fourth liberation.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Ayaṃ pañcamo vimokkho.	This is the fifth liberation.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Ayaṃ chaṭṭho vimokkho.	This is the sixth liberation.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Ayaṃ sattamo vimokkho.	This is the seventh liberation.
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.	Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Ayaṃ aṭṭhamo vimokkho. (11)	This is the eighth liberation.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;	These are the teachings grouped by eight that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.

33.9 - Nines

9. Navaka	9. Nines
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;	There are teachings grouped by nine that have been rightly explained by the Buddha.
tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Katame nava?	What are the teachings grouped by nine?
Nava āghātavatthūni.	Nine grounds for resentment.
‘Anatthaṃ me acarī’ti āghātaṃ bandhati;	Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṃ me caratī’ti āghātaṃ bandhati;	Thinking: ‘They are doing wrong to me’ …
‘anatthaṃ me carissatī’ti āghātaṃ bandhati;	‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati … pe …	‘They did wrong by someone I love’ …
anatthaṃ caratīti āghātaṃ bandhati … pe …	‘They are doing wrong by someone I love’ …
anatthaṃ carissatīti āghātaṃ bandhati;	‘They will do wrong by someone I love’ …
‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati … pe …	‘They helped someone I dislike’ …
atthaṃ caratīti āghātaṃ bandhati … pe …	‘They are helping someone I dislike’ …
atthaṃ carissatīti āghātaṃ bandhati. (1)	Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Nava āghātapaṭivinayā.	Nine methods to get rid of resentment.
‘Anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.
‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	Thinking: ‘They are doing wrong to me …’ …
‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	‘They will do wrong to me …’ …
‘piyassa me manāpassa anatthaṃ acari … pe …	‘They did wrong by someone I love …’ …
anatthaṃ carati … pe …	‘They are doing wrong by someone I love …’ …
anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	‘They will do wrong by someone I love …’ …
‘appiyassa me amanāpassa atthaṃ acari … pe …	‘They helped someone I dislike …’ …
atthaṃ carati … pe …	‘They are helping someone I dislike …’ …
atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti. (2)	Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
Nava sattāvāsā.	Nine abodes of sentient beings.
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṃ paṭhamo sattāvāso.	This is the first abode of sentient beings.
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.	There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyo sattāvāso.	This is the second abode of sentient beings.
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.	There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyo sattāvāso.	This is the third abode of sentient beings.
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.	There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catuttho sattāvāso.	This is the fourth abode of sentient beings.
Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā.	There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Ayaṃ pañcamo sattāvāso.	This is the fifth abode of sentient beings.
Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.	There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṃ chaṭṭho sattāvāso.	This is the sixth abode of sentient beings.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṃ sattamo sattāvāso.	This is the seventh abode of sentient beings.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṃ aṭṭhamo sattāvāso.	This is the eighth abode of sentient beings.
Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
Ayaṃ navamo sattāvāso. (3)	This is the ninth abode of sentient beings.
Nava akkhaṇā asamayā brahmacariyavāsāya.	Nine lost opportunities for spiritual practice.
Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.	Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One.
Ayañca puggalo nirayaṃ upapanno hoti.	But a person has been reborn in hell.
Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.	This is the first lost opportunity for spiritual practice.
Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.	Furthermore, a Realized One has arisen in the world.
Ayañca puggalo tiracchānayoniṃ upapanno hoti.	But a person has been reborn in the animal realm.
Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.	This is the second lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
pettivisayaṃ upapanno hoti.	But a person has been reborn in the ghost realm.
Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.	This is the third lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
asurakāyaṃ upapanno hoti.	But a person has been reborn among the demons.
Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.	This is the fourth lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti.	But a person has been reborn in one of the long-lived orders of gods.
Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya.	This is the fifth lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go.
Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.	This is the sixth lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano:	And a person is reborn in a central country. But they have wrong view and distorted perspective:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.	This is the seventh lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.	And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish the well said from the poorly said.
Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.	This is the eighth lost opportunity for spiritual practice.
Puna caparaṃ, āvuso, tathāgato ca loke na uppanno hoti arahaṃ sammāsambuddho,	Furthermore, a Realized One has arisen in the world.
dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.	But he doesn’t teach the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
Ayaṃ navamo akkhaṇo asamayo brahmacariyavāsāya. (4)	This is the ninth lost opportunity for spiritual practice.
Nava anupubbavihārā.	Nine progressive meditations.
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain 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 … pe … tatiyaṃ jhānaṃ upasampajja viharati.	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate 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 … pe … catutthaṃ jhānaṃ upasampajja viharati.	Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
Sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati.	Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. (5)	Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Nava anupubbanirodhā.	Nine progressive cessations.
Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti.	For someone who has attained the first jhāna, sensual perceptions have ceased.
Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti.	For someone who has attained the second jhāna, the directed-thought and evaluation have ceased.
Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti.	For someone who has attained the third jhāna, rapture has ceased.
Catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti.	For someone who has attained the fourth jhāna, breathing has ceased.
Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti.	For someone who has attained the dimension of infinite space, the perception of form has ceased.
Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.	For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.	For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.
Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.	For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. (6)	For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.	These are the teachings grouped by nine that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.

33.10 - Tens

10. Dasaka	10. Tens
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.	There are teachings grouped by ten that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṃ … pe … atthāya hitāya sukhāya devamanussānaṃ.	You should all recite these in concert.
Katame dasa?	What are the teachings grouped by ten?
Dasa nāthakaraṇā dhammā.	Ten qualities that serve as protector.
Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.	Firstly, a mendicant 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.
Yaṃpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
Ayampi dhammo nāthakaraṇo. (1.1)	This is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Yaṃpāvuso, bhikkhu bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā.
Ayampi dhammo nāthakaraṇo. (1.2)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	Furthermore, a mendicant has good friends, companions, and associates.
Yaṃpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.
Ayampi dhammo nāthakaraṇo. (1.3)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ.	Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Yaṃpāvuso, bhikkhu suvaco hoti … pe … padakkhiṇaggāhī anusāsaniṃ.
Ayampi dhammo nāthakaraṇo. (1.4)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.	Furthermore, a mendicant is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Yaṃpāvuso, bhikkhu yāni tāni sabrahmacārīnaṃ … pe … alaṃ saṃvidhātuṃ.
Ayampi dhammo nāthakaraṇo. (1.5)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo.	Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.
Yaṃpāvuso, bhikkhu dhammakāmo hoti … pe … uḷārapāmojjo.
Ayampi dhammo nāthakaraṇo. (1.6)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.	Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
Yaṃpāvuso, bhikkhu santuṭṭho hoti … pe … parikkhārehi.
Ayampi dhammo nāthakaraṇo. (1.7)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Yaṃpāvuso, bhikkhu āraddhavīriyo viharati … pe … anikkhittadhuro kusalesu dhammesu.
Ayampi dhammo nāthakaraṇo. (1.8)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.	Furthermore, a mendicant is rememberful. They have utmost remembering and alertness, and can remember and recall what was said and done long ago.
Yaṃpāvuso, bhikkhu satimā hoti … pe … saritā anussaritā.
Ayampi dhammo nāthakaraṇo. (1.9)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.	Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Yaṃpāvuso, bhikkhu paññavā hoti … pe … sammādukkhakkhayagāminiyā.
Ayampi dhammo nāthakaraṇo. (1.10)	This too is a quality that serves as protector.
Dasa kasiṇāyatanāni.	Ten universal dimensions of meditation.
Pathavīkasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.	Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.
Āpokasiṇameko sañjānāti … pe …	They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …	the meditation on universal fire …
vāyokasiṇameko sañjānāti …	the meditation on universal air …
nīlakasiṇameko sañjānāti …	the meditation on universal blue …
pītakasiṇameko sañjānāti …	the meditation on universal yellow …
lohitakasiṇameko sañjānāti …	the meditation on universal red …
odātakasiṇameko sañjānāti …	the meditation on universal white …
ākāsakasiṇameko sañjānāti …	the meditation on universal space …
viññāṇakasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. (2)	They perceive the meditation on universal consciousness above, below, across, non-dual and limitless.
Dasa akusalakammapathā—	Ten ways of doing unskillful deeds:
pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. (3)	killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
Dasa kusalakammapathā—	Ten ways of doing skillful deeds:
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. (4)	refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
Dasa ariyavāsā.	Ten noble abodes.
Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.	A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?	And how has a mendicant given up five factors?
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.	It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. (5.1)	That’s how a mendicant has given up five factors.
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?	And how does a mendicant possess six factors?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā … pe …	Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body …
manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware.
Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. (5.2)	That’s how a mendicant possesses six factors.
Kathañcāvuso, bhikkhu ekārakkho hoti?	And how does a mendicant have a single guard?
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.	It’s when a mendicant’s heart is guarded by remembering.
Evaṃ kho, āvuso, bhikkhu ekārakkho hoti. (5.3)	That’s how a mendicant has a single guard.
Kathañcāvuso, bhikkhu caturāpasseno hoti?	And how does a mendicant have four supports?
Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.	After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti. (5.4)	That’s how a mendicant has four supports.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?	And how has a mendicant eliminated idiosyncratic interpretations of the truth?
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.	Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. (5.5)	That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.
Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?	And how has a mendicant totally given up searching?
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.	It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.
Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. (5.6)	That’s how a mendicant has totally given up searching.
Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti?	And how does a mendicant have unsullied intentions?
Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti.	It’s when they’ve given up sensual, malicious, and cruel intentions.
Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. (5.7)	That’s how a mendicant has unsullied intentions.
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?	And how has a mendicant stilled the physical process?
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. (5.8)	That’s how a mendicant has stilled the physical process.
Kathañcāvuso, bhikkhu suvimuttacitto hoti?	And how is a mendicant well freed in mind?
Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti.	It’s when a mendicant’s mind is freed from greed, hate, and delusion.
Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti. (5.9)	That’s how a mendicant is well freed in mind.
Kathañcāvuso, bhikkhu suvimuttapañño hoti?	And how is a mendicant well freed by wisdom?
Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.	It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.
‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.
Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti. (5.10)	That’s how a mendicant’s mind is well freed by wisdom.
Dasa asekkhā dhammā—	Ten qualities of an adept:
asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti. (6)	an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right remembering, right undistractible-lucidity, right knowledge, and right freedom.
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.	Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha.
Tattha sabbeheva saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.	You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
Atha kho bhagavā uṭṭhahitvā āyasmantaṃ sāriputtaṃ āmantesi:	Then the Buddha got up and said to Venerable Sāriputta:
“sādhu sādhu, sāriputta,	“Good, good, Sāriputta!
sādhu kho tvaṃ, sāriputta, bhikkhūnaṃ saṅgītipariyāyaṃ abhāsī”ti.	It’s good that you’ve taught this exposition of the reciting in concert.”
Idamavocāyasmā sāriputto, samanuñño satthā ahosi.	That is what Venerable Sāriputta said, and the teacher approved.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.	Satisfied, the mendicants were happy with what Sāriputta said.

34 – DN 34 Dasuttara: Up to Ten

	(derived from B. Sujato 2018/12)
Dīgha Nikāya 34	Long Discourses 34
Dasuttarasutta	Up to Ten
Evaṃ me sutaṃ—​	So I have heard.
ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi.	At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of five hundred mendicants.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the mendicants:
“āvuso bhikkhave”ti.	“Reverends, mendicants!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:
“Dasuttaraṃ pavakkhāmi,	“I will relate the teachings
dhammaṃ nibbānapattiyā;	up to ten for attaining nirvana,
Dukkhassantakiriyāya,	for making an end of suffering,
sabbaganthappamocanaṃ.	the release from all ties.

34.1 - Groups of One

1. Eko dhammo	1. Groups of One
Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo.	Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized.
Katamo eko dhammo bahukāro?	What one thing is helpful?
Appamādo kusalesu dhammesu.	Diligence in skillful qualities.
Ayaṃ eko dhammo bahukāro. (1)
Katamo eko dhammo bhāvetabbo?	What one thing should be developed?
Kāyagatāsati sātasahagatā.	remembering of the body that is full of pleasure.
Ayaṃ eko dhammo bhāvetabbo. (2)
Katamo eko dhammo pariññeyyo?	What one thing should be completely understood?
Phasso sāsavo upādāniyo.	Contact, which is accompanied by defilements and is prone to being grasped.
Ayaṃ eko dhammo pariññeyyo. (3)
Katamo eko dhammo pahātabbo?	What one thing should be given up?
Asmimāno.	The conceit ‘I am’.
Ayaṃ eko dhammo pahātabbo. (4)
Katamo eko dhammo hānabhāgiyo?	What one thing makes things worse?
Ayoniso manasikāro.	Improper attention.
Ayaṃ eko dhammo hānabhāgiyo. (5)
Katamo eko dhammo visesabhāgiyo?	What one thing leads to distinction?
Yoniso manasikāro.	Proper attention.
Ayaṃ eko dhammo visesabhāgiyo. (6)
Katamo eko dhammo duppaṭivijjho?	What one thing is hard to comprehend?
Ānantariko cetosamādhi.	The heart’s undistractible-lucidity of immediate result.
Ayaṃ eko dhammo duppaṭivijjho. (7)
Katamo eko dhammo uppādetabbo?	What one thing should be produced?
Akuppaṃ ñāṇaṃ.	Unshakable knowledge.
Ayaṃ eko dhammo uppādetabbo. (8)
Katamo eko dhammo abhiññeyyo?	What one thing should be directly known?
Sabbe sattā āhāraṭṭhitikā.	All sentient beings are sustained by food.
Ayaṃ eko dhammo abhiññeyyo. (9)
Katamo eko dhammo sacchikātabbo?	What one thing should be realized?
Akuppā cetovimutti.	The unshakable heart’s release.
Ayaṃ eko dhammo sacchikātabbo. (10)
Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.	So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

34.2 - Groups of Two

2. Dve dhammā	2. Groups of Two
Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā.	Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized.
Katame dve dhammā bahukārā?	What two things are helpful?
Sati ca sampajaññañca.	remembering and situational awareness.
Ime dve dhammā bahukārā. (1)
Katame dve dhammā bhāvetabbā?	What two things should be developed?
Samatho ca vipassanā ca.	Serenity and discernment.
Ime dve dhammā bhāvetabbā. (2)
Katame dve dhammā pariññeyyā?	What two things should be completely understood?
Nāmañca rūpañca.	Name and form.
Ime dve dhammā pariññeyyā. (3)
Katame dve dhammā pahātabbā?	What two things should be given up?
Avijjā ca bhavataṇhā ca.	Ignorance and craving for continued existence.
Ime dve dhammā pahātabbā. (4)
Katame dve dhammā hānabhāgiyā?	What two things make things worse?
Dovacassatā ca pāpamittatā ca.	Being hard to admonish and having bad friends.
Ime dve dhammā hānabhāgiyā. (5)
Katame dve dhammā visesabhāgiyā?	What two things lead to distinction?
Sovacassatā ca kalyāṇamittatā ca.	Being easy to admonish and having good friends.
Ime dve dhammā visesabhāgiyā. (6)
Katame dve dhammā duppaṭivijjhā?	What two things are hard to comprehend?
Yo ca hetu yo ca paccayo sattānaṃ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṃ visuddhiyā.	What are the causes and conditions for the corruption of sentient beings, and what are the causes and conditions for the purification of sentient beings.
Ime dve dhammā duppaṭivijjhā. (7)
Katame dve dhammā uppādetabbā?	What two things should be produced?
Dve ñāṇāni—	Two knowledges:
khaye ñāṇaṃ, anuppāde ñāṇaṃ.	knowledge of ending, and knowledge of non-arising.
Ime dve dhammā uppādetabbā. (8)
Katame dve dhammā abhiññeyyā?	What two things should be directly known?
Dve dhātuyo—	Two elements:
saṅkhatā ca dhātu asaṅkhatā ca dhātu.	the conditioned element and the unconditioned element.
Ime dve dhammā abhiññeyyā. (9)
Katame dve dhammā sacchikātabbā?	What two things should be realized?
Vijjā ca vimutti ca.	Knowledge and freedom.
Ime dve dhammā sacchikātabbā. (10)
Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.	So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

34.3 - Groups of Three

3. Tayo dhammā	3. Groups of Three
Tayo dhammā bahukārā, tayo dhammā bhāvetabbā … pe … tayo dhammā sacchikātabbā.	Three things are helpful, etc.
Katame tayo dhammā bahukārā?	What three things are helpful?
Sappurisasaṃsevo, saddhammassavanaṃ, dhammānudhammappaṭipatti.	Associating with good people, listening to the true teaching, and practicing in line with the teaching.
Ime tayo dhammā bahukārā. (1)
Katame tayo dhammā bhāvetabbā?	What three things should be developed?
Tayo samādhī—	Three kinds of undistractible-lucidity.
Ime tayo dhammā bhāvetabbā. (2)
Katame tayo dhammā pariññeyyā?	What three things should be completely understood?
Tisso vedanā—	Three feelings:
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.	pleasant, painful, and neutral.
Ime tayo dhammā pariññeyyā. (3)
Katame tayo dhammā pahātabbā?	What three things should be given up?
Tisso taṇhā—	Three cravings:
kāmataṇhā, bhavataṇhā, vibhavataṇhā.	craving for sensual pleasures, craving for continued existence, and craving to end existence.
Ime tayo dhammā pahātabbā. (4)
Katame tayo dhammā hānabhāgiyā?	What three things make things worse?
Tīṇi akusalamūlāni—	Three unskillful roots:
lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.	greed, hate, and delusion.
Ime tayo dhammā hānabhāgiyā. (5)
Katame tayo dhammā visesabhāgiyā?	What three things lead to distinction?
Tīṇi kusalamūlāni—	Three skillful roots:
alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.	non-greed, non-hate, and non-delusion.
Ime tayo dhammā visesabhāgiyā. (6)
Katame tayo dhammā duppaṭivijjhā?	What three things are hard to comprehend?
Tisso nissaraṇiyā dhātuyo—	Three elements of escape.
kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ arūpaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ.	Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.
Ime tayo dhammā duppaṭivijjhā. (7)
Katame tayo dhammā uppādetabbā?	What three things should be produced?
Tīṇi ñāṇāni—	Three knowledges:
atītaṃse ñāṇaṃ, anāgataṃse ñāṇaṃ, paccuppannaṃse ñāṇaṃ.	regarding the past, future, and present.
Ime tayo dhammā uppādetabbā. (8)
Katame tayo dhammā abhiññeyyā?	What three things should be directly known?
Tisso dhātuyo—	Three elements:
kāmadhātu, rūpadhātu, arūpadhātu.	sensuality, form, and formlessness.
Ime tayo dhammā abhiññeyyā. (9)
Katame tayo dhammā sacchikātabbā?	What three things should be realized?
Tisso vijjā—	Three knowledges:
pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ cutūpapāte ñāṇaṃ vijjā, āsavānaṃ khaye ñāṇaṃ vijjā.	recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
Ime tayo dhammā sacchikātabbā. (10)
Iti ime tiṃsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.	So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

34.4 - Groups of Four

4. Cattāro dhammā	4. Groups of Four
Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā … pe … cattāro dhammā sacchikātabbā.	Four things are helpful, etc.
Katame cattāro dhammā bahukārā?	What four things are helpful?
Cattāri cakkāni—	Four situations:
patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā.	living in a suitable region, relying on good people, right determination, and past merit.
Ime cattāro dhammā bahukārā. (1)
Katame cattāro dhammā bhāvetabbā?	What four things should be developed?
Cattāro satipaṭṭhānā—	The four kinds of remembering meditation.
idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	A mendicant meditates by observing an aspect of the body—keen, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu … pe …	They meditate observing an aspect of feelings …
citte …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	principles—keen, aware, and rememberful, rid of desire and aversion for the world.
Ime cattāro dhammā bhāvetabbā. (2)
Katame cattāro dhammā pariññeyyā?	What four things should be completely understood?
Cattāro āhārā—	Four foods:
kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.	solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.
Ime cattāro dhammā pariññeyyā. (3)
Katame cattāro dhammā pahātabbā?	What four things should be given up?
Cattāro oghā—	Four floods:
kāmogho, bhavogho, diṭṭhogho, avijjogho.	sensuality, desire for rebirth, views, and ignorance.
Ime cattāro dhammā pahātabbā. (4)
Katame cattāro dhammā hānabhāgiyā?	What four things make things worse?
Cattāro yogā—	Four bonds:
kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.	sensuality, desire for rebirth, views, and ignorance.
Ime cattāro dhammā hānabhāgiyā. (5)
Katame cattāro dhammā visesabhāgiyā?	What four things lead to distinction?
Cattāro visaṃyogā—	Four kinds of detachment:
kāmayogavisaṃyogo, bhavayogavisaṃyogo, diṭṭhiyogavisaṃyogo, avijjāyogavisaṃyogo.	detachment from the bonds of sensuality, desire for rebirth, views, and ignorance.
Ime cattāro dhammā visesabhāgiyā. (6)
Katame cattāro dhammā duppaṭivijjhā?	What four things are hard to comprehend?
Cattāro samādhī—	Four kinds of undistractible-lucidity:
hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi.	undistractible-lucidity liable to decline, stable undistractible-lucidity, undistractible-lucidity that leads to distinction, and undistractible-lucidity that leads to penetration.
Ime cattāro dhammā duppaṭivijjhā. (7)
Katame cattāro dhammā uppādetabbā?	What four things should be produced?
Cattāri ñāṇāni—	Four knowledges:
dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ, sammutiyā ñāṇaṃ.	knowledge of the present phenomena, knowledge of what follows, knowledge of others’ minds, and conventional knowledge.
Ime cattāro dhammā uppādetabbā. (8)
Katame cattāro dhammā abhiññeyyā?	What four things should be directly known?
Cattāri ariyasaccāni—	The four noble truths:
dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.	suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Ime cattāro dhammā abhiññeyyā. (9)
Katame cattāro dhammā sacchikātabbā?	What four things should be realized?
Cattāri sāmaññaphalāni—	Four fruits of the ascetic life:
sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ.	stream-entry, once-return, non-return, and perfection.
Ime cattāro dhammā sacchikātabbā. (10)
Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.	So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

34.5 - Groups of Five

5. Pañca dhammā	5. Groups of Five
Pañca dhammā bahukārā … pe … pañca dhammā sacchikātabbā.	Five things are helpful, etc.
Katame pañca dhammā bahukārā?	What five things are helpful?
Pañca padhāniyaṅgāni—	Five factors that support meditation.
idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ:	A mendicant has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.	They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.
Asaṭho hoti amāyāvī yathābhūtamattānaṃ āvīkattā satthari vā viññūsu vā sabrahmacārīsu.	They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.
Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ime pañca dhammā bahukārā. (1)
Katame pañca dhammā bhāvetabbā?	What five things should be developed?
Pañcaṅgiko sammāsamādhi—	Right undistractible-lucidity with five factors:
pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṃ.	pervaded with rapture, pervaded with pleasure, pervaded with mind, pervaded with light, and the basis for reviewing.
Ime pañca dhammā bhāvetabbā. (2)
Katame pañca dhammā pariññeyyā?	What five things should be completely understood?
Pañcupādānakkhandhā—	Five grasping aggregates:
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho.	form, feeling, perception, choices, and consciousness.
Ime pañca dhammā pariññeyyā. (3)
Katame pañca dhammā pahātabbā?	What five things should be given up?
Pañca nīvaraṇāni—	Five hindrances:
kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.	sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Ime pañca dhammā pahātabbā. (4)
Katame pañca dhammā hānabhāgiyā?	What five things make things worse?
Pañca cetokhilā—	Five kinds of emotional barrenness.
idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.	Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.
Ayaṃ paṭhamo cetokhilo.	This is the first kind of emotional barrenness.
Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati … pe …	Furthermore, a mendicant has doubts about the teaching …
saṅghe kaṅkhati vicikicchati … pe …	the Saṅgha …
sikkhāya kaṅkhati vicikicchati … pe …	the training …
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	A mendicant is angry and upset with their spiritual companions, resentful and closed off.
Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.	This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Ayaṃ pañcamo cetokhilo.	This is the fifth kind of emotional barrenness.
Ime pañca dhammā hānabhāgiyā. (5)
Katame pañca dhammā visesabhāgiyā?	What five things lead to distinction?
Pañcindriyāni—	Five faculties:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, remembering, undistractible-lucidity, and wisdom.
Ime pañca dhammā visesabhāgiyā. (6)
Katame pañca dhammā duppaṭivijjhā?	What five things are hard to comprehend?
Pañca nissaraṇiyā dhātuyo—	Five elements of escape.
idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	A mendicant focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them.
Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on renunciation, their mind is eager, confident, settled, and decided about it.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi.	Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures.
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling.
Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. (7.1)	This is how the escape from sensual pleasures is explained.
Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	Take another case where a mendicant focuses on ill will, but their mind isn’t eager …
Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on love, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena.	Their mind is in a good state … well detached from ill will.
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling.
Idamakkhātaṃ byāpādassa nissaraṇaṃ. (7.2)	This is how the escape from ill will is explained.
Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	Take another case where a mendicant focuses on harming, but their mind isn’t eager …
Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on compassion, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya.	Their mind is in a good state … well detached from harming.
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling.
Idamakkhātaṃ vihesāya nissaraṇaṃ. (7.3)	This is how the escape from harming is explained.
Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	Take another case where a mendicant focuses on form, but their mind isn’t eager …
Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on the formless, their mind is eager …
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi.	Their mind is in a good state … well detached from forms.
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling.
Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. (7.4)	This is how the escape from forms is explained.
Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.	Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident, settled, and decided about it.
Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.	But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it.
Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena.	Their mind is in a good state, well developed, well risen, well freed, and well detached from identity.
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.	They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling.
Idamakkhātaṃ sakkāyassa nissaraṇaṃ.	This is how the escape from identity is explained.
Ime pañca dhammā duppaṭivijjhā. (7.5)
Katame pañca dhammā uppādetabbā?	What five things should be produced?
Pañca ñāṇiko sammāsamādhi:	Right undistractible-lucidity with five knowledges.
‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṃyeva ñāṇaṃ uppajjati.	The following knowledges arise for you personally: ‘This undistractible-lucidity is pleasureful now, and results in pleasure in the future.’
‘Ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṃ uppajjati.	‘This undistractible-lucidity is noble and spiritual.’
‘Ayaṃ samādhi akāpurisasevito’ti paccattaṃyeva ñāṇaṃ uppajjati.	‘This undistractible-lucidity is not cultivated by corrupt people.’
‘Ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṃyeva ñāṇaṃ uppajjati.	‘This undistractible-lucidity is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’
‘So kho panāhaṃ imaṃ samādhiṃ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṃyeva ñāṇaṃ uppajjati.	‘I rememberfully enter into and emerge from this undistractible-lucidity.’
Ime pañca dhammā uppādetabbā. (8)
Katame pañca dhammā abhiññeyyā?	What five things should be directly known?
Pañca vimuttāyatanāni—	Five opportunities for freedom.
idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.	Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant.
Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it.
Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ paṭhamaṃ vimuttāyatanaṃ. (9.1)	This is the first opportunity for freedom.
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti	Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it.
yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.
Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ dutiyaṃ vimuttāyatanaṃ. (9.2)	This is the second opportunity for freedom.
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.	Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it.
Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it.
Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ tatiyaṃ vimuttāyatanaṃ. (9.3)	This is the third opportunity for freedom.
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.	Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching.
Api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.	But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it.
Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.	That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.
Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ catutthaṃ vimuttāyatanaṃ. (9.4)	This is the fourth opportunity for freedom.
Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati;	Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it.
api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.	But a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.	That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Tassa atthappaṭisaṃvedino dhammappaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.	Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels pleasure. And when pleasureful, the mind becomes undistractify-&-lucidifyd.
Idaṃ pañcamaṃ vimuttāyatanaṃ.	This is the fifth opportunity for freedom.
Ime pañca dhammā abhiññeyyā. (9.5)
Katame pañca dhammā sacchikātabbā?	What five things should be realized?
Pañca dhammakkhandhā—	Five spectrums of the teaching:
sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho.	ethics, undistractible-lucidity, wisdom, freedom, and knowledge and vision of freedom.
Ime pañca dhammā sacchikātabbā. (10)
Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.	So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

34.6 - Groups of Six

6. Cha dhammā	6. Groups of Six
Cha dhammā bahukārā … pe … cha dhammā sacchikātabbā.	Six things are helpful, etc.
Katame cha dhammā bahukārā?	What six things are helpful?
Cha sāraṇīyā dhammā.	Six warm-hearted qualities.
Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca,	Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private.
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. (1.1)	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Puna caparaṃ, āvuso, bhikkhuno mettaṃ vacīkammaṃ … pe … ekībhāvāya saṃvattati. (1.2)	Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness.
Puna caparaṃ, āvuso, bhikkhuno mettaṃ manokammaṃ … pe … ekībhāvāya saṃvattati. (1.3)	Furthermore, a mendicant consistently treats their spiritual companions with mental kindness.
Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (1.4)	Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions.
Puna caparaṃ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo … pe … ekībhāvāya saṃvattati. (1.5)	Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,	Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.	This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Ime cha dhammā bahukārā. (1.6)
Katame cha dhammā bhāvetabbā?	What six things should be developed?
Cha anussatiṭṭhānāni—	Six recollections:
buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.	the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
Ime cha dhammā bhāvetabbā. (2)
Katame cha dhammā pariññeyyā?	What six things should be completely understood?
Cha ajjhattikāni āyatanāni—	Six interior sense fields:
cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ.	eye, ear, nose, tongue, body, and mind.
Ime cha dhammā pariññeyyā. (3)
Katame cha dhammā pahātabbā?	What six things should be given up?
Cha taṇhākāyā—	Six classes of craving:
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.	craving for sights, sounds, smells, tastes, touches, and thoughts.
Ime cha dhammā pahātabbā. (4)
Katame cha dhammā hānabhāgiyā?	What six things make things worse?
Cha agāravā—	Six kinds of disrespect.
idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme … pe … saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso.	A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Ime cha dhammā hānabhāgiyā. (5)
Katame cha dhammā visesabhāgiyā?	What six things lead to distinction?
Cha gāravā—	Six kinds of respect.
idhāvuso, bhikkhu satthari sagāravo viharati sappatisso. Dhamme … pe … saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso.	A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Ime cha dhammā visesabhāgiyā. (6)
Katame cha dhammā duppaṭivijjhā?	What six things are hard to comprehend?
Cha nissaraṇiyā dhātuyo—	Six elements of escape.
idhāvuso, bhikkhu evaṃ vadeyya:	Take a mendicant who says:
‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,	‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow ill will still occupies my mind.’
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.	It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,
Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassatīti, netaṃ ṭhānaṃ vijjati.	yet somehow ill will still occupies the mind.
Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettācetovimuttī’ti. (7.1)	For it is the heart’s release by love that is the escape from ill will.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.	‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.
Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow the thought of harming still occupies my mind.’
So: ‘mā hevan’tissa vacanīyo, ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi … pe …	They should be told, ‘Not so, venerable! …
nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇācetovimuttī’ti. (7.2)	For it is the heart’s release by compassion that is the escape from thoughts of harming.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘muditā hi kho me cetovimutti bhāvitā … pe …	‘I’ve developed the heart’s release by rejoicing. …
atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow negativity still occupies my mind.’
So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca … pe …	They should be told, ‘Not so, venerable! …
nissaraṇaṃ hetaṃ, āvuso, aratiyā, yadidaṃ muditācetovimuttī’ti. (7.3)	For it is the heart’s release by rejoicing that is the escape from negativity.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘upekkhā hi kho me cetovimutti bhāvitā … pe …	‘I’ve developed the heart’s release by equanimity. …
atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow desire still occupies my mind.’
So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca … pe …	They should be told, ‘Not so, venerable! …
nissaraṇaṃ hetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’ti. (7.4)	For it is the heart’s release by equanimity that is the escape from desire.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘animittā hi kho me cetovimutti bhāvitā … pe …	‘I’ve developed the signless heart’s release. …
atha ca pana me nimittānusāri viññāṇaṃ hotī’ti.	Yet somehow my consciousness still follows after signs.’
So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca … pe …	They should be told, ‘Not so, venerable! …
nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ yadidaṃ animittā cetovimuttī’ti. (7.5)	For it is the signless release of the heart that is the escape from all signs.’
Idha panāvuso, bhikkhu evaṃ vadeyya:	Take another mendicant who says:
‘asmīti kho me vigataṃ, ayamahamasmīti na samanupassāmi,	‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.
atha ca pana me vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti.	Yet somehow the dart of doubt and indecision still occupies my mind.’
So: ‘mā hevan’tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.	They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.
Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate ayamahamasmīti asamanupassato.	It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,
Atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.	yet somehow the dart of doubt and indecision still occupy the mind.
Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṃ asmimānasamugghāto’ti.	For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’
Ime cha dhammā duppaṭivijjhā. (7.6)
Katame cha dhammā uppādetabbā?	What six things should be produced?
Cha satatavihārā.	Six consistent responses.
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā … pe …	Hearing a sound with their ears …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with their nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with their body …
manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware.
Ime cha dhammā uppādetabbā. (8)
Katame cha dhammā abhiññeyyā?	What six things should be directly known?
Cha anuttariyāni—	Six unsurpassable things:
dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ.	the unsurpassable seeing, listening, acquisition, training, service, and recollection.
Ime cha dhammā abhiññeyyā. (9)
Katame cha dhammā sacchikātabbā?	What six things should be realized?
Cha abhiññā—	Six direct knowledges.
idhāvuso, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti. (10.1)	A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca. (10.2)	With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.
Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti … pe … avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. (10.3)	They understand the minds of other beings and individuals, having comprehended them with their own mind.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. (10.4)	They recollect many kinds of past lives, with features and details.
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti … pe … (10.5)	With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.	They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ime cha dhammā sacchikātabbā. (10.6)
Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.	So these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

34.7 - Groups of Seven

7. Satta dhammā	7. Groups of Seven
Satta dhammā bahukārā … pe … satta dhammā sacchikātabbā.	Seven things are helpful, etc.

34.7.1 - Seven kinds of noble wealth:

Katame satta dhammā bahukārā?	What seven things are helpful?
Satta ariyadhanāni—	Seven kinds of noble wealth:
saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.	the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom.
Ime satta dhammā bahukārā. (1)

34.7.2 - Seven awakening factors:

Katame satta dhammā bhāvetabbā?	What seven things should be developed?
Satta sambojjhaṅgā—	Seven awakening factors:
satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.	remembering, investigation of principles, energy, rapture, tranquility, undistractible-lucidity, and equanimity.
Ime satta dhammā bhāvetabbā. (2)

34.7.3 - Seven planes of consciousness.

Katame satta dhammā pariññeyyā?	What seven things should be completely understood?
Satta viññāṇaṭṭhitiyo—	Seven planes of consciousness.
santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṃ paṭhamā viññāṇaṭṭhiti. (3.1)	This is the first plane of consciousness.
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.	There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyā viññāṇaṭṭhiti. (3.2)	This is the second plane of consciousness.
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.	There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyā viññāṇaṭṭhiti. (3.3)	This is the third plane of consciousness.
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.	There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catutthī viññāṇaṭṭhiti. (3.4)	This is the fourth plane of consciousness.
Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā … pe … ‘ananto ākāso’ti ākāsānañcāyatanūpagā.	There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṃ pañcamī viññāṇaṭṭhiti. (3.5)	This is the fifth plane of consciousness.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṃ chaṭṭhī viññāṇaṭṭhiti. (3.6)	This is the sixth plane of consciousness.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṃ sattamī viññāṇaṭṭhiti.	This is the seventh plane of consciousness.
Ime satta dhammā pariññeyyā. (3.7)

34.7.4 - Seven underlying tendencies:

Katame satta dhammā pahātabbā?	What seven things should be given up?
Sattānusayā—	Seven underlying tendencies:
kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.	sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance.
Ime satta dhammā pahātabbā. (4)

34.7.5 - Seven bad Dharmas

Katame satta dhammā hānabhāgiyā?	What seven things make things worse?
Satta asaddhammā—	Seven bad qualities:
idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.	a mendicant is faithless, shameless, imprudent, uneducated, lazy, unrememberful, and witless.
Ime satta dhammā hānabhāgiyā. (5)

34.7.6 - Seven good Dharmas

Katame satta dhammā visesabhāgiyā?	What seven things lead to distinction?
Satta saddhammā—	Seven good qualities:
idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.	a mendicant is faithful, conscientious, prudent, learned, energetic, rememberful, and wise.
Ime satta dhammā visesabhāgiyā. (6)

34.7.7 - Seven Dharma teachings of the good persons

Katame satta dhammā duppaṭivijjhā?	What seven things are hard to comprehend?
Satta sappurisadhammā—	Seven aspects of the teachings of the good persons:
idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.	a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people.
Ime satta dhammā duppaṭivijjhā. (7)

34.7.8 - Seven perceptions

Katame satta dhammā uppādetabbā?	What seven things should be produced?
Satta saññā—	Seven perceptions:
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.	the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.
Ime satta dhammā uppādetabbā. (8)

34.7.9 - Seven qualifications for graduation

Katame satta dhammā abhiññeyyā?	What seven things should be directly known?
Satta niddasavatthūni—	Seven qualifications for graduation.
idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.	A mendicant has a keen enthusiasm to undertake the training …
Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.	to examine the teachings …
Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.	to get rid of desires …
Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.	for retreat …
Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.	to rouse up energy …
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.	for remembering and alertness …
Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.	to comprehend theoretically. And they don’t lose these desires in the future.
Ime satta dhammā abhiññeyyā. (9)

34.7.10 - Seven powers of one who has ended the defilements.

Katame satta dhammā sacchikātabbā?	What seven things should be realized?
Satta khīṇāsavabalāni—	Seven powers of one who has ended the defilements.
idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.	Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent.
Yaṃpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti: ‘khīṇā me āsavā’ti. (10.1)	This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’
Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.	Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. …
Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.2)
Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi.	Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. …
Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.3)
Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.	Furthermore, a mendicant with defilements ended has well developed the four kinds of remembering meditation. …
Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.4)
Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.	Furthermore, a mendicant with defilements ended has well developed the five faculties. …
Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.5)
Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā.	Furthermore, a mendicant with defilements ended has well developed the seven awakening factors. …
Yaṃpāvuso … pe … ‘khīṇā me āsavā’ti. (10.6)
Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.	Furthermore, a mendicant with defilements ended has well developed the noble eightfold path. …
Yaṃpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti:	This is a power that a mendicant who has ended the defilements relies on to claim:
‘khīṇā me āsavā’ti.	‘My defilements have ended.’
Ime satta dhammā sacchikātabbā. (10.7)
Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.	So these seventy things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
Paṭhamabhāṇavāro niṭṭhito.	The first recitation section is finished.

34.8 - Groups of Eight

8. Aṭṭha dhammā	8. Groups of Eight
Aṭṭha dhammā bahukārā … pe … aṭṭha dhammā sacchikātabbā.	Eight things are helpful, etc.
Katame aṭṭha dhammā bahukārā?	What eight things are helpful?
Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti.	There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired.
Katame aṭṭha?	What eight?
Idhāvuso, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.	It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect.
Ayaṃ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. (1.1)	This is the first cause.
Taṃ kho pana satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:	When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions:
‘idaṃ, bhante, kathaṃ?	‘Why, sir, does it say this?
Imassa ko attho’ti?	What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.	Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
Ayaṃ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṃvattati. (1.2)	This is the second cause.
Taṃ kho pana dhammaṃ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca.	After hearing that teaching they perfect withdrawal of both body and mind.
Ayaṃ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. (1.3)	This is the third cause.
Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.	Furthermore, a mendicant 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.
Ayaṃ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. (1.4)	This is the fourth cause.
Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.	Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Ayaṃ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. (1.5)	This is the fifth cause.
Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.	Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and gaining skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.
Ayaṃ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. (1.6)	This is the sixth cause.
Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. Cirakatampi cirabhāsitampi saritā anussaritā.	Furthermore, a mendicant is rememberful. They have utmost remembering and alertness, and can remember and recall what was said and done long ago.
Ayaṃ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. (1.7)	This is the seventh cause.
Puna caparaṃ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati:	Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates.
‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo;	‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo;	Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo;	Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo;	Such are choices, such is the origin of choices, such is the ending of choices.
iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.	Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.	This is the eighth cause.
Ime aṭṭha dhammā bahukārā. (1.8)
Katame aṭṭha dhammā bhāvetabbā?	What eight things should be developed?
Ariyo aṭṭhaṅgiko maggo seyyathidaṃ—	The noble eightfold path, that is:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right remembering, and right undistractible-lucidity.
Ime aṭṭha dhammā bhāvetabbā. (2)
Katame aṭṭha dhammā pariññeyyā?	What eight things should be completely understood?
Aṭṭha lokadhammā—	Eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.	gain and loss, fame and disgrace, praise and blame, pleasure and pain.
Ime aṭṭha dhammā pariññeyyā. (3)
Katame aṭṭha dhammā pahātabbā?	What eight things should be given up?
Aṭṭha micchattā—	Eight wrong ways:
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi.	wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, and wrong undistractible-lucidity.
Ime aṭṭha dhammā pahātabbā. (4)
Katame aṭṭha dhammā hānabhāgiyā?	What eight things make things worse?
Aṭṭha kusītavatthūni.	Eight grounds for laziness.
Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti,	Firstly, a mendicant has some work to do.
tassa evaṃ hoti:	They think:
‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī’ti.	‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ paṭhamaṃ kusītavatthu. (5.1)	This is the first ground for laziness.
Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.	Furthermore, a mendicant has done some work.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti.	‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …	They lie down, and don’t rouse energy ...
idaṃ dutiyaṃ kusītavatthu. (5.2)	This is the second ground for laziness.
Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.	Furthermore, a mendicant has to go on a journey.
Tassa evaṃ hoti:	They think:
‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī’ti.	‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …	They lie down, and don’t rouse energy ...
idaṃ tatiyaṃ kusītavatthu. (5.3)	This is the third ground for laziness.
Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.	Furthermore, a mendicant has gone on a journey.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti.	‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’
So nipajjati, na vīriyaṃ ārabhati … pe …	They lie down, and don’t rouse energy ...
idaṃ catutthaṃ kusītavatthu. (5.4)	This is the fourth ground for laziness.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī’ti … pe …	‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ ...
idaṃ pañcamaṃ kusītavatthu. (5.5)	This is the fifth ground for laziness.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī’ti.	‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ ...
So nipajjati … pe …	They lie down, and don’t rouse energy ...
idaṃ chaṭṭhaṃ kusītavatthu. (5.6)	This is the sixth ground for laziness.
Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṃ hoti:	Furthermore, a mendicant feels a little sick. They think:
‘uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti.	‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’
So nipajjati … pe …	They lie down, and don’t rouse energy ...
idaṃ sattamaṃ kusītavatthu. (5.7)	This is the seventh ground for laziness.
Puna caparaṃ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā.	Furthermore, a mendicant has recently recovered from illness.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā.	‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’
Tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī’ti.
So nipajjati … pe …	They lie down, and don’t rouse energy ...
idaṃ aṭṭhamaṃ kusītavatthu.	This is the eighth ground for laziness.
Ime aṭṭha dhammā hānabhāgiyā. (5.8)
Katame aṭṭha dhammā visesabhāgiyā?	What eight things lead to distinction?
Aṭṭha ārambhavatthūni.	Eight grounds for arousing energy.
Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti:	Firstly, a mendicant has some work to do. They think:
‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ paṭhamaṃ ārambhavatthu. (6.1)	This is the first ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti.	Furthermore, a mendicant has done some work.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ ...
idaṃ dutiyaṃ ārambhavatthu. (6.2)	This is the second ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti.	Furthermore, a mendicant has to go on a journey.
Tassa evaṃ hoti:	They think:
‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ ...
idaṃ tatiyaṃ ārambhavatthu. (6.3)	This is the third ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti.	Furthermore, a mendicant has gone on a journey.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ ...
idaṃ catutthaṃ ārambhavatthu. (6.4)	This is the fourth ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’ ...
idaṃ pañcamaṃ ārambhavatthu. (6.5)	This is the fifth ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.	‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’ ...
Tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi … pe …
idaṃ chaṭṭhaṃ ārambhavatthu. (6.6)	This is the sixth ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho.	Furthermore, a mendicant feels a little sick.
Tassa evaṃ hoti:	They think:
‘uppanno kho me ayaṃ appamattako ābādho ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi … pe …	‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’ ...
idaṃ sattamaṃ ārambhavatthu. (6.7)	This is the seventh ground for arousing energy.
Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā.	Furthermore, a mendicant has recently recovered from illness.
Tassa evaṃ hoti:	They think:
‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti.	‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’
So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Idaṃ aṭṭhamaṃ ārambhavatthu.	This is the eighth ground for arousing energy.
Ime aṭṭha dhammā visesabhāgiyā. (6.8)
Katame aṭṭha dhammā duppaṭivijjhā?	What eight things are hard to comprehend?
Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.	Eight lost opportunities for spiritual practice.
Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.	Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, nirvana, awakening, as proclaimed by the Holy One.
Ayañca puggalo nirayaṃ upapanno hoti.	But a person has been reborn in hell.
Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya. (7.1)	This is the first lost opportunity for spiritual practice.
Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito.	Furthermore, a Realized One has arisen in the world.
Ayañca puggalo tiracchānayoniṃ upapanno hoti.	But a person has been reborn in the animal realm.
Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya. (7.2)	This is the second lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
pettivisayaṃ upapanno hoti.	But a person has been reborn in the ghost realm.
Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya. (7.3)	This is the third lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti.	But person has been reborn in one of the long-lived orders of gods.
Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya. (7.4)	This is the fourth lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.	But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go.
Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya. (7.5)	This is the fifth lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano:	And a person is reborn in a central country. But they have wrong view and distorted perspective:
‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.	‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya. (7.6)	This is the sixth lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.	And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish the well said from the poorly said.
Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya. (7.7)	This is the seventh lost opportunity for spiritual practice.
Puna caparaṃ … pe …	Furthermore, a Realized One has arisen in the world.
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ.	But he doesn’t teach the Dhamma leading to peace, nirvana, awakening, as announced by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish the well said from the poorly said.
Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.	This is the eighth lost opportunity for spiritual practice.
Ime aṭṭha dhammā duppaṭivijjhā. (7.8)
Katame aṭṭha dhammā uppādetabbā?	What eight things should be produced?
Aṭṭha mahāpurisavitakkā—	Eight thoughts of a great man.
appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa.	‘This teaching is for those of few wishes, not those of many wishes.
Santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa.	It’s for the contented, not the discontented.
Pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa.	It’s for the secluded, not those who enjoy company.
Āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa.	It’s for the energetic, not the lazy.
Upaṭṭhitasatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa.	It’s for the rememberful, not the unrememberful.
Samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa.	It’s for those with undistractible-lucidity, not those without undistractible-lucidity.
Paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassa.	It’s for the wise, not the witless.
Nippapañcassāyaṃ dhammo, nāyaṃ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā. (8)	This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’
Katame aṭṭha dhammā abhiññeyyā?	What eight things should be directly known?
Aṭṭha abhibhāyatanāni—	Eight dimensions of mastery.
ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—	Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṃsaññī hoti.
Idaṃ paṭhamaṃ abhibhāyatanaṃ. (9.1)	This is the first dimension of mastery.
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—	Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṃsaññī hoti.
Idaṃ dutiyaṃ abhibhāyatanaṃ. (9.2)	This is the second dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—	Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṃsaññī hoti.
Idaṃ tatiyaṃ abhibhāyatanaṃ. (9.3)	This is the third dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—	Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’
evaṃsaññī hoti.
Idaṃ catutthaṃ abhibhāyatanaṃ. (9.4)	This is the fourth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;	They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ pañcamaṃ abhibhāyatanaṃ. (9.5)	This is the fifth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ;	They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ chaṭṭhaṃ abhibhāyatanaṃ. (9.6)	This is the sixth dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ;	They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ sattamaṃ abhibhāyatanaṃ. (9.7)	This is the seventh dimension of mastery.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ;	They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.	This is the eighth dimension of mastery.
Ime aṭṭha dhammā abhiññeyyā. (9.8)
Katame aṭṭha dhammā sacchikātabbā?	What eight things should be realized?
Aṭṭha vimokkhā—	Eight liberations.
rūpī rūpāni passati.	Having physical form, they see visions.
Ayaṃ paṭhamo vimokkho. (10.1)	This is the first liberation.
Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati.	Not perceiving physical form internally, someone see visions externally.
Ayaṃ dutiyo vimokkho. (10.2)	This is the second liberation.
Subhanteva adhimutto hoti.	They’re focused only on beauty.
Ayaṃ tatiyo vimokkho. (10.3)	This is the third liberation.
Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.	Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Ayaṃ catuttho vimokkho. (10.4)	This is the fourth liberation.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Ayaṃ pañcamo vimokkho. (10.5)	This is the fifth liberation.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Ayaṃ chaṭṭho vimokkho. (10.6)	This is the sixth liberation.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Ayaṃ sattamo vimokkho. (10.7)	This is the seventh liberation.
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.	Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Ayaṃ aṭṭhamo vimokkho.	This is the eighth liberation.
Ime aṭṭha dhammā sacchikātabbā. (10.8)
Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.	So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

34.9 - Groups of Nine

9. Nava dhammā	9. Groups of Nine
Nava dhammā bahukārā … pe … nava dhammā sacchikātabbā.	Nine things are helpful, etc.
Katame nava dhammā bahukārā?	What nine things are helpful?
Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, samāhite citte yathābhūtaṃ jānāti passati, yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati.	Nine things rooted in proper attention. When you attend properly, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd. When your mind is undistractify-&-lucidifyd, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.
Ime nava dhammā bahukārā. (1)
Katame nava dhammā bhāvetabbā?	What nine things should be developed?
Nava pārisuddhipadhāniyaṅgāni—	Nine factors of trying to be pure.
sīlavisuddhi pārisuddhipadhāniyaṅgaṃ, cittavisuddhi pārisuddhipadhāniyaṅgaṃ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṃ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṃ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, paññāvisuddhi pārisuddhipadhāniyaṅgaṃ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṃ.	The factors of trying to be pure in ethics, mind, view, going beyond doubt, knowledge and vision of the variety of paths, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.
Ime nava dhammā bhāvetabbā. (2)
Katame nava dhammā pariññeyyā?	What nine things should be completely understood?
Nava sattāvāsā—	Nine abodes of sentient beings.
santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.	There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld.
Ayaṃ paṭhamo sattāvāso. (3.1)	This is the first abode of sentient beings.
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.	There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Group through the first jhāna.
Ayaṃ dutiyo sattāvāso. (3.2)	This is the second abode of sentient beings.
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.	There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance.
Ayaṃ tatiyo sattāvāso. (3.3)	This is the third abode of sentient beings.
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.	There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory.
Ayaṃ catuttho sattāvāso. (3.4)	This is the fourth abode of sentient beings.
Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā.	There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.
Ayaṃ pañcamo sattāvāso. (3.5)	This is the fifth abode of sentient beings.
Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.	There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space.
Ayaṃ chaṭṭho sattāvāso. (3.6)	This is the sixth abode of sentient beings.
Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness.
Ayaṃ sattamo sattāvāso. (3.7)	This is the seventh abode of sentient beings.
Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness.
Ayaṃ aṭṭhamo sattāvāso. (3.8)	This is the eighth abode of sentient beings.
Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā.	There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception.
Ayaṃ navamo sattāvāso.	This is the ninth abode of sentient beings.
(3.9) Ime nava dhammā pariññeyyā.
Katame nava dhammā pahātabbā?	What nine things should be given up?
Nava taṇhāmūlakā dhammā—	Nine things rooted in craving.
taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.	Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, fights, accusations, divisive speech, and lies.
Ime nava dhammā pahātabbā. (4)
Katame nava dhammā hānabhāgiyā?	What nine things make things worse?
Nava āghātavatthūni:	Nine grounds for resentment.
‘anatthaṃ me acarī’ti āghātaṃ bandhati,	Thinking: ‘They did wrong to me,’ you harbor resentment.
‘anatthaṃ me caratī’ti āghātaṃ bandhati,	Thinking: ‘They are doing wrong to me’ …
‘anatthaṃ me carissatī’ti āghātaṃ bandhati;	‘They will do wrong to me’ …
‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati … pe …	‘They did wrong by someone I love’ …
‘anatthaṃ caratī’ti āghātaṃ bandhati … pe …	‘They are doing wrong by someone I love’ …
‘anatthaṃ carissatī’ti āghātaṃ bandhati;	‘They will do wrong by someone I love’ …
‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati … pe …	‘They helped someone I dislike’ …
‘atthaṃ caratī’ti āghātaṃ bandhati … pe …	‘They are helping someone I dislike’ …
‘atthaṃ carissatī’ti āghātaṃ bandhati.	Thinking: ‘They will help someone I dislike,’ you harbor resentment.
Ime nava dhammā hānabhāgiyā. (5)
Katame nava dhammā visesabhāgiyā?	What nine things lead to distinction?
Nava āghātapaṭivinayā:	Nine methods to get rid of resentment.
‘anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.
‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	Thinking: ‘They are doing wrong to me …’ …
‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	‘They will do wrong to me …’ …
‘piyassa me manāpassa anatthaṃ acari … pe …	‘They did wrong by someone I love …’ …
anatthaṃ carati … pe …	‘They are doing wrong by someone I love …’ …
anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;	‘They will do wrong by someone I love …’ …
‘appiyassa me amanāpassa atthaṃ acari … pe …	‘They helped someone I dislike …’ …
atthaṃ carati … pe …	‘They are helping someone I dislike …’ …
atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti.	Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.
Ime nava dhammā visesabhāgiyā. (6)
Katame nava dhammā duppaṭivijjhā?	What nine things are hard to comprehend?
Nava nānattā—	Nine kinds of diversity.
dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ ().	Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.
Ime nava dhammā duppaṭivijjhā. (7)
Katame nava dhammā uppādetabbā?	What nine things should be produced?
Nava saññā—	Nine perceptions:
asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.	the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.
Ime nava dhammā uppādetabbā. (8)
Katame nava dhammā abhiññeyyā?	What nine things should be directly known?
Nava anupubbavihārā—	Nine progressive meditations.
idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna …
Vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati.	second jhāna …
Pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati.	third jhāna …
Sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati.	fourth jhāna.
Sabbaso rūpasaññānaṃ samatikkamā … pe … ākāsānañcāyatanaṃ upasampajja viharati.	Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.	Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Ime nava dhammā abhiññeyyā. (9)
Katame nava dhammā sacchikātabbā?	What nine things should be realized?
Nava anupubbanirodhā—	Nine progressive cessations.
paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti,	For someone who has attained the first jhāna, sensual perceptions have ceased.
dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti,	For someone who has attained the second jhāna, the directed-thought and evaluation have ceased.
tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti,	For someone who has attained the third jhāna, rapture has ceased.
catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti,	For someone who has attained the fourth jhāna, breathing has ceased.
ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti,	For someone who has attained the dimension of infinite space, the perception of form has ceased.
viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti,	For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.
ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti,	For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.
nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti,	For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.
saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti.	For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.
Ime nava dhammā sacchikātabbā. (10)
Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.	So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.

34.10 - Groups of Ten

10. Dasa dhammā	10. Groups of Ten
Dasa dhammā bahukārā … pe … dasa dhammā sacchikātabbā.	Ten things are helpful, ten things should be developed, ten things should be completely understood, ten things should be given up, ten things make things worse, ten things lead to distinction, ten things are hard to comprehend, ten things should be produced, ten things should be directly known, ten things should be realized.
Katame dasa dhammā bahukārā?	What ten things are helpful?
Dasa nāthakaraṇā dhammā—	Ten qualities that serve as protector.
idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.	First, a mendicant 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.
Yaṃpāvuso, bhikkhu sīlavā hoti … pe … sikkhati sikkhāpadesu.
Ayampi dhammo nāthakaraṇo. (1.1)	This is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu bahussuto … pe … diṭṭhiyā suppaṭividdhā.	Furthermore, a mendicant is learned.
Yaṃpāvuso, bhikkhu bahussuto … pe …
ayampi dhammo nāthakaraṇo. (1.2)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.	Furthermore, a mendicant has good friends, companions, and associates.
Yaṃpāvuso, bhikkhu … pe … kalyāṇasampavaṅko.
Ayampi dhammo nāthakaraṇo. (1.3)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ.	Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Yaṃpāvuso, bhikkhu … pe … anusāsaniṃ.
Ayampi dhammo nāthakaraṇo. (1.4)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ.	Furthermore, a mendicant is expert and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work.
Yaṃpāvuso, bhikkhu … pe … alaṃ saṃvidhātuṃ.
Ayampi dhammo nāthakaraṇo. (1.5)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.	Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.
Yaṃpāvuso, bhikkhu … pe … uḷārapāmojjo.
Ayampi dhammo nāthakaraṇo. (1.6)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.	Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
Yaṃpāvuso, bhikkhu … pe …
ayampi dhammo nāthakaraṇo. (1.7)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati … pe … kusalesu dhammesu.	Furthermore, a mendicant is energetic.
Yaṃpāvuso, bhikkhu … pe …
ayampi dhammo nāthakaraṇo. (1.8)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.	Furthermore, a mendicant is rememberful. They have utmost remembering and alertness, and can remember and recall what was said and done long ago.
Yaṃpāvuso, bhikkhu … pe …
ayampi dhammo nāthakaraṇo. (1.9)	This too is a quality that serves as protector.
Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.	Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Yaṃpāvuso, bhikkhu … pe …
ayampi dhammo nāthakaraṇo.	This too is a quality that serves as protector.
Ime dasa dhammā bahukārā. (1.10)
Katame dasa dhammā bhāvetabbā?	What ten things should be developed?
Dasa kasiṇāyatanāni—	Ten universal dimensions of meditation.
pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.	Someone perceives the meditation on universal earth above, below, across, non-dual and limitless.
Āpokasiṇameko sañjānāti … pe …	They perceive the meditation on universal water …
tejokasiṇameko sañjānāti …	the meditation on universal fire …
vāyokasiṇameko sañjānāti …	the meditation on universal air …
nīlakasiṇameko sañjānāti …	the meditation on universal blue …
pītakasiṇameko sañjānāti …	the meditation on universal yellow …
lohitakasiṇameko sañjānāti …	the meditation on universal red …
odātakasiṇameko sañjānāti …	the meditation on universal white …
ākāsakasiṇameko sañjānāti …	the meditation on universal space …
viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.	They perceive the meditation on universal consciousness above, below, across, non-dual and limitless.
Ime dasa dhammā bhāvetabbā. (2)
Katame dasa dhammā pariññeyyā?	What ten things should be completely understood?
Dasāyatanāni—	Ten sense fields:
cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ.	eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches.
Ime dasa dhammā pariññeyyā. (3)
Katame dasa dhammā pahātabbā?	What ten things should be given up?
Dasa micchattā—	Ten wrong ways:
micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti.	wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong remembering, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
Ime dasa dhammā pahātabbā. (4)
Katame dasa dhammā hānabhāgiyā?	What ten things make things worse?
Dasa akusalakammapathā—	Ten ways of doing unskillful deeds:
pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.	killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
Ime dasa dhammā hānabhāgiyā. (5)
Katame dasa dhammā visesabhāgiyā?	What ten things lead to distinction?
Dasa kusalakammapathā—	Ten ways of doing skillful deeds:
pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.	refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
Ime dasa dhammā visesabhāgiyā. (6)
Katame dasa dhammā duppaṭivijjhā?	What ten things are hard to comprehend?
Dasa ariyavāsā—	Ten noble abodes.
idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.	A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?	And how has a mendicant given up five factors?
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.	It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. (7.1)	That’s how a mendicant has given up five factors.
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?	And how does a mendicant possess six factors?
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, rememberful and aware.
Sotena saddaṃ sutvā … pe …	Hearing a sound with their ears …
ghānena gandhaṃ ghāyitvā …	Smelling an odor with their nose …
jivhāya rasaṃ sāyitvā …	Tasting a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	Feeling a touch with their body …
manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.	Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, rememberful and aware.
Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. (7.2)	That’s how a mendicant possesses six factors.
Kathañcāvuso, bhikkhu ekārakkho hoti?	And how does a mendicant have a single guard?
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.	It’s when a mendicant’s heart is guarded by remembering.
Evaṃ kho, āvuso, bhikkhu ekārakkho hoti. (7.3)	That’s how a mendicant has a single guard.
Kathañcāvuso, bhikkhu caturāpasseno hoti?	And how does a mendicant have four supports?
Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.	After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things.
Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti. (7.4)	That’s how a mendicant has four supports.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?	And how has a mendicant eliminated idiosyncratic interpretations of the truth?
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.	Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. (7.5)	That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.
Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?	And how has a mendicant totally given up searching?
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.	It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.
Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. (7.6)	That’s how a mendicant has totally given up searching.
Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti?	And how does a mendicant have unsullied intentions?
Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti.	It’s when they’ve given up sensual, malicious, and cruel intentions.
Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. (7.7)	That’s how a mendicant has unsullied intentions.
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?	And how has a mendicant stilled the physical process?
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and remembering.
Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. (7.8)	That’s how a mendicant has stilled the physical process.
Kathañcāvuso, bhikkhu suvimuttacitto hoti?	And how is a mendicant well freed in mind?
Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti.	It’s when a mendicant’s mind is freed from greed, hate, and delusion.
Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti. (7.9)	That’s how a mendicant is well freed in mind.
Kathañcāvuso, bhikkhu suvimuttapañño hoti?	And how is a mendicant well freed by wisdom?
Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’ti pajānāti.	It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
‘Doso me pahīno … pe …
āyatiṃ anuppādadhammo’ti pajānāti.
‘Moho me pahīno … pe …
āyatiṃ anuppādadhammo’ti pajānāti.
Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti.	That’s how a mendicant’s mind is well freed by wisdom.
Ime dasa dhammā duppaṭivijjhā. (7.10)
Katame dasa dhammā uppādetabbā?	What ten things should be produced?
Dasa saññā—	Ten perceptions:
asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.	the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.
Ime dasa dhammā uppādetabbā. (8)
Katame dasa dhammā abhiññeyyā?	What ten things should be directly known?
Dasa nijjaravatthūni—	Ten grounds for wearing away.
sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti.	For one of right view, wrong view is worn away.
Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.	And the many bad, unskillful qualities that arise because of wrong view are worn away.
Sammāsaṅkappassa micchāsaṅkappo … pe …	For one of right intention, wrong intention is worn away. …
sammāvācassa micchāvācā …	For one of right speech, wrong speech is worn away. …
sammākammantassa micchākammanto …	For one of right action, wrong action is worn away. …
sammāājīvassa micchāājīvo …	For one of right livelihood, wrong livelihood is worn away. …
sammāvāyāmassa micchāvāyāmo …	For one of right effort, wrong effort is worn away. …
sammāsatissa micchāsati …	For one of right remembering, wrong remembering is worn away. …
sammāsamādhissa micchāsamādhi …	For one of right undistractible-lucidity, wrong undistractible-lucidity is worn away. …
sammāñāṇassa micchāñāṇaṃ nijjiṇṇaṃ hoti.	For one of right knowledge, wrong knowledge is worn away. …
Sammāvimuttissa micchāvimutti nijjiṇṇā hoti.	For one of right freedom, wrong freedom is worn away.
Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.	And the many bad, unskillful qualities that arise because of wrong freedom are worn away.
Ime dasa dhammā abhiññeyyā. (9)
Katame dasa dhammā sacchikātabbā?	What ten things should be realized?
Dasa asekkhā dhammā—	Ten qualities of an adept:
asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti.	an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right remembering, right undistractible-lucidity, right knowledge, and right freedom.
Ime dasa dhammā sacchikātabbā. (10)
Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā”ti.	So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One.
Idamavocāyasmā sāriputto.	This is what Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.	Satisfied, the mendicants were happy with what Sāriputta said.
dīghanikāyo samatto.	The Long Discourses are completed.