“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.  “Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? 
“But Mister Gotama, how is one a master of the three knowledges in the training of the Noble One? 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti. 
Mister Gotama, please teach me this.” 
Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. 
This, brahmin, is a master of the three knowledges in the training of the Noble One.” 
“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. 
“Mister Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. 
Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One. 

“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti.  “Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? 
“But Mister Gotama, how is one a master of the three knowledges in the training of the Noble One? 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti. 
Mister Gotama, please teach me this.” 
Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. 
This, brahmin, is a master of the three knowledges in the training of the Noble One.” 
“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. 
“Mister Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. 
Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One. 

Vuddhihesā, kassapa, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ 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. 

“Ruṇṇamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ gītaṁ.  “Singing is regarded as wailing in the training of the Noble One. 
Ummattakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ naccaṁ. 
Dancing is regarded as madness. 
Komārakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ ativelaṁ dantavidaṁsakahasitaṁ. 
Too much laughter, showing the teeth, is regarded as childish. 

Vadho heso, kesi, ariyassa vinaye—  For it is killing in the training of the Noble One 

Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ 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.” 

ayaṁ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko.  is called poor and penniless in the training of the Noble One. 

Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti—  However, these are not sensual pleasures. In the training of the Noble One they’re called ‘kinds of sensual stimulation’. 

Vuḍḍhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ 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.” 

Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati.  These five kinds of sensual stimulation are called the world in the training of the Noble One. 
ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati. 
These five kinds of sensual stimulation are called the world in the training of the Noble One. 

“Aññathā kho, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.  “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? 
“But Mister Gotama, how is the ceremony of descent observed in the training of the Noble One? 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti. 
Mister Gotama, please teach me this.” 
Evaṁ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti. 
This is the ceremony of descent in the training of the Noble One.” 
“Aññathā, bho gotama, brāhmaṇānaṁ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. 
“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One. 
Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṁ paccorohaṇī kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of a master of the ceremony of descent observed in the training of the Noble One. 

“Aññathā kho, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti.  “The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One.” 
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? 
“But Mister Gotama, how is the ceremony of descent observed in the training of the Noble One? 
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti. 
Mister Gotama, please teach me this.” 
Evaṁ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti. 
This is the ceremony of descent in the training of the Noble One.” 
“Aññathā kho, bho gotama, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. 
“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the Noble One. 
Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṁ paccorohaṇī kalaṁ nāgghati soḷasiṁ. 
And, Mister Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of the ceremony of descent observed in the training of the Noble One. 

“Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṁ hotī”ti.  “The purity advocated by the western brahmins is quite different from that in the training of the Noble One.” 
“Yathā kathaṁ pana, bhante, ariyassa vinaye soceyyaṁ hoti? 
“But what, sir, is purity in the training of the Noble One? 
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye soceyyaṁ hotī”ti. 
Sir, please teach me this.” 

Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ 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.” 

“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. 
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. 
“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 ‘encasings’ and ‘shrouds’ in the training of the Noble One. 
Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. 
These five hindrances are called ‘obstacles’ and ‘hindrances’ and ‘encasings’ and ‘shrouds’ in the training of the Noble One. 

Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ 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. 

“Na kho, gahapatiputta, ariyassa vinaye evaṁ cha disā namassitabbā”ti.  “Householder’s son, that’s not how the six directions should be revered in the training of the Noble One.” 
“Yathā kathaṁ pana, bhante, ariyassa vinaye cha disā namassitabbā? 
“But sir, how should the six directions be revered in the training of the Noble One? 
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu, yathā ariyassa vinaye cha disā namassitabbā”ti. 
Sir, please teach me this.” 

Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti.  But in the training of the Noble One these are not called ‘self-effacement’; 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti. 
they’re called ‘blissful meditations in the present life’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 
Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. 
But in the training of the Noble One these are not called ‘self-effacement’; 
Santā ete vihārā ariyassa vinaye vuccanti. 
they’re called ‘peaceful meditations’. 

“yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā.  “The development of physical endurance that you have described is not the legitimate development of physical endurance in the noble one’s training. 

Lohitañhetaṁ, bhikkhave, ariyassa vinaye yadidaṁ mātuthaññaṁ.  For mother’s milk is regarded as blood in the training of the Noble One. 

“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.  “The cutting off of business as you describe it is one thing, householder, but the cutting off of business in the noble one’s training is quite different.” 
“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? 
“But what, sir, is cutting off of business in the noble one’s training? 
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. 
Sir, please teach me this.” 
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. 
“Householder, these eight things lead to the cutting off of business in the noble one’s training. 
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti. 
These are the eight things—stated in brief without being analyzed in detail—that lead to the cutting off of business in the noble one’s training.” 
“Ye me, bhante, bhagavatā aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā”ti. 
“Sir, please teach me these eight things in detail out of sympathy.” 
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; 
These are the eight things—stated in brief and analyzed in detail—that lead to the cutting off of business in the noble one’s training. 
na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. 
But just this much does not constitute the cutting off of business in each and every respect in the noble one’s training.” 
“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? 
“But, sir, how is there the cutting off of business in each and every respect in the noble one’s training? 
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti. 
Sir, please teach me this.” 
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti. 
That’s how there is the cutting off of business in each and every respect in the noble one’s training. 
yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti? 
Do you regard yourself as having cut off business in a way comparable to the cutting off of business in each and every respect in the noble one’s training?” 
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. 
“Who am I compared to one who has cut off business in each and every respect in the noble one’s training? 
Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. 
I am far from that. 

Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ 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. 

Maraṇañhetaṁ, sunakkhatta, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati;  For it is death in the training of the Noble One to reject the training and return to a lesser life. 

Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ 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.” 

“aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti.  “Ānanda, the development of the faculties taught by Pārāsariya is quite different from the supreme development of the faculties in the training of the Noble One.” 
yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. 
Let the Buddha teach the supreme development of the faculties in the training of the Noble One. The mendicants will listen and remember it.” 
“Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? 
“And how, Ānanda, is there the supreme development of the faculties in the training of the Noble One? 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding sights known by the eye. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding sounds known by the ear. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding smells known by the nose. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding tastes known by the tongue. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding touches known by the body. 
ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. 
In the training of the Noble One this is called the supreme development of the faculties regarding ideas known by the mind. 
Evaṁ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti. 
That’s how there is the supreme development of the faculties in the training of the Noble One. 
Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo. 
So, Ānanda, I have taught the supreme development of the faculties in the training of the Noble One, I have taught the practicing trainee, and I have taught the noble one with developed faculties. 

Vuddhi hesā, susima, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiñca saṁvaraṁ 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.” 

Vuddhi hesā, bhikkhave, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiñca saṁvaraṁ 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.” 

Maraṇañhetaṁ, bhikkhave, ariyassa vinaye yo sikkhaṁ paccakkhāya hīnāyāvattati.  For it is death in the training of the Noble One to reject the training and return to a lesser life. 

“Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko.  “Ānanda, that which is liable to wear out is called the world in the training of the Noble One. 
Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko”ti. 
That which is liable to wear out is called the world in the training of the Noble One.” 

ayaṁ vuccati ariyassa vinaye loko.  is called the world in the training of the Noble One. 
ayaṁ vuccati ariyassa vinaye loko. 
is called the world in the training of the Noble One. 

Neso, bhikkhave, ariyassa vinaye samuddo.  But that’s not the ocean in the training of the Noble One. 

Neso, bhikkhave, ariyassa vinaye samuddo.  But that’s not the ocean in the training of the Noble One. 
Ayaṁ vuccati, bhikkhave, ariyassa vinaye samuddo. 
This is called the ocean in the training of the Noble One. 
Ayaṁ vuccati, bhikkhave, ariyassa vinaye samuddo. 
This is called the ocean in the training of the Noble One. 

Evameva kho, bhikkhave, yaṁ loke piyarūpaṁ sātarūpaṁ, ayaṁ vuccati ariyassa vinaye kaṇṭako”ti.  In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the Noble One. 

Ahañca kho, bhikkhave, ariyassa vinaye udayagāminiṁ paṭipadaṁ paññāpemi;  But in the training of the Noble One I advocate a ‘get up and go’ practice