Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti.
vajjī → vajjiṁ (sya-all)And on that occasion, Ajātasattu Vedehiputta, the king of Magadha, wanted to attack the Vajjians. So evamāha:
evamāha ahaṁ hime → evam āha āhañhi me (pts)He said: “ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti.
ucchecchāmi → ucchejjāmi (sya-all, km, pts1ed); ucchijjāmi (mr) | anayabyasanaṁ āpādessāmī”ti → āpādessāmi vajjīti (bj); āpādessāmi vajjinti (sya-all, km) | hime → hi ime (bj) | vajjī → (bj); vajjiṁ (sya-all) | āpādessāmīti → āpādessāmi vajjīti (bj, cck) | hime vajjī → hi me vajjiṁ (sya-all) | ucchecchāmi vajjī → ucchejjāmi vajjiṁ (sya-all) | āpādessāmīti atha kho → āpādessāmi vajjinti athakho (sya-all) | ucchecchāmi → ucchejjāmi (pts) | anayabyasanaṁ āpādessāmīti → anayavyasanaṁ āpādessāmi vajjī ti (pts) | ucchecchāmi → ucchejjāmi (bj: aṭṭhakathā, syā, PTS) | ucchecchāmi → ucchejjāmi (cck: syā. pī.); ucchijjāmi (cck: ka.) | vajjī’’ti → āpādessāmi vajjīti (sabbattha) a. ni. 7.22 passitabbaṁ (cck note) | me → Bm K ahaṁ hi me; SS Childers and Hardy ahaṁ ime. Comp. A. iv.; 17 note 16; M. i. 545; Vin. i. 363; J. iv. 395. (pts note) | ucchejjāmi → Sdt ucchecchāmi; Bm uccijjāmi (Sc K and Sum ucchejjami), here and below. (pts note) | Vajjī → K Vajjiṁ. (pts note) | Vajjī → K Vajjin. (pts note)“I will cut down these Vajjians—so mighty, so powerful! I will destroy these Vajjians! I will bring these Vajjians to ruin—these Vajjians!”

Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:Then he addressed Vassakāra the brahman, the chief minister of Magadha: “ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:“Come, brahman. Go to the Blessed One and, on arrival, show reverence with your head to his feet in my name and ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, (saying,) ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.‘Ajātasattu Vedehiputta, the king of Magadha, lord, shows reverence with his head to the Blessed One’s feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ Evañca vadehi:And then say: ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
abhiyātukāmo → abhiyātukāmo hoti (bj) | vajjī → vajjiṁ (sya-all)‘Lord, Ajātasattu Vedehiputta, the king of Magadha, wants to attack the Vajjians. So evamāha:
evamāha ahaṁ hime → evam āha āhañhi me (pts)He says: “ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti.
hime → hi ime (bj) | vajjī vināsessāmi → vināsessa mi (bj) | āpādessāmīti → āpādessāmi vajjīti (bj); āpādessāmi vajjinti (sya-all) | ucchecchāmi vajjī → ucchejjāmi vajjiṁ (sya-all) | vajjī → vajjiṁ (sya-all) | ucchecchāmi → ucchejjāmi (pts) | anayabyasanaṁ āpādessāmīti → anayavyasanaṁ āpādessāmi vajjī ti (pts)“I will cut down these Vajjians—so mighty, so powerful! I will destroy these Vajjians! I will bring these Vajjians to ruin—these Vajjians!”’ Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi.
yathā → yathā ca (bj, sya-all, pts) | mama → mamaṁ (pts)However the Blessed One answers, having grasped it well, report to me. Na hi tathāgatā vitathaṁ bhaṇantī”ti.For Tathāgatas do not speak untruthfully.”

1. Vassakārabrāhmaṇa

“Evaṁ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi.
yojetvā bhaddaṁ → yojāpetvā (bj, pts) | yojāpetvā → yojetvā (bj: machasaṁ) | yojāpetvā → So SS; Bm K yojetvā. (pts note) | bhaddaṁ → Bm K bhaddaṁ bhaddaṁ. (pts note)Responding, “As you say, sire,” to Ajātasattu Vedehiputta, the King of Magadha, Vassakāra the brahman, the chief minister of Magadha, had auspicious vehicles yoked, got into an auspicious vehicle, left Rājagaha with the auspicious vehicles and drove toward Vulture Peak Mountain. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
yena → Hardy omits from the first bhaddāni down to yena. (pts note)Going in his vehicle as far as there was ground for a vehicle, getting down from his vehicle, he approached the Blessed One on foot.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts)On arrival, he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he told the Blessed One, “rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.
pucchati → SS add evañ ca vadeti. (pts note)“Ajātasattu Vedehiputta, the king of Magadha, Master Gotama, shows reverence with his head to Master Gotama’s feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
Rājā → evañca vadeti rājā (mr) | vajjī → vajjiṁ (sya-all) | Rājā → evañca vadeti rājā (cck: ka.)Master Gotama, Ajātasattu Vedehiputta, the king of Magadha, wants to attack the Vajjians. So evamāha:
evamāha ahaṁ hime → evam āha āhañhi me (pts)He says: ‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti.
hime → hi ime (bj) | vajjī → (bj); vajjiṁ (sya-all) | ucchecchāmi vajjī → ucchejjāmi vajjiṁ (sya-all) | āpādessāmīti → āpādessāmi vajjinti (sya-all) | ucchecchāmi → ucchejjāmi (pts) | anayabyasanaṁ āpādessāmīti → anayavyasanaṁ āpādessāmi vajjī ti (pts)‘I will cut down these Vajjians—so mighty, so powerful! I will destroy these Vajjians! I will bring these Vajjians to ruin—these Vajjians!’”

2. Rājaaparihāniyadhamma

Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
bījayamāno → vījayamāno (bj); vījiyamāno (sya-all); vījamāno (pts1ed) | bījayamāno atha kho → vījiyamāno athakho (sya-all) | bījayamāno → vījamāno (pts) | vījayamāno → vījiyamāno (bj: syā); vījayamāno (bj: machasaṁ) | bījayamāno → vījayamāno (cck: sī.); vījiyamāno (cck: syā.) | vījamāno → Bm vījayamāno; K vījiyamāno. (pts note)Now on that occasion Ven. Ānanda was standing behind the Blessed One, fanning him. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:So the Blessed One addressed Ven. Ānanda, “kinti te, ānanda, sutaṁ, ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti?
abhiṇhaṁ sannipātā → abhiṇhasannipātā (bj, sya-all) | abhiṇhaṁ- → K abhiṇhā. (pts note)“Have you heard, Ānanda, that the Vajjians meet often and meet a great deal?”

“Sutaṁ metaṁ, bhante: ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti.
abhiṇhaṁ sannipātā → abhiṇhasannipātā (bj, sya-all) | taṁ → -7 Bm sutam etaṁ, and below. (pts note)“I have heard, lord, that the Vajjians meet often and meet a great deal.”

“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
abhiṇhaṁ sannipātā → abhiṇhasannipātā (bj, sya-all) | vuddhiyeva → vuḍḍhiyeva (sya-all) | vuddhiyeva → vuḍḍhiyepha (bj: syā) | bhavissanti → abhiṇhasannipātā bhavissanti sannipātabahulātipi pāṭhakkamena bhavitabbaṁ (sya-all note) | Yāvakīvañ → Bm -kiv-, and below. (pts note)“As long as the Vajjians meet often and meet a great deal, Ānanda, their growth can be expected, not their decline.

Kinti te, ānanda, sutaṁ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?
sannipatanti → sannipātanti (bj) | vajjikaraṇīyāni → vajjīkaraṇīyāni (pts)“Have you heard, Ānanda, that the Vajjians meet in harmony, adjourn from their meetings in harmony, and conduct their Vajjian business in harmony?”

“Sutaṁ metaṁ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.
vajjikaraṇīyāni → vajjīkaraṇīyāni (pts)“I have heard that, lord.…

“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
vuddhiyeva → vuḍḍhiyeva (sya-all)“As long as the Vajjians meet in harmony, adjourn from their meetings in harmony, and conduct their Vajjian business in harmony, Ānanda, their growth can be expected, not their decline.

Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?
paññapenti → paññāpenti (pts) | paññapenti → paññāpentītipi pāṭho (sya-all note)“Have you heard, Ānanda, that the Vajjians neither decree what has been undecreed nor repeal what has been decreed, but conduct themselves, having undertaken the ancient Vajjian laws as they have been decreed?”

“Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.
paññapenti → paññāpenti (pts)“I have heard that, lord.…

“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
vuddhiyeva → vuḍḍhiyeva (sya-all) | paññapessanti → paññāpessanti (pts)“As long as the Vajjians neither decree what has been undecreed nor repeal what has been decreed, but conduct themselves, having undertaken the ancient Vajjian laws as they have been decreed, Ānanda, their growth can be expected, not their decline.

Kinti te, ānanda, sutaṁ, ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti?
garuṁ karonti → garukaronti (bj, sya-all, km, pts1ed) | garuṁ karonti → garukaronti (pts) | garukaronti → garuṁ karonti (bj: machasaṁ) | karonti → garukaronti (cck: sī. syā. pī.)“Have you heard, Ānanda, that the Vajjians honor, respect, venerate, and do homage to the Vajjian elders of the Vajjis, regarding them as worth listening to?”

“Sutaṁ metaṁ, bhante: ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti.
garuṁ karonti → garukaronti (bj, sya-all, pts)“I have heard that, lord.…

“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
garuṁ karissanti → garukarissanti (bj, sya-all, pts) | vuddhiyeva → vuḍḍhiyeva (sya-all) | vajjimahallakā → vajjīmahallakā (pts)“As long as the Vajjians honor, respect, venerate, and do homage to the Vajjian elders of the Vajjis, regarding them as worth listening to, Ānanda, their growth can be expected, not their decline.

Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?“Have you heard, Ānanda, that the Vajjians do not roughly drag off women & girls of good families and take them captive?”

“Sutaṁ metaṁ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti.“I have heard that, lord.…

“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
vuddhiyeva → vuḍḍhiyeva (sya-all)“As long as the Vajjians do not roughly drag off women & girls of good families and take them captive, Ānanda, their growth can be expected, not their decline.

Kinti te, ānanda, sutaṁ, ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti?
garuṁ karonti → garukaronti (bj, sya-all, pts)“Have you heard, Ānanda, that the Vajjians honor, respect, venerate, and do homage to the Vajjian shrines, both inside (the city) and out, and that they do not let the righteous offerings done in the past and given in the past to those shrines fall into decline?”

“Sutaṁ metaṁ, bhante: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti.
garuṁ karonti → garukaronti (bj, sya-all, pts)“I have heard that, lord.…

“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
garuṁ karissanti → garukarissanti (sya-all, pts) | vuddhiyeva → vuḍḍhiyeva (sya-all)“As long as the Vajjians honor, respect, venerate, and do homage to the Vajjian shrines, both inside (the city) and out, and do not let the righteous offerings done in the past and given in the past to those shrines fall into decline, Ānanda, their growth can be expected, not their decline.

Kinti te, ānanda, sutaṁ, ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?
phāsu → phāsuṁ (sya-all) | phāsu vihareyyunti → phāsuṁ vihareyyun ti (pts) | phāsuṁ → phāsu vihareyyuṁ (bj: machasaṁ) | phāsuṁ → Sd Bm -su, and below. (pts note)“Have you heard, Ānanda, that righteous protection, watch, and guarding for arahants is well-provided by the Vajjians (with the thought,) ‘If there are any arahants who have yet to come to our domain, may they come; and may the arahants who have come to our domain live in comfort’?

“Sutaṁ metaṁ, bhante ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti.
phāsu → phāsuṁ (bj, sya-all)“I have heard that, lord.…

“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.
bhavissati → bhavissanti (bj) | phāsu → phāsuṁ (bj, sya-all) | vuddhiyeva → vuḍḍhiyeva (sya-all) | bhavissati → Scd Bm -santi. (pts note)“As long as righteous protection, watch, and guarding for arahants is well-provided by the Vajjians (with the thought,) ‘If there are any arahants who have yet to come to our domain, may they come; and may the arahants who have come to our domain live in comfort,’ Ānanda, their growth can be expected, not their decline.”

Atha kho bhagavā vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:Then the Blessed One addressed Vassakāra the brahman, the chief minister of Magadha, “ekamidāhaṁ, brāhmaṇa, samayaṁ vesāliyaṁ viharāmi sārandade cetiye.
sārandade → sānandare (mr) | sārandade → sānandare (cck: ka.)“Once, brahman, I was staying near Vesālī at the Sārandada shrine. Tatrāhaṁ vajjīnaṁ ime satta aparihāniye dhamme desesiṁ.There I taught the Vajjians these seven conditions that lead to no decline. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.
vuddhiyeva → vuḍḍhiyeva (sya-all) | sandississanti vuddhiyeva → sandissanti vuddhi yeva (pts)As long as these seven conditions endure among the Vajjians, and as long as the Vajjians remain steadfast in these seven conditions, the Vajjians’ growth can be expected, not their decline.”

Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:When this was said, Vassakāra the brahman, the chief minister of Magadha, said to the Blessed One, “ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni.
vajjī → vajjīnaṁ (mr) | ekamekenapi → ekamekenāpi (bj) | vuddhiyeva → vuḍḍhiyeva (sya-all)“Master Gotama, even if the Vajjians are endowed with only one of these conditions that lead to no decline, the Vajjians’ growth can be expected, not their decline— Ko pana vādo sattahi aparihāniyehi dhammehi.to say nothing of all seven. Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṁ yuddhassa, aññatra upalāpanāya aññatra mithubhedā.
Akaraṇīyāva → akaraṇīyā ca (bj, sya-all, km, mr) | akaraṇīyāva → akaraṇīyā ca (sya-all) | mithubhedā → mithubhedāya (sya-all) | mithubhedā → mithubhedāya (bj: machasaṁ) | Akaraṇīyāva → akaraṇīyā ca (cck: syā. ka.) | vajjī → vajjīnaṁ (cck: ka.) | va → Bm K ca. (pts note) | mithu-bhedā → Bm K -dāya. 3 = A. iv. 21. (pts note)Nothing can be done to the Vajjians by King Ajātasattu Vedehiputta, the king of Magadha, through force of arms—except by befriending them and sowing dissension (among them). Handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.“Well, then, Master Gotama, we must go now. Many are our duties, many our responsibilities.”

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.“Then do, brahman, what you think it is now time to do.” Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.Then Vassakāra the brahman, the chief minister of Magadha, delighting in and approving of the Blessed One’s words, got up from his seat and left.

3. Bhikkhuaparihāniyadhamma

Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ āmantesi:Not long after his departure, the Blessed One addressed Ven. Ānanda: “gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.“Go, Ānanda. Have all the monks living in dependence on Rājagaha gather at the assembly hall.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca:Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda—having had all the monks living in dependence on Rājagaha gather at the assembly hall—approached the Blessed One. On arrival, having bowed down to him, he stood to one side. As he was standing there, he said to the Blessed One, “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
sannipatito → sannipātito (bj) | maññatīti → maññatīti bhikkhūnaṁ satta aparihāniyā dhammā (bj); maññasīti (pts) | maññatīti atha kho → maññasīti athakho (sya-all) | sannipātito → sananīpātito (bj: sīmu)“The Saṅgha of monks has gathered, lord. May the Blessed One do what he thinks it is now time to do.”

Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.Then the Blessed One, getting up from his seat, went to the assembly hall and, on arrival, sat down on the seat laid out. Nisajja kho bhagavā bhikkhū āmantesi:Having sat down, he addressed the monks: “satta vo, bhikkhave, aparihāniye dhamme desessāmi,
desessāmi → Scd Bm sometimes desissāmi. (pts note)“Monks, I will teach you the seven conditions that lead to no decline. taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.Listen & pay close attention. I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
abhiṇhaṁ sannipātā → abhiṇhasannipātā (bj, sya-all) | bhikkhave → (bj) | vuddhiyeva → vuḍḍhiyeva (sya-all) | vuddhiyeva bhikkhave → vuddhi yeva (pts) | ca → Scd add kho. (pts note)“Monks, as long as the monks meet often, meet a great deal, their growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
vuddhiyeva → vuḍḍhiyeva (sya-all)“As long as the monks meet in harmony, adjourn from their meetings in harmony, and conduct Saṅgha business in harmony, their growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
vuddhiyeva → vuḍḍhiyeva (sya-all) | paññapessanti → paññāpessanti (pts) | paññapessanti → paññāpessanti (bj: PTS)“As long as the monks neither decree what has been undecreed nor repeal what has been decreed, but conduct themselves, having undertaken the training rules as they have been decreed, their growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
saṅghapariṇāyakā → saṅghaparināyakā (bj, sya-all) | garuṁ karissanti → garukarissanti (bj, sya-all, pts) | vuddhiyeva → vuḍḍhiyeva (sya-all) | saṅghaparināyakā → saṅghapariṇāyakā (bj: machasaṁ) | garukarissanti → garuṁ karissannati (bj: machasaṁ) | garukarissanti → Bm garuṁ kar-. (pts note)“As long as the monks honor, respect, venerate, and do homage to the elder monks—those with seniority who have long been ordained, the fathers of the Saṅgha, leaders of the Saṅgha—regarding them as worth listening to, their growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
gacchissanti → gacchanti (bj) | vuddhiyeva → vuḍḍhiyeva (sya-all) | gacchissanti vuddhiyeva → gacchanti vuddhi yeva (pts) | ponobhavikāya → Bm K ponobbhavikāya. (pts note) | gacchanti → K gacchissanti. (pts note)“As long as the monks do not come under the sway of any arisen craving that leads to further-becoming, their growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
vuddhiyeva → vuḍḍhiyeva (sya-all) | āraññakesu → Scd ar-. (pts note)“As long as the monks see their own benefit in wilderness dwellings, their growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
phāsu → phāsuṁ (bj, sya-all, km, pts1ed) | vuddhiyeva → vuḍḍhiyeva (sya-all) | upaṭṭhapessanti kinti → upaṭṭhāpessanti kin ti (pts) | upaṭṭhapessanti → upaṭṭhāpessanti (bj: PTS) | phāsu → phāsuṁ (cck: sī. syā. pī.) | upaṭṭhāpessanti → Bm upaṭhap-; K upaṭṭhap-. (pts note) | phāsuṁ → Bm phāsu. (pts note)“And as long as the monks each keep firmly in mind: ‘If there are any well-behaved companions in the holy life who have yet to come, may they come; and may the well-behaved companions in the holy life who have come live in comfort,’ their growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
sandississanti → sandissanti (bj) | vuddhiyeva → vuḍḍhiyeva (sya-all) | sandississanti vuddhiyeva → sandissanti vuddhi yeva (pts) | parihāni → evaṁ. no parihānītītipi pāṭhena pana bhavitabbaṁ (sya-all: sī.)“As long as these seven conditions endure among the monks, and as long as the monks remain steadfast in these seven conditions, the monks’ growth can be expected, not their decline.”4

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
aparepi vo → apare pi kho (pts) | vo → kho (sya-all: sī.) | kho → K vo; A. iv.22 satta vo bh- ap- (so throughout). 10 A. iv. 22; comp. iii. 309, 310, 329. (pts note)“Monks, I will teach you seven further conditions that lead to no decline. Listen & pay close attention. I will speak.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
bhikkhū → bhikkhu (pts)“As you say, lord,” the monks responded to the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
kammārāmatamanuyuttā vuddhiyeva → kammārāmataṁ anuyuttā vuḍḍhiyeva (sya-all)“Monks, as long as the monks are not infatuated with (construction) work, do not delight in construction work, and are not committed to infatuation with construction work, the monks’ growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
bhassārāmatamanuyuttā vuddhiyeva → bhassārāmataṁ anuyuttā vuḍḍhiyeva (sya-all)“As long as the monks are not infatuated with gossip…

Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
niddārāmatamanuyuttā vuddhiyeva → niddārāmataṁ anuyuttā vuḍḍhiyeva (sya-all)“As long as the monks are not infatuated with sleeping…

Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
saṅgaṇikaratā → saṅgaṇikāratā (sya-all, pts) | saṅgaṇikārāmatamanuyuttā vuddhiyeva → saṅgaṇikārāmataṁ anuyuttā vuḍḍhiyeva (sya-all) | bhikkhū → bhikkhu (pts)“As long as the monks are not infatuated with entanglement…

Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
bhikkhave → (bj) | vuddhiyeva → vuḍḍhiyeva (sya-all)“As long as the monks are not infatuated with evil ambition and have not come under the sway of evil ambitions, the monks’ growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
pāpasampavaṅkā vuddhiyeva → pāpasampavaṅkarā vuḍḍhiyeva (sya-all) | pāpa-sampavaṅkā → Bm -vaṅkatā; K -vaṅkarā. 2 = A. iv. 23. (pts note)“As long as the monks do not have evil friends, evil companions, and evil comrades, the monks’ growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
vuddhiyeva → vuḍḍhiyeva (sya-all)“And as long as the monks do not stop half-way with lower distinctions & achievements, the monks’ growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
sandississanti → sandissanti (bj) | sandississanti vuddhiyeva → sandissanti vuddhi yeva (pts)“As long as these seven conditions endure among the monks, and as long as the monks remain steadfast in these seven conditions, the monks’ growth can be expected, not their decline.”

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe….
aparepi → aparepi satta aparihāniyā dhammā aparepi (bj) | aparepi vo → apare pi kho (pts)“Monks, I will teach you seven further conditions that lead to no decline. Listen & pay close attention. I will speak.” “As you say, lord,” the monks responded to the Blessed One. The Blessed One said: Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe…
saddhā → hirimana (bj) | bhavissanti → Bm adds pa. (pts note)“Monks, as long as the monks have conviction… hirimanā bhavissanti …
hirimanā → Sd hirīmanā; K . . . pe . . . hirimatā. (pts note)shame… ottappī bhavissanti …
ottappī → ottāpī (pts) | ottāpī → Bm K ottappī. (pts note)compunction… bahussutā bhavissanti …learning… āraddhavīriyā bhavissanti …aroused persistence… upaṭṭhitassatī bhavissanti …
upaṭṭhita-satī → A. satimanto. (pts note)established mindfulness… paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
paññavanto → paññāvanto (pts) | paññāvanto → Bm K A. paññav-. 3 A. iv. 23. (pts note)discernment, the monks’ growth can be expected, not their decline.6 Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
sandississanti → sandissanti (bj) | parihāni → parihāni aparepi satta aparihāniyā dhammā (bj) | sandississanti vuddhiyeva → sandissanti vuddhi yeva (pts)“As long as these seven conditions endure among the monks, and as long as the monks remain steadfast in these seven conditions, the monks’ growth can be expected, not their decline.”

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
aparepi vo → apare pi kho (pts)“Monks, I will teach you seven further conditions that lead to no decline. Listen & pay close attention. I will speak.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāvessanti …pe…
bhikkhu satisambojjhaṅgaṁ bhāvessanti → bhikkhū saddhā bhavissanti (sya-all) | bhikkhu → bhikkhū (pts) | bhāvessanti → Bm inserts pa. K pe. (pts note)“Monks, as long as the monks develop mindfulness as a factor for awakening… dhammavicayasambojjhaṅgaṁ bhāvessanti …analysis of qualities as a factor for awakening… vīriyasambojjhaṅgaṁ bhāvessanti …persistence as a factor for awakening… pītisambojjhaṅgaṁ bhāvessanti …rapture as a factor for awakening… passaddhisambojjhaṅgaṁ bhāvessanti …calm as a factor for awakening… samādhisambojjhaṅgaṁ bhāvessanti …concentration as a factor for awakening… upekkhāsambojjhaṅgaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
upekhā-sambojjhaṅgaṁ → Bm K upekkhā- 6 A. iv. 24. (pts note)equanimity as a factor for awakening, the monks’ growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā no parihāni.
sandississanti → sandissanti (bj) | parihāni → parihāni aparepi satta aparihāniyā dhammā (bj) | sandississanti vuddhiyeva → sandissanti vuddhi yeva (pts)“As long as these seven conditions endure among the monks, and as long as the monks remain steadfast in these seven conditions, the monks’ growth can be expected, not their decline.”

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
aparepi vo → apare pi kho (pts)“Monks, I will teach you seven further conditions that lead to no decline. Listen & pay close attention. I will speak.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti …pe…
bhāvessanti → Bm adds pa; K pe. (pts note)“Monks, as long as the monks develop the perception of inconstancy… anattasaññaṁ bhāvessanti …the perception of not-self… asubhasaññaṁ bhāvessanti …the perception of unattractiveness… ādīnavasaññaṁ bhāvessanti …the perception of drawbacks… pahānasaññaṁ bhāvessanti …the perception of abandoning… virāgasaññaṁ bhāvessanti …the perception of dispassion… nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
vuddhiyeva → vuḍḍhiyeva (sya-all)the perception of cessation, the monks’ growth can be expected, not their decline.8

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
sandississanti → sandissanti (bj) | parihāni → parihāni aparepi (bj) | vuddhiyeva → vuḍḍhiyeva (sya-all) | sandississanti vuddhiyeva → sandissanti vuddhi yeva (pts)“As long as these seven conditions endure among the monks, and as long as the monks remain steadfast in these seven conditions, the monks’ growth can be expected, not their decline.”

Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
vo → aparihāniyā dhammā apare (bj); (pts) | cha → aparepi (sya-all) | bhikkhave → K apare pi vo bh- cha. (pts note)“Monks, I will teach you six further9 conditions that lead to no decline. Listen & pay close attention. I will speak.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Yāvakīvañca, bhikkhave, bhikkhū mettaṁ kāyakammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
paccupaṭṭhāpessanti → paccupaṭṭhapessanti (sya-all) | vuddhiyeva → vuḍḍhiyeva (sya-all) | āvī → Scd K āvi; St Bm āvī. (pts note)“As long as the monks are set on bodily acts of good will with regard to their companions in the holy life, to their faces & behind their backs, the monks’ growth can be expected, not their decline. Yāvakīvañca, bhikkhave, bhikkhū mettaṁ vacīkammaṁ paccupaṭṭhāpessanti …pe…
paccupaṭṭhāpessanti → paccupaṭṭhāpessanti sabrahmacārīsu (bj, pts); paccupaṭṭhapessanti (sya-all)“As long as the monks are set on verbal acts of good will with regard to their companions in the holy life, to their faces & behind their backs… mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
āvi → āvī (bj) | paccupaṭṭhāpessanti → paccupaṭṭhapessanti (sya-all) | vuddhiyeva → vuḍḍhiyeva (sya-all)“As long as the monks are set on mental acts of good will with regard to their companions in the holy life, to their faces & behind their backs…

Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
lābhehi → lābhehi na (sya-all) | vuddhiyeva → vuḍḍhiyeva (sya-all) | appaṭivibhattabhogī → na appaṭivibhattabhogī (bj: syā) | appaṭivibhatta-bhogī → Sc bhogī; Sd appaṭivittabhogi; Bm apaṭi--bhogi; St -bhoji; K na appaṭi-. (pts note) | sādhāraṇa-bhogī → Bm -gi. (pts note)“As long as the monks, whatever righteous gains they may obtain in a righteous way—even if only the alms in their bowls—do not consume them alone, but consume them after sharing them in common with their virtuous companions in the holy life…

Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
viññūpasatthāni → viññuppasatthāni (bj) | āvi → āvī (bj) | tāni → kāni (cck) | vuddhiyeva → vuḍḍhiyeva (sya-all) | pāṭikaṅkhā → paṭikaṅkhā (sya-all) | viññuppasatthāni → viññūpasatthāni (bj: machasaṁ) | viññūpasatthāni → viññuppasatthāni (cck: sī.)“As long as the monks—with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration—dwell with their virtue in tune with that of their companions in the holy life, to their faces & behind their backs…

Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
bhikkhū → bhikkhūnaṁ (bj) | āvi → āvī (bj) | vuddhiyeva → vuḍḍhiyeva (sya-all) | sammā-dukkhakkhayāya → Sd Sammādukkakkhayā. (pts note)“And as long as the monks—with reference to the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress—dwell with their view in tune with those of their companions in the holy life, to their faces & behind their backs, the monks’ growth can be expected, not their decline.

Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.
sandississanti → sandissanti (bj) | vuddhiyeva → vuḍḍhiyeva (sya-all) | sandississanti vuddhiyeva → sandissanti vuddhi yeva (pts)“As long as these six conditions endure among the monks, and as long as the monks remain steadfast in these six conditions, the monks’ growth can be expected, not their decline.”

(…)

Tatra sudaṁ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
tatra → tatrapi (sya-all)While staying there near Rājagaha on Vulture Peak Mountain, the Blessed One often gave this Dhamma talk to the monks:

“iti sīlaṁ, iti samādhi, iti paññā.“Such is virtue, such is concentration, such is discernment. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.Concentration nurtured with virtue is of great fruit, great reward. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.Discernment nurtured with concentration is of great fruit, great reward. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
seyyathidaṁ → seyyathīdaṁ (bj: machasaṁ)The mind nurtured with discernment is rightly released from the effluents, i.e., kāmāsavā, bhavāsavā, avijjāsavā”ti.
avijjāsavāti → diṭṭhāsavā avijjāsavā ti (pts) | bhavāsavā → bhavāsavā diṭṭhāsavā (bj: sīmu) | bhavāsavā → ito paraṁ pāyato diṭṭhāsavāti dissati suttantanayena pana tayo āsavā ñātabbā (sya-all note) | diṭṭhāsavā → K omits, but gives in a note. (pts note)the effluent of sensuality, the effluent of becoming, the effluent of ignorance.”

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:Then the Blessed One, having stayed near Rājagaha as long as he pleased, said to Ven. Ānanda, “āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti.“Come, Ānanda, we will head for Ambalaṭṭhikā.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda responded to the Blessed One. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena ambalaṭṭhikā tadavasari.Then the Blessed One, together with a large Saṅgha of monks, went to Ambalaṭṭhikā. Tatra sudaṁ bhagavā ambalaṭṭhikāyaṁ viharati rājāgārake.There he stayed near Ambalaṭṭhikā at the Royal Cottage. Tatrāpi sudaṁ bhagavā ambalaṭṭhikāyaṁ viharanto rājāgārake etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
tatrāpi → tatrapi (bj, sya-all, pts) | sudaṁ → tatrāpi sudaṁ (bj: machasaṁ) | pi → Sd K omit. See 18 and p. 91. (pts note)While staying there near Ambalaṭṭhikā at the Royal Cottage, the Blessed One often gave this Dhamma talk to the monks:

“iti sīlaṁ iti samādhi iti paññā.
iti → itipi (sya-all)“Such is virtue, such is concentration, such is discernment. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.Concentration nurtured with virtue is of great fruit, great reward. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.Discernment nurtured with concentration is of great fruit, great reward. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—The mind nurtured with discernment is rightly released from the effluents, i.e., kāmāsavā, bhavāsavā, avijjāsavā”ti.
avijjāsavāti → diṭṭhāsavā avijjāsavā ti (pts)the effluent of sensuality, the effluent of becoming, the effluent of ignorance.”

Atha kho bhagavā ambalaṭṭhikāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:Then the Blessed One, having stayed near Ambalaṭṭhikā as long as he pleased, said to Ven. Ānanda, “āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti.
nāḷandā → nālandā (bj)“Come, Ānanda, we will head for Nāḷandā.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda responded to the Blessed One. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari,
nāḷandā → nālandā (bj)Then the Blessed One, together with a large Saṅgha of monks, went to Nāḷandā. tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.
nāḷandāyaṁ → nālandāyaṁ (bj) | pāvārikambavane → pāvārikambavane sāriputta sīhanādo (bj) | pāvārikambavane atha kho → pāvādikambavane athakho (sya-all)There he stayed near Nāḷandā at the Pāvādika mango grove.

4. Sāriputtasīhanāda

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:Then Ven. Sāriputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Sāriputta said to the Blessed One, “evaṁ pasanno ahaṁ, bhante, bhagavati;
bhagavati → bhagavatī (bj)“Lord, I have confidence in the Blessed One na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti.
bhiyyobhiññataro → bhiyyobhiññātaro (sya-all) | bhiyyo’bhiññataro → bhiyyobhiññātaro (bj: syā) | bhiññataro → K bhiyyobhiññātaro. (pts note)that there neither has been nor will be nor is currently found a contemplative or brahman whose direct knowledge of self-awakening is greater than that of the Blessed One!”

“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:
āsabhī vācā → āsabhivācā (sya-all, km) | vācā → āsabhivācā (bj: syā) | vācā → āsabhivācā (cck: syā.) | āsabhī → Bm asambhī, and below; K āsabhi-. (pts note)“Grand is this bull-statement you have spoken, Sāriputta; categorical this lion’s roar you have roared: ‘evaṁpasanno ahaṁ, bhante, bhagavati;‘Lord, I have confidence in the Blessed One na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’ti.
bhiyyobhiññataro → bhiyyobhiññātaro (sya-all) | sambodhiyanti kiṁ te → sambodhiyan ti kin nu (pts)that there neither has been nor will be nor is currently found a contemplative or brahman whose direct knowledge of self-awakening is greater than that of the Blessed One!’

Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
te → kiṁ nu (sya-all, km, pts1ed, mr) | kinte → kinnu (bj: syā, PTS) | te → kiṁ nu (cck: syā. pī. ka.)So then, Sāriputta, have you encompassed with your awareness the awareness of all the worthy ones, the rightly self-awakened ones that have been in the past and known: ‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti?‘Such was their virtue, such their Dhamma, such their discernment, such their (meditative) dwelling, such their release’?”

“No hetaṁ, bhante”.
bhante → bhanteti (sya-all)“No, lord.”

“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
pana te → kiṁ pana (sya-all, km, pts1ed, mr) | te → (pts) | te → kiṁ pana (cck: syā. pī. ka.)“Then have you encompassed with your awareness the awareness of all the worthy ones, the rightly self-awakened ones that will be in the future and known: ‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto bhavissanti itipī’”ti?‘Such will be their virtue, such their Dhamma, such their discernment, such their (meditative) dwelling, such their release’?”

“No hetaṁ, bhante”.
bhante → bhanteti (sya-all)“No, lord.”

“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito:
te → kiṁ pana (bj: syā, PTS) | te → Bm omits; K te ahaṁ. (pts note)“Then have you encompassed with your awareness my awareness—the awareness of the worthy one, the rightly self-awakened one in the present—and known: ‘evaṁsīlo bhagavā itipi, evaṁdhammo evaṁpañño evaṁvihārī evaṁvimutto bhagavā itipī’”ti?‘Such is his virtue, such his Dhamma, such his discernment, such his (meditative) dwelling, such his release’?”

“No hetaṁ, bhante”.
bhante → bhanteti (sya-all)“No, lord.”

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi.
ca → (bj) | cetopariyañāṇaṁ → cetopariññāya ñāṇaṁ (sya-all) | ettha ca → etth eva (pts) | hi → ettha ca hi (bj: machasaṁ) | cetopariyañāṇaṁ → cetopariññāyañāṇaṁ (bj: syā) | cetopariyañāṇaṁ → cetopariññāyañāṇaṁ (cck: syā.); cetasā cetopariyāyañāṇaṁ (cck: ka.) | hi → ettheva hi (sya-all: sī.) | ñāṇaṁ → cetopariññāṇaṁ (sya-all: sī.) | hi → Bm ettha carahi; K ettha ca hi. (pts note)“Then, Sāriputta, if you don’t have knowledge of the awareness of the worthy ones, the rightly self-awakened ones of the past, future, & present, Atha kiñcarahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:
kiñcarahi → kiñcetarahi (sya-all) | āsabhī vācā → āsabhivācā (sya-all) | carahi → K kiñcetarahi. (pts note)how is it that just now you spoke this grand bull-statement and roared this categorical lion’s roar: ‘evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti?
bhiyyobhiññataro → bhiyyobhiññātaro (sya-all) | bhagavatā → bhagavato (bj: syā)‘Lord, I have confidence in the Blessed One that there neither has been nor will be nor is currently found a contemplative or brahman whose direct knowledge of self-awakening is greater than that of the Blessed One’?”

“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi,
me → panetaṁ (bj) | cetopariyañāṇaṁ → cetopariññāya ñāṇaṁ (sya-all)“Lord, I don’t have knowledge of the awareness of the worthy ones, the rightly self-awakened ones of the past, future, & present, api ca me dhammanvayo vidito.
me → me bhante (bj); (pts) | api ca me → apica (sya-all)but I have known the consistency of the Dhamma. Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ,
daḷhuddhāpaṁ → daḷhuddāpaṁ (bj); daḷhadvāraṁ (sya-all) | daḷhuddhāpaṁ daḷhapākāratoraṇaṁ → daḷhuddāpaṁ daḷha pākāratoraṇaṁ (pts) | daḷhuddāpaṁ → daḷahuddhāpaṁ (bj: machasaṁ); daḷahadvāraṁ (bj: syā) | daḷhadvāraṁ → dalhuddāpaṁ (sya-all: sī.) | daḷhuddāpaṁ → K daḷhadvāraṁ. (pts note)It’s as if there were a royal frontier city with strong ramparts, strong walls & arches, and a single gate. tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā.
viyatto → byatto (bj) | aññātānaṁ → añātānaṁ (sya-all) | aññātānaṁ → añātānaṁ (bj: syā)In it would be a wise, competent, & intelligent gatekeeper to keep out those he didn’t know and to let in those he did. So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.
samantā → sāmantā (bj) | biḷāranikkhamanamattampi → biḷāranissakkanamattampi (bj, pts); biḷāranikkhamanamattaṁpi na passeyya (sya-all) | anupariyāyapathaṁ → anucariyāya pathaṁ (sya-all) | sāmantā → samantā (bj: syā) | anupariyāyapathaṁ → anucariyāyapathaṁ (bj: syā) | biḷāranissakkanamattampi → biḷāranikakhamatanamantaṁ (bj: sīmu) | anupariyāyapathaṁ → anucariyāyapathaṁ (cck: syā.) | biḷāranikkhamanamattaṁpi → vilāranissakkanamattampi (sya-all: sī.) | biḷāra-nissakkana-mattam → Bm K nikkhamana. (pts note)Walking along the path encircling the city, he wouldn’t see a crack or an opening in the walls big enough for even a cat to slip through. Tassa evamassa:
Tassa evamassa → na passeyya tassa evamassa (sya-all, km) | evamassa → na passeyya tassa evamassa (cck: syā.)The thought would occur to him: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.
kho → (bj) | va → Scd ca; K omits. (pts note)‘Whatever large creatures enter or leave the city all enter or leave it through this gate.’

Evameva kho me, bhante, dhammanvayo vidito:“In the same way, I have known the consistency of the Dhamma: ‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu.
catūsu → catusu (bj, pts) | supatiṭṭhitacittā sattabojjhaṅge → suppatiṭṭhitacittā sattasambojjhaṅge (bj) | sattasambojjhaṅge → bojjhaṅge (bj: machasaṁ) | te → Bm vata. (pts note) | dubbalīkaraṇe → Sc Bm dubbalik-. (pts note) | catusu → Bm K catūsu. (pts note)‘All those who were worthy ones, the rightly self-awakened ones in the past awoke to the unexcelled right self-awakening after having abandoned the five hindrances—those defilements of awareness that weaken discernment—having well-established their minds in the four establishings of mindfulness and having developed, as they have come to be, the seven factors for awakening. Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti.
sammāsambuddhā → sammāsambuddho (bj) | supatiṭṭhitacittā satta bojjhaṅge → suppatiṭṭhitacittā sattasambojjhaṅge (bj) | catūsu → catusu (pts)All those who will be worthy ones, the rightly self-awakened ones in the future will awaken to the unexcelled right self-awakening after having abandoned the five hindrances—those defilements of awareness that weaken discernment—having well-established their minds in the four establishings of mindfulness and having developed, as they have come to be, the seven factors for awakening. Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti.
supatiṭṭhitacitto satta bojjhaṅge → suppatiṭṭhitacitto sattasambojjhaṅge (bj) | catūsu → catusu (pts)The Blessed One who is now the worthy one, the rightly self-awakened one has awakened to the unexcelled right self-awakening after having abandoned the five hindrances—those defilements of awareness that weaken discernment—having well-established his mind in the four establishings of mindfulness and having developed, as they have come to be, the seven factors for awakening.”

Tatrapi sudaṁ bhagavā nāḷandāyaṁ viharanto pāvārikambavane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
nāḷandāyaṁ → nālandāyaṁ (bj) | pāvārikambavane → pāvādikambavane (sya-all) | pi → SS omit, but Bm K have the pi here. See 14. (pts note)While staying there near Nāḷandā at the Pāvādika mango grove, the Blessed One often gave this Dhamma talk to the monks:

“iti sīlaṁ, iti samādhi, iti paññā.
iti → itipi (sya-all)“Such is virtue, such is concentration, such is discernment. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.Concentration nurtured with virtue is of great fruit, great reward. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.Discernment nurtured with concentration is of great fruit, great reward. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—The mind nurtured with discernment is rightly released from the effluents, i.e., kāmāsavā, bhavāsavā, avijjāsavā”ti.
avijjāsavāti → diṭṭhāsavā avijjāsavā ti (pts)the effluent of sensuality, the effluent of becoming, the effluent of ignorance.”

5. Dussīlaādīnava

Atha kho bhagavā nāḷandāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
nāḷandāyaṁ → nālandāyaṁ (bj)Then the Blessed One, having stayed near Nāḷandā as long as he pleased, said to Ven. Ānanda, “āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti.“Come, Ānanda, we will head for Pāṭali Village.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda responded to the Blessed One. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.Then the Blessed One, together with a large Saṅgha of monks, went to Pāṭali Village.

Assosuṁ kho pāṭaligāmikā upāsakā: “bhagavā kira pāṭaligāmaṁ anuppatto”ti.
pāṭaligāmikā → pāṭaligāmiyā (bj, sya-all, pts)The lay followers of Pāṭali Village heard, Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ:
pāṭaligāmikā → pāṭaligāmiyā (bj, sya-all, pts) | atha kho pāṭaligāmikā → athakho pāṭaligāmiyā (sya-all)“The Blessed One, they say, has reached Pāṭali Village.” So they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti.
no → Scd omit. (pts note)“Lord, may the Blessed One acquiesce to (the use of) the rest-house hall.” Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced with silence.

Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena āvasathāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññapetvā udakamaṇikaṁ patiṭṭhāpetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ:
sabbasanthariṁ → sabbasantharitaṁ santhataṁ (sya-all, km); sabbasanthariṁ santhataṁ (mr) | pāṭaligāmikā → pāṭaligāmiyā (bj, sya-all, pts) | paññapetvā → paññāpetvā (bj) | patiṭṭhāpetvā telapadīpaṁ → patiṭṭhapetvā telappadīpaṁ (bj) | atha kho pāṭaligāmikā → athakho pāṭaligāmiyā (sya-all) | paññapetvā udakamaṇikaṁ → paññāpetvā udakamaṇiṁ (pts) | etadavocuṁ sabbasantharisanthataṁ → etad avocuṁ sabbasanthariṁ santhataṁ (pts) | sabbasanthariṁ → sabbasantharitaṁ satthataṁ (cck: syā.); sabbasanthariṁ santhataṁ (cck: ka.) | sabbasantharitaṁ → sabbasanthariṁ (sya-all: sī. yu.) | udaka-maṇiṁ → Bm K Ud. maṇikaṁ; cp. below. (pts note)Sensing his acquiescence, the lay followers of Pāṭali Village got up from their seats and, bowing down to him and circumambulating him, went to the rest-house hall. On arrival, they spread it all over with felt rugs, arranged seats, set out a water vessel, and raised an oil lamp. Then they went to the Blessed One and, on arrival, having bowed down to him, stood to one side. As they were standing there, they said to him, “sabbasantharisanthataṁ, bhante, āvasathāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito;
sabbasantharisanthataṁ → sabbasattharisanthataṁ (bj); sabbasantharitaṁ santhataṁ (sya-all) | sabbasattharisanthataṁ → sabbasantharitaṁ santhataṁ (bj: syā); sabbasanthariṁ santhataṁ (bj: sīmu) | sabbasantharisanthataṁ → sabbasanthariṁ santhataṁ (cck: sī. syā. pī. ka.)“Lord, the rest-house hall has been covered all over with felt rugs, seats have been arranged, a water vessel has been set out, and an oil lamp raised. yassadāni, bhante, bhagavā kālaṁ maññatī”ti.May the Blessed One do what he thinks it is now time to do.”

Atha kho bhagavā sāyanhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
sāyanhasamayaṁ → pubbaṇhasamayaṁ (km) | sāyanhasamayaṁ → sāyaṇhasamayaṁ (bj); pubbaṇhasamayaṁ (sya-all); (pts) | sāyanhasamayaṁ → idaṁ padaṁ vinayamahāvagga na dissati (cck note) | puratthābhimukho → puratthimābhimukho (cck: ka.) | Bhagavā → Bm adds sāyaṇha-samaye; K and Ud. add pubbaṇhasamayaṁ. (pts note) | puratthābhimukho → Bm puratthimābhi-, and below. (pts note)So the Blessed One, in the evening, after adjusting his lower robe and taking his bowl & outer robe, went together with the Saṅgha of monks to the rest-house hall. On arrival he washed his feet, entered the hall, and sat with his back to the central post, facing east. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā.
bhagavantameva → bhagavantaṁ yeva (bj, sya-all, pts) | pacchimaṁ bhittiṁ → pacchimabhittiṁ (sya-all) | purakkhatvā → purekkhitvā (bj: sīmu) | purakkhatvā → Bm -khitvā, and below. (pts note)The Saṅgha of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantameva purakkhatvā.
pāṭaligāmikāpi → pāṭaligāmiyā pi (bj, sya-all, pts) | bhagavantameva → bhagavantaṁ yeva (bj, sya-all, pts) | purakkhatvā → purakkhatvā pāṭaliyāgāmiyānaṁ upāsakānaṁ ovādo (bj) | puratthimaṁ bhittiṁ → puratthimabhittiṁ (sya-all) | pacchimābhimukhā → pacchābhimukhā (pts) | purakkhatvā → purekkhitvā (bj: sīmu) | pacchābhimukhā → Bm pacchimābhi-. (pts note)The lay followers of Pāṭali Village washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One.

(…)

Atha kho bhagavā pāṭaligāmike upāsake āmantesi:
pāṭaligāmike → pāṭaligāmiye (bj, sya-all, pts)Then the Blessed One addressed the lay followers of Pāṭali Village,

“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.“Householders, there are these five drawbacks coming from an unvirtuous person’s defect in virtue. Katame pañca?Which five?

Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati.
nigacchati → Bm gacchati. (pts note)“There is the case where an unvirtuous person, defective in virtue, by reason of heedlessness undergoes the loss/confiscation of great wealth. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
sīlavipattiyā → sīlaṁ vipattiyā (bj)This is the first drawback coming from an unvirtuous person’s defect in virtue.

Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.“And further, the bad reputation of the unvirtuous person, defective in virtue, gets spread about. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.This is the second drawback coming from an unvirtuous person’s defect in virtue.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto.“And further, whatever assembly the unvirtuous person, defective in virtue, approaches—whether of noble warriors, brahmans, householders, or contemplatives—he/she does so without confidence & abashed. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.This is the third drawback coming from an unvirtuous person’s defect in virtue.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti.“And further, the unvirtuous person, defective in virtue, dies confused. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
sīlavipattiyā → sūlavipattiyā (pts)This is the fourth drawback coming from an unvirtuous person’s defect in virtue.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
upapajjati → uppajjati (pts) | uppajjati → Bm K Ud. upap-, and below. (pts note)“And further, the unvirtuous person, defective in virtue—on the break-up of the body, after death—reappears in a plane of deprivation, a bad destination, a lower realm, hell. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.This is the fifth drawback coming from an unvirtuous person’s defect in virtue.

Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.“These, householders, are the five drawbacks coming from an unvirtuous person’s defect in virtue.

6. Sīlavantaānisaṁsa

Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya.“Householders, there are these five rewards coming from a virtuous person’s consummation in virtue. Katame pañca?Which five?

Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati.“There is the case where a virtuous person, consummate in virtue, by reason of heedfulness acquires a great mass of wealth. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.This is the first reward coming from a virtuous person’s consummation in virtue.

Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.“And further, the fine reputation of the virtuous person, consummate in virtue, gets spread about. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.This is the second reward coming from a virtuous person’s consummation in virtue.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamati amaṅkubhūto.
sīlasampanno → sīlasampannā (bj)“And further, whatever assembly the virtuous person, consummate in virtue, approaches—whether of noble warriors, brahmans, householders, or contemplatives—he/she does so with confidence & unabashed. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.This is the third reward coming from a virtuous person’s consummation in virtue.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti.“And further, the virtuous person, consummate in virtue, dies unconfused. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.This is the fourth reward coming from a virtuous person’s consummation in virtue.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
upapajjati → uppajjati (pts)“And further, the virtuous person, consummate in virtue—on the break-up of the body, after death—reappears in a good destination, a heavenly world. Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.This is the fifth reward coming from a virtuous person’s consummation in virtue.

Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.“These, householders, are the five rewards coming from a virtuous person’s consummation in virtue.”

Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:
pāṭaligāmike → pāṭaligāmiye (bj, sya-all, pts)Then the Blessed One—having instructed, urged, roused, & encouraged the lay followers of Pāṭali Village for a large part of the night with Dhamma talk—dismissed them, saying, “abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti.
yassadāni tumhe → yassa dāni (pts) | dāni → Bm K add tumhe. (pts note)“The night is far gone, householders. Do what you think it is now time to do.”

“Evaṁ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
pāṭaligāmikā → pāṭaligāmiyā (bj, sya-all, pts) | paṭissutvā → Vin. paṭisuṇitvā. (pts note)Responding, “As you say, lord,” to the Blessed One, the lay followers of Pāṭali Village got up from their seats and, bowing down to him and circumambulating him, left. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.
pāṭaligāmikesu → pāṭaligāmiyesu (bj, sya-all, pts) | pāvisi → pāvisi pāṭalīnagaramāpanaṁ (bj) | Pāṭaligāmiyesu → Bm -kesu. (pts note)Then the Blessed One, not long after they had left, entered an empty building.

7. Pāṭaliputtanagaramāpana

Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
sunidhavassakārā → sunīdhavassakārā (bj, pts) | sunīdhavassakārā → sunīdha vassakārā (bj: machasaṁ) | sunidhavassakārā → sunīdhavassakārā (cck: syā. ka.)Now on that occasion, Sunidha & Vassakāra, the chief ministers of Magadha, were building a city at Pāṭali Village to preempt the Vajjians. Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti.
sahasseva → sahassasahasseva (bj udānaṭṭhakathā); sahassasseva (pts1ed, mr); sahassaseva (ṭīkāyaṁ pāṭhantaraṁ) | tena → tena kho pana (bj, sya-all, pts) | sahasseva → sahassass eva (pts) | sahasseva → sahassasseva (cck: sī. pī. ka.); sahassaseva (cck: ṭīkāyaṁ pāṭhantaraṁ); sahassasahasseva (cck: udānaṭṭhakathā) | pana → Bm omits kho pana. Vin. omits From tena to parigaṇhanti, and puts the following sentences into 27. Ud. has them in both . (pts note) | parigaṇhanti → Bm K parigg- and below. (pts note)And on that occasion many devas by the thousands were occupying sites in Pāṭali Village. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
raññaṁ → Vin. rajūnaṁ thrice. (pts note)In the area where devas of great influence occupied sites, there the minds of the king’s royal ministers of great influence were inclined to build their homes. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
yasmiṁ → yamhi (sya-all)In the area where devas of middling influence occupied sites, there the minds of the king’s royal ministers of middling influence were inclined to build their homes. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
yasmiṁ → yamhi (sya-all)In the area where devas of low influence occupied sites, there the minds of the king’s royal ministers of low influence were inclined to build their homes.

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.
devatāyo sahasseva → devatāye sahassasahasseva (bj) | sahasseva → sahassass eva (pts) | sahassasahasseva → sahassasseva (bj: sīmu, PTS); sahasseva (bj: machasaṁ) | atikkanta-mānusakena → Bm mānuss-. (pts note)The Blessed One, with the divine eye—purified and surpassing the human—saw those devas by the thousands occupying sites in Pāṭali Village. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:
paccūsasamayaṁ → paccūsasamaye (sya-all)Then, getting up in the last watch of the night, the Blessed One addressed Ven. Ānanda, “Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti?
kho → ko nu kho (bj, sya-all, km, pts1ed, mr) | māpentī”ti → māpeti (si); māpetīti (sya-all, km, pts1ed, mr) | ke nu → konu (bj) | ke → ko (sya-all, pts) | māpentīti → māpetīti (sya-all) | māpentīti sunidhavassakārā → māpetīti sunīdhavassakārā (pts) | kho → konukho (bj: sīmu) | māpentī?ti → māpetī (bj: sīmu) | kho → ko nu kho (cck: sī. syā. pī. ka.) | māpentī’’ti → māpetīti (cck: sī. syā. pī. ka.) | Ko → Vin. ke . . . māpentīti. (pts note)“Ānanda, who is building a city at Pāṭali Village?”

“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.
sunidhavassakārā → sunīdhavassakārā (bj)“Sunidha & Vassakāra, the chief ministers of Magadha, lord, are building a city at Pāṭali Village to preempt the Vajjians.”

“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā;
saddhiṁ → saddhiṁ sakko (sya-all)“Ānanda, it’s as if they had consulted the Devas of the Thirty-three: evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
sunidhavassakārā → sunīdhavassakārā (bj, pts)That’s how Sunidha & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians. Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.
sahasseva → sahassasahasseva (bj); sahassass eva (pts) | Idhāhaṁ → Scdt Childers imāhaṁ. (pts note)“Just now, Ānanda—with the divine eye—purified and surpassing the human—I saw many devas by the thousands occupying sites in Pāṭali Village. Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
yasmiṁ ānanda → yamhi (sya-all) | ānanda → (pts)In the area where devas of great influence occupy sites, there the minds of the king’s royal ministers of great influence are inclined to build their homes. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
yasmiṁ → yamhi (sya-all)In the area where devas of middling influence occupy sites, there the minds of the king’s royal ministers of middling influence are inclined to build their homes. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
yasmiṁ → yamhi (sya-all)In the area where devas of low influence occupy sites, there the minds of the king’s royal ministers of low influence are inclined to build their homes. Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ.
vaṇippatho → viṇippatho (sya-all) | vaṇippatho → vaṇipapātho (bj: syā) | vaṇippatho → Sd vanipphato. (pts note)“Ānanda, as far as the sphere of the Ariyans extends, as far as merchants’ roads extend, this will be the supreme city: Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—Pāṭaliputta, where the seedpods of the Pāṭali plant break open. There will be three dangers for Pāṭaliputta: aggito vā udakato vā mithubhedā vā”ti.
mithubhedā → Sc bhedato; Sd bhedo; Vin. abbhantarato mithubhedā. (pts note)from fire, from water, or from the breaking of alliances.”

Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu,
sunidhavassakārā → sunīdhavassakārā (bj, pts)Then Sunidha & Vassakāra, the chief ministers of Magadha, went to the Blessed One and, on arrival, exchanged courteous greetings with him. sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts) | sunidhavassakārā → sunīdhavassakārā (bj, pts)After an exchange of friendly greetings & courtesies, they stood to one side. As they were standing there, they said to him, “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
no → no bhante (sya-all)“May Master Gotama acquiesce to our meal today, together with the Saṅgha of monks.” Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced with silence.

Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ:
sunidhavassakārā → sunīdhavassakārā (bj, pts) | āvasathe → -2 Vin. omits. (pts note)Then Sunidha & Vassakāra, the chief ministers of Magadha, understanding the Blessed One’s acquiescence, went to their rest-house. On arrival, after having exquisite staple & non-staple food prepared in their rest-house, they announced the time to the Blessed One: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.“It’s time, Master Gotama. The meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
pubbaṇhasamayaṁ → pubbanhasamayaṁ (bj) | sunidhavassakārānaṁ → sunīdhavassakārānaṁ (bj, pts) | āvasatho → Vin. parivesanā. (pts note) | nisīdi → Vin. adds saddhiṁ bhikkhusaṁghena. (pts note)Then the Blessed One, early in the morning, adjusted his lower robe and—taking his bowl & outer robe—went together with the Saṅgha of monks to the rest-house of Sunidha & Vassakāra, the chief ministers of Magadha. On arrival, he sat down on the seat laid out. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.
sunidhavassakārā → sunīdhavassakārā (bj, pts)Sunidha & Vassakāra, with their own hands, served & satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple & non-staple food. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu.
sunidhavassakārā → sunīdhavassakārā (bj, pts) | onītapattapāṇiṁ → oṇītapattapāṇiṁ (pts)Then, when the Blessed One had finished his meal and had rinsed his bowl & hands, Sunidha & Vassakāra, taking a low seat, sat to one side.

Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:
sunidhavassakāre → sunīdhavassakāre (bj, pts)As they were sitting there, the Blessed One gave his approval with these verses:

“Yasmiṁ padese kappeti, vāsaṁ paṇḍitajātiyo;
paṇḍitajātiyo sīlavantettha → paṇḍitajātiko sīlavant ettha (pts) | paṇḍitajātiyo → paṇḍitajātiko (bj: PTS) | paṇḍita-jātiko → Bm K Vin. Ud. -yo. (pts note)In whatever place a wise person makes his dwelling, Sīlavantettha bhojetvā, saññate brahmacārayo.
brahmacārayo → brahmacārino (sya-all, km) | brahmacārayo → brahmacārino (bj: machasaṁ) | brahmacārayo → brahmacārino (cck: syā.) | brahmacārayo → Sd K -riyo; Bm Vin. -riye. (pts note)—there providing food for the virtuous, the restrained, the restrained, leaders of the holy life—

Yā tattha devatā āsuṁ, tāsaṁ dakkhiṇamādise;
āsuṁ → assu (pts) | āsuṁ → asasu (bj: PTS) | assu → Bm K Vin. Ud. āsum. (pts note)to the devas there. they, receiving honor, will honor him; Tā pūjitā pūjayanti, mānitā mānayanti naṁ.
pūjitā pūjayanti → pūjitā pūjayanti naṁ (mr) | pūjayanti → pūjitā pūjayanti naṁ (cck: ka.)being respected, will show him respect.

Tato naṁ anukampanti, mātā puttaṁva orasaṁ;
anukampanti → anukampenti (bj: sīmu) | anukampanti → Bm -penti. (pts note)As a result, they will feel sympathy for him, like that of a mother for her child, her son. Devatānukampito poso, sadā bhadrāni passatī”ti.A person with whom the devas sympathize always meets with auspicious things.

Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
sunidhavassakāre → sunīdhavassakāre (bj, pts)Then the Blessed One, having given his approval to Sunidha & Vassakāra with these verses, got up from his seat and left.

Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti:
sunidhavassakārā → sunīdhavassakārā (bj, pts) | anubandhā → anubaddhā (bj, pts)And on that occasion, Sunidha & Vassakāra followed right after the Blessed One, (thinking,) “yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati.“By whichever gate Gotama the contemplative departs today, that will be called the Gotama Gate. Yena titthena gaṅgaṁ nadiṁ tarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti.
gaṅgaṁ nadiṁ → gaṅgānadiṁ (sya-all) | nāma → (pts) | nadiṁ → gaṅgānadiṁ (bj: syā) | gaṅgānadiṁ → gaṅgaṁ nadiṁ (sya-all: sī.)And by whichever ford he crosses over the Ganges River, that will be called the Gotama Ford.”

Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi.
ahosi → “gotamatitthaṁ nāma ahosī”ti pāḷiyaṁ na dissati. tathāpa “gotamatitthāvidure” iti mahābodhivaṁsādisu dissate (bj note)So the gate by which the Blessed One departed was called the Gotama Gate.

Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.Then he went to the Ganges River.

Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā.
samatittikā → samātittikā (bj) | samatittikā → Scd tiyā; Bm Vin. -titthikā. (pts note)Now on that occasion the Ganges River was full up to the banks, so that a crow could drink from it. Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā, pāraṁ gantukāmā.
apārā → orā (bj); pārā (sya-all) | apārā pāraṁ → aparāparaṁ (pts) | pāraṁ → pārāpāraṁ (bj: sīmu); apārāpāraṁ (bj: machasaṁ, PTS) | apārā → pārā (cck: sī. syā. ka.); orā (cck: vi. mahāvagga) | pāraṁ → aparāparaṁ. yu. orā pāraṁ (sya-all: sī.) | manussā → Vin. Manussā aññe n. p. aññe u. p. aññe k. b. orā pāraṁ. (pts note) | aparāparaṁ → K pārā pāraṁ, with aparāparaṁ in a note. (pts note)Some people were searching for boats; some were searching for floats; some were binding rafts in hopes of going from this shore to the other. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.
orimatīre → orime tīre (sya-all) | pārimatīre → pārime tīre (sya-all) | samiñjeyya evameva → sammiñjeyya evam evaṁ (pts) | sammiñjitaṁ → samiñjitaṁ (bj: machasaṁ) | sammiñjeyya → samiñjeyya (bj: machasaṁ) | pārimatīre → K orime t. a. pārime tīre. (pts note)So the Blessed One—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the near bank of the Ganges River and reappeared on the far bank together with the Saṅgha of monks.

Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante appekacce uḷumpaṁ pariyesante appekacce kullaṁ bandhante apārā pāraṁ gantukāme.
apārā → orā (bj); pārā (sya-all) | apārā pāraṁ → aparāparaṁ (pts) | gantu-kāme → Vin. omits this sentence. (pts note)He saw that some people were searching for boats; some were searching for floats; some were binding rafts in hopes of going from this shore to the other. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“Ye taranti aṇṇavaṁ saraṁ, setuṁ katvāna visajja pallalāni;
aṇṇavaṁ → Sc annāvaṁ. (pts note) katvāna → Bm katvā. (pts note)Those who cross the foaming flood, having made a bridge, avoiding the swamps Kullañhi jano bandhati, tiṇṇā medhāvino janā”ti.
Kullañhi jano bandhati → kullaṁ hi jano pabandhati (bj, pts1ed, mr); kullaṁ jano ca bandhati (sya-all, km) | kullañhi → kullaṁ (sya-all) | jano → jano ca (sya-all) | bandhati → pabandhati (pts) | pabandhati → kullaṁ jano vabandhati (bj: syā) | bandhati → kullaṁ jano ca bandhati (cck: syā.); kullaṁ hi jano pabandhati (cck: sī. pī. ka.) | pabandhati → Sc sambandhati; K kullaṁ jano ca bandhati; Vin. k. hi j. bandhati. (pts note) tiṇṇā → na tiṇṇā (mr) | tiṇṇā → nitiṇṇā, na tiṇṇā (cck: ka.) | tiṇṇā → Bm nittiṇṇā. (pts note) | janā → Sc jātā. (pts note)—while people are binding rafts— intelligent people

Paṭhamabhāṇavāro.have already crossed.

8. Ariyasaccakathā

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:Then the Blessed One said to Ven. Ānanda, “āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.“Come, Ānanda, we will head for Koṭi Village.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda responded to the Blessed One. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena koṭigāmo tadavasari.Then the Blessed One, together with a large Saṅgha of monks, went to Koṭi Village. Tatra sudaṁ bhagavā koṭigāme viharati.There he stayed near Koṭi Village.

Tatra kho bhagavā bhikkhū āmantesi:And there he addressed the monks:

“Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.“It’s through not awakening to or penetrating four noble truths, monks, that we have transmigrated and wandered on for such a long time, you & I. Katamesaṁ catunnaṁ?Which four? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.“It’s through not awakening to or penetrating the noble truth of stress that we have transmigrated and wandered on for such a long time, you & I. Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.It’s through not awakening to or penetrating the noble truth of the origination of stress… Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.It’s through not awakening to or penetrating the noble truth of the cessation of stress… Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.It’s through not awakening to or penetrating the noble truth of the path of practice leading to cessation of stress that we have transmigrated and wandered on for such a long time, you & I. Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
dukkhanirodhaṁ → dukkhanirodho (bj, sya-all) | dukkhasamudayaṁ → dukkhasamudayo (bj, sya-all) | dukkhasamudayo → dukkhasamudayaṁ (bj: sīmu, machasaṁ, PTS) | dukkhanirodho → dukkhanirodhaṁ (bj: sīmu, machasaṁ, PTS) | dukkhasamudayaṁ → dukkhasamudayo (cck: syā.) | dukkhanirodhaṁ → dukkhanirodho (cck: syā.)“(But now,) this noble truth of stress has been awakened to & penetrated, the noble truth of the origination of stress has been awakened to & penetrated, the noble truth of the cessation of stress has been awakened to & penetrated, the noble truth of the path of practice leading to cessation of stress has been awakened to & penetrated. Craving for becoming has been crushed; the guide to becoming [i.e., clinging] is ended. There now is no further-becoming.”

Idamavoca bhagavā.That is what the Blessed One said. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
vatvā → K vatvāna. 90 No footnote. (pts note)Having said it, the Teacher, the One Well-Gone, said further:

“Catunnaṁ ariyasaccānaṁ, yathābhūtaṁ adassanā;From lack of vision of the four noble truths, Saṁsitaṁ dīghamaddhānaṁ, tāsu tāsveva jātisu.
saṁsitaṁ → saṁsaritaṁ (sya-all) | saṁsitaṁ → saṁsaritaṁ (bj: sīmu) | Saṁsitaṁ → Bm K saṁsaritaṁ. (pts note) tāsveva → tās eva (pts) | tāsveva → tāyeva (bj: PTS) | eva → Bm K Feer Old. tāsveva. (pts note)we have wandered a long time simply in these births & those.

Tāni etāni diṭṭhāni, bhavanetti samūhatā;
Tāni → Sd bhagavanteti; St bhavanteti. (pts note) bhava-netti → Feer, yāni. (pts note)These are now seen, the guide to becoming is removed, Ucchinnaṁ mūlaṁ dukkhassa, natthi dāni punabbhavo”ti.
Ucchinnaṁ → SS ucchinna-. (pts note) ti → = S v. 431 = Vin. i. 231. (pts note)crushed is the root of suffering & stress. there is now no further-becoming.

Tatrapi sudaṁ bhagavā koṭigāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
karoti → SS here only katheti. See 1. 12; 2. 10, 20. (pts note)While staying there near Koṭi Village, the Blessed One often gave this Dhamma talk to the monks:

“iti sīlaṁ, iti samādhi, iti paññā.“Such is virtue, such is concentration, such is discernment. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.Concentration nurtured with virtue is of great fruit, great reward. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.Discernment nurtured with concentration is of great fruit, great reward. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—The mind nurtured with discernment is rightly released from the effluents, i.e., kāmāsavā, bhavāsavā, avijjāsavā”ti.
avijjāsavāti → avijjāsavāti dhammādāsa dhammapariyāyo (bj); diṭṭhāsavā avijjāsavā ti (pts) | avijjāsavā”ti → kāmāsavā bhavāsavā diṭṭhāsavā avijjāsavā (bj: PTS) | diṭṭhāsavā → St K omit. (pts note)the effluent of sensuality, the effluent of becoming, the effluent of ignorance.”

9. Anāvattidhammasambodhiparāyaṇa

Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:Then the Blessed One, having stayed near Koṭi Village as long as he pleased, said to Ven. Ānanda, “āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.
nātikā → nādikā (bj, sya-all, km, pts1ed) | nātikā tenupaṅkamissāmāti → nādikā tenupasaṅkamissāmāti (bj, sya-all, pts) | nādikā → nātika (bj: machasaṁ) | nātikā → nādikā (cck: syā. pī.) | nādikā → nātikā (sya-all: sī. yu.) | Nādikā → So all MSS K and Sum. See 6, 7. (pts note)“Come, Ānanda, we will head for Nādikā.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda responded to the Blessed One. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nātikā tadavasari.
nātikā → nādikā (bj, sya-all) | nātikā tadavasari tatrapi → nādikā tad avasari tatra (pts)Then the Blessed One, together with a large Saṅgha of monks, went to Nādikā. Tatrapi sudaṁ bhagavā nātike viharati giñjakāvasathe.
nātike → nādike (bj, sya-all, pts) | Tatra → Bm adds pi. (pts note)There he stayed near Nādikā at the Brick Hall.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, Ven. Ānanda said to the Blessed One, “sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
nātike kālaṅkato → nādike kālakato (bj, sya-all, pts) | kālakato → kālaṁkato (bj: machasaṁ) | kālakato → Bm kālaṁ kato, and onwards. (pts note) | abhisamparāyo → Comp. Vin. i. 293. (pts note)“Lord, the monk named Sāḷha has died in Nādikā. What is his destination, what his future state? Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?
nātike kālaṅkatā → nādike kālakatā (bj, sya-all, pts)The nun named Nandā has died in Nādikā. What is her destination, what her future state? Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
nātike kālaṅkato → nādike kālakato (bj, sya-all, pts)The male lay-follower named Sudatta has died in Nādikā. What is his destination, what his future state? Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?
nātike kālaṅkatā → nādike kālakatā (bj, sya-all, pts)The female lay-follower named Sujātā has died in Nādikā. What is her destination, what her future state? Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
Kukkuṭo → kakudho (bj, sya-all, km, pts1ed) | kukkuṭo nāma → kakudhonāma (bj) | nātike kālaṅkato → nādike kālakato (bj, sya-all, pts) | kukkuṭo → kakudho (sya-all, pts) | kakudhonāma → kukkuṭo (bj: machasaṁ) | Kukkuṭo → kakudho (cck: syā.) | Kakudho → Sct K Kakudho; Sd Kakudo here, but Kakudho in 7; Bm Kukkuṭo (and so below). (pts note)The male lay-follower named Kakudha… Kāḷimbo nāma, bhante, upāsako …pe…
Kāḷimbo → kālimbo (bj); kāraḷimbho (sya-all, km); kāliṅgo (pts1ed) | kāḷimbo → kāliṅgo (bj, pts); kāraḷimbho (sya-all) | kāliṅgo → kāḷimbe (bj: machasaṁ); kāraḷimbo (bj: syā) | Kāḷimbo → kāliṅgo (cck: pī.); kāraḷimbo (cck: syā.) | kāraḷimbho → kāliṅgo (sya-all: sī.) | Kāliṅgo → Bm Kālimbo; K Kāraḷimbo (Kāliṅgo as a various reading). So also in 7. (pts note)Kāraḷimbha… nikaṭo nāma, bhante, upāsako …Nikaṭa… kaṭissaho nāma, bhante, upāsako …
kaṭissaho → kaṭissabho (pts1ed) | kaṭissaho → kaṭissabho (pts) | kaṭissaho → kaṭissabho (cck: sī. pī.)Kaṭissaha… tuṭṭho nāma, bhante, upāsako …Tuṭṭha… santuṭṭho nāma, bhante, upāsako …Santuṭṭha… bhaddo nāma, bhante, upāsako …
bhaddo → bhaṭo (sya-all, km) | bhaddo → bhaṭo (cck: syā.) | bhaṭo → bhaddo (sya-all: sī.) | Bhaddo → K Bhaṭo (Bhaddo as var. read.). (pts note)Bhaṭa… subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?
subhaddo → subhaṭo (sya-all, km) | nātike kālaṅkato → nādike kālakato (bj, sya-all, pts) | subhaddo → subhaṭo (cck: syā.) | subhaṭo → subhaddo (sya-all: sī.) | Subhaddo → K Subhaṭo (Subhaddo as var. read.). (pts note)Subhaṭa has died in Nādikā. What is his destination, what his future state?”

“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.“Ānanda, the monk Sāḷha, with the ending of effluents, dwelt in the effluent-free awareness-release and discernment-release, having directly known and realized them for himself right in the here-and-now.

Nandā, ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.
lokā → Scdt insert pe. (pts note)The nun Nandā, with the ending of the five lower fetters,16 has spontaneously arisen (in the Pure Abodes,) there to be totally unbound, destined never again to return from that world.

Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati.Sudatta the male lay-follower, with the ending of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, is a once-returner, who—on returning only once more to this world—will put an end to stress.

Sujātā, ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
sambodhiparāyaṇā kukkuṭo → sambodhiparāyanā kakudho (sya-all, pts) | avinipātadhammā → avinipātadhannā (pts) | sambodhiparāyaṇā → parāyanā (cck: sī. syā. pī. ka.)Sujātā the female lay-follower, with the ending of [the first] three fetters, is a stream-winner, never again destined for states of destitution, certain, headed for self-awakening.

Kukkuṭo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
kukkuṭo → kakudho nāma (bj)Kakudha the male lay-follower… Kāḷimbo, ānanda, upāsako …pe…
kāḷimbo → kāliṅgo (bj, pts); kāraḷimbho (sya-all)Kāraḷimbha… nikaṭo, ānanda, upāsako …Nikaṭa… kaṭissaho, ānanda, upāsako …
kaṭissaho → kaṭissabho (pts)Kaṭissaha… tuṭṭho, ānanda, upāsako …Tuṭṭha… santuṭṭho, ānanda, upāsako …Santuṭṭha… bhaddo, ānanda, upāsako …
bhaddo → bhaṭo (sya-all)Bhaṭa… subhaddo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
subhaddo → subhaṭo (sya-all)Subhaṭa the male lay-follower, with the ending of the five lower fetters, have spontaneously arisen (in the Pure Abodes,) there to be totally unbound, destined never again to return from that world.

Paropaññāsaṁ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
nātike → nādike (bj, sya-all, pts) | kālaṅkatā → kālakatā (bj, sya-all, pts) | Paro-paññāsa → Bm -saṁ. (pts note)“Ānanda, more than 50 lay-followers who have died in Nādikā, with the ending of the five lower fetters, have spontaneously arisen (in the Pure Abodes,) there to be totally unbound, destined never again to return from that world.

Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
Sādhikā navuti → chādhikā navuti (sya-all); nādhikā navuti (km) | nātike → nādike (bj, sya-all, pts) | kālaṅkatā → kālakatā (bj, sya-all, pts) | sādhikā → chādhikā (sya-all) | navuti → chādhikā navuti (cck: syā.)96 lay-followers who have died in Nādikā, with the ending of [the first] three fetters, and with the attenuation of passion, aversion, & delusion, are once-returners, who—on returning only once more to this world—will put an end to stress.

Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
Sātirekāni → dasātirekāni (sya-all, km) | pañcasatāni nātike → pañca satāni nādike (bj) | kālaṅkatā → kālakatā (bj, sya-all, pts) | sātirekāni → dasātirekāni (sya-all) | nātike → nādike (sya-all, pts) | sambodhiparāyaṇā → sambodhiparāyanā (sya-all, pts) | avinipātadhammā → avinipātādhammā (pts) | Sātirekāni → dasātirekāni (cck: syā.) | Sātirekāni → K dasātir-. (pts note)510 lay-followers who have died in Nādikā, with the ending of [the first] three fetters, are stream-winners, never again destined for states of destitution, certain, headed for self-awakening.

10. Dhammādāsadhammapariyāya

Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya.
kālaṁ kareyya tasmiṁyeva kālaṅkate → kālaṁkareyya tasmiñce kālakate (bj)“It’s not amazing, Ānanda, that anyone who has become a human being would die. Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa.
Tasmiṁyeva → tasmiṁ tasmiṁ kho (sya-all, km); tasmiṁ tasmiṁ ce (pts1ed) | hesā → cesā (bj) | tasmiṁyeva kālaṅkate → tasmiṁ tasmiṁ kho kālakate (sya-all) | vihesā hesā → vihesāvesā (sya-all) | Tasmiṁyeva → tasmiṁ tasmiṁ ce (cck: sī. pī.); tasmiṁ tasmiṁ kho (cck: syā.) | ce → Bm yeva; K kho. (pts note)But if with every death you approach the Tathāgata and ask about this matter, that would be wearisome for him.

Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
dhammādāsaṁ → dhammadāsaṁ (sya-all) | byākareyya khīṇanirayomhi khīṇatiracchānayoni → vyākareyya khīṇanirayo mhi khīṇatiracchānayoniyo (pts)“Therefore, Ānanda, I will teach you the Dhamma-discourse called the Dhamma-mirror, endowed with which a disciple of the noble ones, if he/she so desires, may predict for him or herself: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
sambodhiparāyaṇoti → sambodhiparāyanoti (sya-all, pts) | khīṇatiracchāna-yoniyo → Bm K yoni, and below. (pts note)‘Hell is ended for me; animal wombs are ended; the state of the hungry ghosts is ended; planes of deprivation, the bad destinations, the lower realms are ended! I am a stream-winner, never again destined for the lower realms, certain, headed for self-awakening!’

Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
ānanda → ānando (pts) | byākareyya khīṇanirayomhi khīṇatiracchānayoni → vyākareyya khīṇamirayo mhi khīṇatiracchānayoniyo (pts)“And what is the Dhamma-mirror Dhamma-discourse, endowed with which a disciple of the noble ones, if he/she so desires, may predict for him or herself: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?
sambodhiparāyaṇoti → sambodhiparāyanoti (sya-all) | sambodhiparāyaṇoti idhānanda → sambodhiparāyano ti idh ānanda (pts)‘Hell is ended for me; animal wombs are ended; the state of the hungry ghosts is ended; planes of deprivation, the bad destinations, the lower realms are ended! I am a stream-winner, never again destined for the lower realms, certain, headed for self-awakening’?

Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’

Dhamme aveccappasādena samannāgato hoti:“He/she is endowed with verified confidence in the Dhamma: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
opaneyyiko → opanayiko (bj, sya-all, pts) | opanayiko → opaneyyako (bj: machasaṁ)‘The Dhamma is well taught by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be experienced by the observant for themselves.’

Saṅghe aveccappasādena samannāgato hoti:“He/she is endowed with verified confidence in the Saṅgha: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
pāhuneyyo → pāhuṇeyyo (pts) | pāhuṇeyyo → St K pāhun-. (pts note)‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, the incomparable field of merit for the world.’”

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
viññūpasatthehi → viññuppasatthehi (bj, pts) | akhaṇḍehi → K akkh-. (pts note) | bhujissehi → Bm bhūj-. (pts note) | viññuppasatthehi → Bm pasaṭhehi; K viññūpasatthehi. (pts note)“He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration.

Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
so → (sya-all) | byākareyya khīṇanirayomhi khīṇatiracchānayoni → vyākareyya khīṇanirayo mhi khīṇatiracchānayoniyo (pts)“This, Ānanda, is the Dhamma-mirror Dhamma-discourse, endowed with which a disciple of the noble ones, if he/she so desires, may predict for him or herself: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
sambodhiparāyaṇoti → sambodhiparāyanoti (sya-all) | sambodhiparāyaṇoti tatrapi → sambodhiparāyano ti tatra (pts) | khīṇa-tiracchānayoniyo → Bm K yoni. (pts note)‘Hell is ended for me; animal wombs are ended; the state of the hungry ghosts is ended; planes of deprivation, the bad destinations, the lower realms are ended! I am a stream-winner, never again destined for the lower realms, certain, headed for self-awakening!’”

Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
nātike → nādike (bj, sya-all, pts) | Tatra → Bm K insert pi. (pts note) | Nādike → Bm Nātike. (pts note) | Giñjakāvasathe → Sd Gijjhak-; St Gijjhañjak-. (pts note)While staying there near Nādikā in the Brick House, the Blessed One often gave this Dhamma talk to the monks:

“Iti sīlaṁ iti samādhi iti paññā.“Such is virtue, such is concentration, such is discernment. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.Concentration nurtured with virtue is of great fruit, great reward. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.Discernment nurtured with concentration is of great fruit, great reward. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—The mind nurtured with discernment is rightly released from effluents, i.e., kāmāsavā, bhavāsavā, avijjāsavā”ti.
avijjāsavāti → avijjāsavāti ambapālivane satipaṭṭhāna desanā (bj); diṭṭhāsavā avijjāsavā ti (pts) | diṭṭhāsavā → St K om. (pts note)the effluent of sensuality, the effluent of becoming, the effluent of ignorance.”

(…)

Atha kho bhagavā nātike yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
nātike → nādike (bj, sya-all, pts)Then the Blessed One, having stayed near Nādikā as long as he pleased, said to Ven. Ānanda, “āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti.
vesālī tenupasaṅkamissāmāti → vesāli ten upasaṁkamissāmāti (pts)“Come, Ānanda, we will head for Vesālī.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda responded to the Blessed One. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena vesālī tadavasari.
vesālī tadavasari → vesāli tad avasari (pts)Then the Blessed One, together with a large Saṅgha of monks, went to Vesālī. Tatra sudaṁ bhagavā vesāliyaṁ viharati ambapālivane.There he stayed near Vesālī in Ambapālī’s grove.

Tatra kho bhagavā bhikkhū āmantesi:And there he addressed the monks:

“Sato, bhikkhave, bhikkhu vihareyya sampajāno,“Stay mindful, monks, and alert. ayaṁ vo amhākaṁ anusāsanī.
vo → te (sya-all) | vo → Scdt kho; K te. (pts note)This is our instruction to you all.

Kathañca, bhikkhave, bhikkhu sato hoti?And how is a monk mindful? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. Vedanāsu vedanānupassī …pe…
vedanānupassī → (pts)He remains focused on feelings… citte cittānupassī …pe…
cittānupassī → (pts)mind… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. Evaṁ kho, bhikkhave, bhikkhu sato hoti.This is how a monk is mindful.

Kathañca, bhikkhave, bhikkhu sampajāno hoti?“And how is a monk alert? 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.When going forward & returning, he makes himself alert; when looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, his upper robe, & his bowl… when eating, drinking, chewing, & savoring… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself alert. Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti.This is how a monk is alert. Sato, bhikkhave, bhikkhu vihareyya sampajāno,“Stay mindful, monks, and alert. ayaṁ vo amhākaṁ anusāsanī”ti.
anusāsanīti → anusāsanīti ambapālī ārāmapaṭiggahanaṁ (bj) | vo → te (sya-all) | vo → Sctd kho; K te. (pts note)This is our instruction to you all.”

11. Ambapālīgaṇikā

Assosi kho ambapālī gaṇikā: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati mayhaṁ ambavane”ti.
ambapālī → ampālī (sya-all) | vesāliṁ → vesāliyaṁ (pts) | Vesāliyaṁ → Bm K Vesāliṁ, against Scdt and Ch. (pts note)Then Ambapālī the courtesan heard, “The Blessed One, they say, has arrived at Vesālī and is staying near Vesālī in my mango [amba] grove!” Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi.
atha kho ambapālī → athakho ampālaṁ (sya-all) | bhaddaṁ → (pts) | bhaddaṁ → Bm K add bhaddaṁ. (pts note)Then, having auspicious vehicles yoked, she got into an auspicious vehicle, left Vesālī with the auspicious vehicles and drove toward her own garden [the grove]. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Going in her vehicle as far as there was ground for a vehicle, getting down from her vehicle, she approached the Blessed One on foot. On arrival, having bowed down to him, she sat to one side. Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
ambapāliṁ → ampāliṁ (sya-all)As she was sitting there, the Blessed One instructed, urged, roused, & encouraged her with a talk on Dhamma.

Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca:
atha kho ambapālī → athakho ampālī (sya-all) | ambapālī → ambabāli (pts)Then Ambapālī the courtesan—instructed, urged, roused, & encouraged with the Blessed One’s talk on Dhamma—said to him, “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.“Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.” Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced with silence. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
atha kho ambapālī → athakho ampālī (sya-all) | ambapālī gaṇikā → amba pāligaṇikā (pts)Then Ambapālī the courtesan, understanding the Blessed One’s acquiescence, got up from her seat and, bowing down to him and circumambulating him, left.

Assosuṁ kho vesālikā licchavī: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati ambapālivane”ti.
Vesāliṁ → SS Vesāliyaṁ. Comp. vol. i. 87, 111, 127. (pts note)Then the Licchavis of Vesālī heard, “The Blessed One, they say, has arrived at Vesālī and is staying near Vesālī in Ambapālī’s grove!” Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṁsu.
bhaddaṁ → (pts) | nīyiṁsu → nīyāyiṁsu (bj: PTS); niyyaṁsu (bj: machasaṁ, syā) | bhaddaṁ → Bm K add bhaddaṁ. (pts note) | niyyiṁsu → Sd niyyaṁsu; St niyyumsu; Bm niyiṁsu. Vin. i. 231 niyyāsuṁ bhagavantaṁ dassanāya. (pts note)Then, having auspicious vehicles yoked, the Licchavis got into the auspicious vehicles, and left Vesālī with the auspicious vehicles. 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.
lohitā → lohitakā (sya-all, pts) | lohitavaṇṇā lohitavatthā lohitālaṅkārā → lohitakavaṇṇā lohitakavatthā lohitakālaṅkārā (sya-all) | lohitā → lohikatā (bj: PTS) | lohitakā → Bm -tā. (pts note)Now, some of those Licchavis were dark blue, with dark blue complexions, dark blue clothing, & dark blue ornaments. Some of those Licchavis were yellow, with yellow complexions, yellow clothing, & yellow ornaments. Some of those Licchavis were red, with red complexions, red clothing, & red ornaments. Some of those Licchavis were white, with white complexions, white clothing, & white ornaments.

Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesi.
paṭivaṭṭesi → pativaṭṭesi (bj) | ambapālī → ambapāli (pts) | pativaṭṭesi → paṭivaṭṭesi (bj: machasaṁ, PTS, syā) | paṭivaṭṭesi → parivattesi (cck: vi. mahāvagga) | yuggaṁ → yuropiyavinayapotthakeyeva īsāya īsaṁ cakkena cakkaṁ yuggena yuggaṁ akkhena akkhanti pālikkamo dissati (sya-all note) | paṭivaṭṭesi → Vin. i. 231, 3 differs in this and the following clauses. (pts note)Then Ambapālī the courtesan, driving axle to axle, wheel to wheel, yoke to yoke, brought those young Licchavis to a halt. Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ:
te → (pts)So those Licchavis said to her, “kiṁ, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesī”ti?“Hey, Ambapālī, what are you doing—driving axle to axle, wheel to wheel, yoke to yoke—bringing the young Licchavis to a halt?”

“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.“Because, young masters, I have invited the Blessed One, together with the Saṅgha of monks, for tomorrow’s meal!”

“Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā”ti.
etaṁ → ekaṁ (mr) | etaṁ → ekaṁ (cck: ka.)“Give us that meal, Ambapālī, for 100,000!”

“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti.
evamahaṁ taṁ → evaṁ mahantaṁ (bj, pts1ed); evaṁpi mahantaṁ (sya-all, km) | sacepi → sace hi (sya-all) | ayyaputtā → ayyaputta (pts) | bhattaṁ → esīmpi mahattaṁ (bj: syā) | dassatha → dajjeyyātha (cck: vi. mahāvagga) | taṁ → evampi mahantaṁ (cck: syā.); evaṁ mahantaṁ (cck: sī. pī.) | dassāmī’’ti → neva dajjāhaṁ taṁ bhattanti (cck: vi. mahāvagga)“Even if the masters gave me Vesālī with all its revenue, I still wouldn’t give up such a great meal!”

Atha kho te licchavī aṅguliṁ phoṭesuṁ:
phoṭesuṁ jitamha → poṭhesuṁ jitamhā (bj) | aṅguliṁ phoṭesuṁ jitamha → aṅgulī poṭhesuṁ jitamhā (sya-all, pts) | aṅguliṁ → aṅgulī (bj: sīmu, PTS) | aṅgulī → Sc -ṭhosuṁ. (pts note) | poṭhesuṁ → Bm aṅguliṁ, and so below 18. (pts note)Then the Licchavis snapped their fingers: “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
jitamha → jitamhā (bahūsu) | vata bho ambakāya, jitamha vata bho ambakāyā”ti → (?) | jitamha → jitamhā (bj); vañcit amhā (pts) | ambakāya jitamha → ambapālikāya vañcitamhā (sya-all) | ambakāyāti atha kho → ambapālikāyāti athakho (sya-all) | ambakāya → ambapālikāya (bj: syā) | jitamhā → vañcitamhā (bj: PTS) | jitamha → jitamhā (cck: bahūsu) | ambakāyā’’ti → ‘‘jitamhā vata bho ambapālikāya vañcitamhā vata bho ambapālikāyā’’ti (cck: syā.) | vañcitamhā → parājitamhā (sya-all: sī. yu.) | vañcit → Bm jit'. (pts note)“How we’ve been defeated by Little Ambapālī! How we’ve been cheated by Little Ambapālī!” Atha kho te licchavī yena ambapālivanaṁ tena pāyiṁsu.Then the Licchavis set out for Ambapālī’s grove.

Addasā kho bhagavā te licchavī dūratova āgacchante.The Blessed One saw them coming from afar and, Disvāna bhikkhū āmantesi:on seeing them, he said to the monks, “yesaṁ, bhikkhave, bhikkhūnaṁ devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṁ;
adiṭṭhapubbā → adiṭṭhā (bj, pts) | licchaviparisaṁ apaloketha → licchavīparisaṁ avaloketha (bj) | adiṭṭhā → adiṭṭhapubbā (bj: katthaci) | yesaṁ → yehi (cck: vi. mahāvagga) | adiṭṭhā → K and Vin. i. 232, adiṭṭha-pubbā. Comp. Mahāvastu i. 262; Sum. i. 310; Rockhill 63. (pts note)“Those monks who have never before seen the Devas of the Thirty-three, look at the assembly of Licchavis! apaloketha, bhikkhave, licchaviparisaṁ;
licchaviparisaṁ → licchavīparisaṁ (bj) | apaloketha → avaloketha (sya-all, pts) | avaloketha → apaloketha (bj: sīmu)Gaze at the assembly of Licchavis! upasaṁharatha, bhikkhave, licchaviparisaṁ—
licchaviparisaṁ → licchavīparisaṁ (bj)Regard the assembly of Licchavis tāvatiṁsasadisan”ti.
tāvatiṁsasadisanti → tāvatiṁsaparisan ti (pts) | tāvatiṁsasadisanti → tāvatiṁsā sadisaṁ (bj: sīmu); tāvatiṁsaparisaṁ (bj: PTS)as like the assembly of the Thirty-three!”

Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.Then the Licchavis, going in their vehicles as far as there was ground for vehicles, got down from their vehicles and approached the Blessed One on foot. On arrival, having bowed down to him, they sat to one side. Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.As they were sitting there, the Blessed One instructed, urged, roused, & encouraged them with a talk on Dhamma.

Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ:Then the Licchavis—instructed, urged, roused, and encouraged with the Blessed One’s talk on Dhamma—said to him, “adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.“Lord, may the Blessed One acquiesce to our meal tomorrow, together with the Saṅgha of monks.”

Atha kho bhagavā te licchavī etadavoca: “adhivutthaṁ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.
adhivutthaṁ → adhivāsitaṁ (sya-all, km) | ambapāliyā gaṇikāya → ambapāligaṇikāya (sya-all) | ambapāliyā gaṇikāya bhattanti → ambapāligaṇikāya bhattan ti (pts) | gaṇikāya → ambapāligaṇikāya (bj: sīmu, PTS) | adhivutthaṁ → adhivāsitaṁ (cck: syā.) | bhattanti → adhivuttaṁ. yuropiyavinayapotthake pana adhivutthomhi licchavī svātanāya gaṇikāya bhattantīti pālikkamo dissati (sya-all: sī.) | Ambapāligaṇikāya → Bm -liyā- throughout. (pts note)“Licchavis, I have already acquiesced to Ambapālī the courtesan’s meal tomorrow.”

Atha kho te licchavī aṅguliṁ phoṭesuṁ:
phoṭesuṁ jitamha → poṭhesuṁ jitamhā (bj) | aṅguliṁ phoṭesuṁ jitamha → aṅgulī poṭhesuṁ jitamhā (sya-all, pts)Then the Licchavis snapped their fingers: “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
jitamha → jitamhā (bj); vañcit amhā (pts) | ambakāya jitamha → ambapālikāya vañcitamhā (sya-all) | ambakāyāti atha kho → ambapālikāyāti athakho (sya-all)“How we’ve been defeated by Little Ambapālī! How we’ve been cheated by Little Ambapālī!”

Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.Then the Licchavis, delighting in and approving of the Blessed One’s words, got up from their seats and, bowing down to him and circumambulating him, left.

Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
ambapālī → ambapāli (pts)Then Ambapālī the courtesan, at the end of the night—after having exquisite staple & non-staple food prepared in her own garden—announced the time to the Blessed One: “kālo, bhante, niṭṭhitaṁ bhattan”ti.“It’s time, lord. The meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
ambapāliyā gaṇikāya nivesanaṁ → ambapāligaṇikāya parivesanaṁ (sya-all) | ambapāliyā gaṇikāya nivesanaṁ tenupasaṅkami → ambapāligaṇikāya parivesanā ten upasaṁkami (pts) | parivesanā → Bm nivesanaṁ; K parivesanaṁ. (pts note)Then the Blessed One, early in the morning, adjusted his lower robe and—taking his bowl & outer robe—went together with the Saṅgha of monks to Ambapālī the courtesan’s meal offering. On arrival, he sat down on the seat laid out. Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
ambapālī → ambapāli (pts)Ambapālī the courtesan, with her own hands, served & satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple & non-staple food.

Atha kho ambapālī gaṇikā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
ambapālī → ambapāli (pts) | onītapattapāṇiṁ → oṇītapattapāṇiṁ (pts)Then, when the Blessed One had finished his meal and had rinsed his bowl & hands, Ambapālī the courtesan, taking a low seat, sat to one side. Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca:
ambapālī gaṇikā → ambapāligaṇikā (pts)As she was sitting there, she said to the Blessed One, “imāhaṁ, bhante, ārāmaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.
ārāmaṁ → Vin. i. 233 Ambapālivanaṁ(!). (pts note)“Lord, I give this garden to the Saṅgha of monks with the Buddha at its head.”

Paṭiggahesi bhagavā ārāmaṁ.The the Blessed One accepted the garden.

Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
ambapāliṁ gaṇikaṁ → ambapāligaṇikaṁ (pts)Then—having instructed, urged, roused, & encouraged Ambapālī the courtesan with a talk on Dhamma—got up from his seat and left.

Tatrapi sudaṁ bhagavā vesāliyaṁ viharanto ambapālivane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
pi → Sd K om. (pts note)While staying there near Vesālī in Ambapālī’s grove, the Blessed One often gave this Dhamma talk to the monks:

“iti sīlaṁ, iti samādhi, iti paññā.“Such is virtue, such is concentration, such is discernment. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.Concentration nurtured with virtue is of great fruit, great reward. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.Discernment nurtured with concentration is of great fruit, great reward. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—The mind nurtured with discernment is rightly released from the effluents, i.e., kāmāsavā, bhavāsavā, avijjāsavā”ti.
avijjāsavāti → avijjāsavāti beluvagāme jīvita saṅkhāra adhiṭṭhānaṁ (bj); diṭṭhāsavā avijjāsavā ti (pts) | diṭṭhāsavā → K omits. (pts note)the effluent of sensuality, the effluent of becoming, the effluent of ignorance.”

12. Veḷuvagāmavassūpagamana

Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:Then the Blessed One, having stayed in Ambapālī’s grove as long as he pleased, said to Ven. Ānanda, “āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti.
veḷuvagāmako → beluvagāmako (bj, pts1ed) | veḷuvagāmako tenupasaṅkamissāmāti → beluvagāmako ten upasaṁkamissāmāti (pts) | beluvagāmako → veḷuvagāmako (bj: machasaṁ) | veḷuvagāmako → beḷuvagāmako (cck: sī. pī.) | Beluva-gāmako → Bm K Veḷuva-(and below). (pts note)“Come, Ānanda, we will head for Veḷuva Village.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda responded to the Blessed One. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena veḷuvagāmako tadavasari.
veḷuvagāmako → beluvagāmako (bj) | veḷuvagāmako tadavasari → beluvagāmako tad avasari (pts)Then the Blessed One, together with a large Saṅgha of monks, went to Veḷuva Village. Tatra sudaṁ bhagavā veḷuvagāmake viharati.
veḷuvagāmake → beluvagāmake (bj, pts)There he stayed near Veḷuva Village.

Tatra kho bhagavā bhikkhū āmantesi:And there he addressed the monks: “etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha.
vassaṁ upetha → upagacchatha (sya-all, km) | upetha → upagacchatha (bj: syā) | upetha → upagacchatha (cck: syā.) | yathāmittaṁ → yathākhittaṁ (sya-all: sī.) | Vesāliṁ → Scd -liyaṁ; Feer -liyā. (pts note) | yathāmittaṁ → Sc mattaṁ, and below, Sdt khittaṁ and below. K yathāmittam in text, yathākhittam in note. (pts note)“Come, monks, enter the Rains retreat around Vesālī with your friends, acquaintances, & eating companions. Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti.
veḷuvagāmake → beluvagāmake (bj) | idheva veḷuvagāmake → idh eva beluvagāmake (pts)As for me, I will enter the Rains retreat right here near Veḷuva Village.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu.
paṭissutvā → paṭissuṇitvā (sya-all) | upagacchiṁsu → upagacchuṁ (sya-all); upagañchuṁ (pts) | upagacchiṁsu → upagañjuṁ (bj: PTS) | Vesāliṁ → Sc -liyaṁ as above. (pts note) | upagañchuṁ → Bm upagacchiṁsu; K upagacchuṁ. (pts note)Responding, “As you say, lord,” to the Blessed One, the monks entered the Rains retreat around Vesālī with their friends, acquaintances, & eating companions. Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi.
veḷuvagāmake → beluvagāmake (bj) | upagacchi → upagañchi (bj, pts) | tattheva veḷuvagāmake → tatth eva beluvagāmake (pts) | upagañchi → upagacchi (bj: machasaṁ) | upagañchi → Bm K upagacchi. (pts note)The Blessed One entered the Rains retreat right there near Veḷuva Village.

Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.
māraṇantikā tā → maraṇantikā tatra (sya-all) | bāḷhā → pabāḷahā (bj: katthaci) | bāḷhā → SS pabāḷhā as at 4. 20. (pts note) | vattanti → Bm vattati. (pts note)Then in the Blessed One, when he had entered the Rains retreat, there arose a severe disease with intense pains & deadly. Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
adhivāsesi → adhivāseti (bj, pts) | sudaṁ → tatra sudaṁ (bj: machasaṁ) | adhivāseti → adhivāsesi (bj: machasaṁ) | Tā → St Bm K tatra. (pts note) | adhivāseti → Bm K -sesi. (pts note)But the Blessed One endured it—mindful, alert, & not struck down by it. Atha kho bhagavato etadahosi:The thought occurred to him, “na kho metaṁ patirūpaṁ, yvāhaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ.
yvāhaṁ → yohaṁ (bj) | metaṁ patirūpaṁ yvāhaṁ → me taṁ paṭirūpaṁ yohaṁ (sya-all) | yo’haṁ → yavāhaṁ (bj: machasaṁ) | haṁ → Bm yvāhaṁ. (pts note)“It would not be proper for me to totally unbind without having addressed my attendants or taken leave of the Saṅgha of monks. Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti.
vīriyena paṭipaṇāmetvā → viriyena paṭippanāmetvā (bj) | viriyena → vīriyena (bj: machasaṁ)Why don’t I, bending back this disease with persistence, keep determining the fabrications of life?”

Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi.
vīriyena paṭipaṇāmetvā → viriyena paṭippanāmetvā (bj)So the Blessed One, bending back the disease with persistence, kept determining the fabrications of life. Atha kho bhagavato so ābādho paṭippassambhi.
paṭippassambhi → The Saṁyutta omits this sentence. (pts note)And his disease calmed down.

Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi.
gilānā vuṭṭhito → gilānavuṭṭhito (saddanīti) | vihārapacchāyāyaṁ → vihārappaccāyāyaṁ (bj: syā) | vuṭṭhito → gilānavuṭṭhito (cck: saddanīti) | vihāra-pacchāyāyaṁ → K vihārapp-; Feer, nikkhamitvā vihārapacchā chāyāyaṁ. (pts note)Then the Blessed One—having recovered from being ill, not long recovered from the illness—went out of the dwelling and sat down on a seat laid out behind the dwelling. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
etadavoca diṭṭho → etad avoca diṭṭhā (pts)Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ me, bhante, bhagavato khamanīyaṁ, api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ na paṭibhanti bhagavato gelaññena.
diṭṭho me → diṭṭhā (sya-all) | me → (sya-all) | ca → hi (pts) | diṭṭho → diṭṭhā (bj: katthaci) | Diṭṭhā → Bm diṭho. Both Bm and K omit me both times. (pts note) | khamanīyaṁ → Feer has Diṭṭhā bhante khamanīyaṁ, diṭṭhā bhante Bhagavato yāpanīyaṁ. (pts note) | hi → Bm K ca; Feer omits. (pts note)“What a happy sight to see the Blessed One’s comfort! What a happy sight to see the Blessed One’s being at ease! Because of the Blessed One’s illness my own body felt as if it were drugged. I lost my bearings. Things were unclear to me. Api ca me, bhante, ahosi kācideva assāsamattā:Yet I still took a measure of reassurance in the thought ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti.that the Blessed One would not totally unbind as long as he hadn’t given at least some pronouncement concerning the Saṅgha of monks.”

“Kiṁ panānanda, bhikkhusaṅgho mayi paccāsīsati?
paccāsīsati → paccāsiṁsati (bj, sya-all, km, pts1ed) | paccāsīsati → paccāsiṁsati (pts) | paccāsiṁsati → paccāsīsati (bj: machasaṁ) | paccāsīsati → paccāsiṁsati (cck: sī. syā.) | paccāsiṁsati → Bm -sīsati. (pts note)“What more does the Saṅgha of monks want from me, Ānanda? Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā.I have taught the Dhamma without making an inside or outside (version). Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.
natthānanda → na tatth ānanda (pts) | natthānanda → na natthānanda (bj: PTS) | tatth → Bm K Feer, n'; atth'; for na tatth'. (pts note)The Tathāgata has no closed fist with regard to teachings. Yassa nūna, ānanda, evamassa:To whomever the thought occurs, ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya.‘I will govern the Saṅgha of monks,’ or ‘The Saṅgha of monks looks to me,’ he should give some pronouncement concerning the Saṅgha of monks. Tathāgatassa kho, ānanda, na evaṁ hoti:But the thought doesn’t occur to the Tathāgata that ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā.‘I will govern the Saṅgha of monks,’ or ‘The Saṅgha of monks looks to me.’ Sakiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.
Sakiṁ → sa kiṁ (bj); kiṁ (pts1ed) | sakiṁ → kiṁ (pts) | kiṁ → kiṁ (bj: PTS) | Sakiṁ → kiṁ (cck: sī. pī.) | Kiṁ → K sakiṁ. (pts note)So why should he give some pronouncement concerning the Saṅgha of monks?

Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto.
vuddho → vuḍḍho (sya-all) | vayo anuppatto āsītiko → vayoanuppatto asītiko (sya-all) | etarahi → Feer, Etarahi kho panāham Ānanda. (pts note)“I am now aged, Ānanda: old, elderly, advanced in years, having come to the last stage of life, Āsītiko me vayo vattati.
āsītiko → asītiko (pts) | vayo → Bm Feer vasso; SS K vayo. (pts note)80 years old. Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti;
veṭhamissakena → vekkhamissakena (bj); veḷumissakena (sya-all, km); veghamissakena (pts1ed); vekhamissakena (mr) | jajjarasakaṭaṁ veṭhamissakena → jarasakaṭaṁ veḷumissakena (sya-all); jarasakaṭaṁ veghamissakena (pts) | vekkhamissakena → vedhamissakena (bj: sīmu, __nā__); veṭhamissakena (bj: katthaci); veḷumissakena (bj: syā); veghamissakena (bj: PTS); vekhamissakena (bj: a.dīni, machasaṁ) | veṭhamissakena → veḷumissakena (cck: syā.); veghamissakena (cck: pī.); vedhamissakena, vekhamissakena (cck: ka.)Just as an old cart is kept going with the help of bamboo strips, evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti.
veṭhamissakena → vekkhamissakena (bj); veḷumissakena (sya-all); veghamissakena (pts) | maññe → St inserts na. (pts note)the Tathāgata’s body is kept going with the help of bamboo strips, as it were. Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.
phāsutaro → phāsukato (pts) | phāsutaro → phāsukato (bj: PTS) | phāsukato → Bm K -karo. Feer phāsutaraṁ and omits kāyo. (pts note)When the Tathāgata—not attending to any theme at all, and with the cessation of certain feelings—enters & remains in the theme-less concentration of awareness, that is when his body is more at ease.

Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.“So, Ānanda, you should all live with yourselves as your island, yourselves as your refuge, with no other as your refuge; with the Dhamma as your island, the Dhamma as your refuge, with no other as your refuge. Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
kathañcānanda → kathañca ānanda (bj, sya-all)And how does a monk live with himself as his island, himself as his refuge, with no other as his refuge; with the Dhamma as his island, the Dhamma as his refuge, with no other as his refuge? Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
atāpī → ātāpī (sya-all, pts)There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. Vedanāsu …pe…He remains focused on feelings in & of themselves… citte …pe…mind in & of itself… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.This is how a monk lives with himself as his island, himself as his refuge, with no other as his refuge; with the Dhamma as his island, the Dhamma as his refuge, with no other as his 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.
mama → mamaṁ (bj, pts) | accayena → Bm K mama vā accayena; Feer, mamaccayena vā. (pts note) | te → Bm p'; ete, for me te. (pts note)For those who, now or when I am gone, live with themselves as their island, themselves as their refuge, with no other as their refuge; with the Dhamma as their island, the Dhamma as their refuge, not with another as their refuge, will be my foremost monks: those who are desirous of training.”

Dutiyabhāṇavāro.

13. Nimittobhāsakathā

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.
pubbaṇhasamayaṁ → pubbanhasamayaṁ (bj)Then the Blessed One, early in the morning, adjusted his lower robe and—taking his bowl & outer robe—went into Vesālī for alms. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:
Vesāliyaṁ → Sct Ud. -liṁ both times; Sd Feer Vesāliyaṁ both times. (pts note) | caritvā → All MSS. add pannatte āsane nisīdi. But K and all the other texts omit. (pts note)Then, having gone for alms in Vesālī, after the meal, returning from his alms round, he addressed Ven. Ānanda, “gaṇhāhi, ānanda, nisīdanaṁ,“Get a sitting cloth, Ānanda. yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divā vihārāyā”ti.
cāpālaṁ cetiyaṁ → pāvālaṁ cetiyaṁ (sya-all, km) | cāpālaṁ → pāvālaṁ (sya-all) | tenupasaṅkamissāma divā vihārāyāti → ten upasaṁkamissāmi divāvihārāyāti (pts) | cetiyaṁ → cāpālacetiyaṁ (bj: sīmu); pāvalaṁ cetiyaṁ (bj: syā) | cetiyaṁ → pāvālaṁ (cetiyaṁ (syā.) (cck note) | upasaṁkamissāmi → Bm K Hardy -ssāma. (pts note)We will go to the Pāvāla shrine for the day’s abiding.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.
paṭissutvā → paṭissuṇitvā (sya-all)Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda followed along behind the Blessed One, carrying the sitting cloth.

Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
cāpālaṁ → pāvālaṁ (sya-all)Then the Blessed One went to the Pāvāla shrine and, on arrival, sat down on the seat laid out. Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:Seated, the Blessed One addressed Ven. Ānanda, “ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
sattambaṁ → sattamba (bj); sattambakaṁ (pts1ed) | cāpālaṁ → pāvālaṁ (sya-all) | sattambaṁ → sattambakaṁ (pts) | sattamba → sattambakaṁ cetiya (bj: PTS) | cetiyaṁ → ānandacetiyaṁ (bj: sīmu) | sattambaṁ → sattambakaṁ (cck: pī.) | Ramaṇīyā → Bm rammaṇiyā, and in 5 (with mm, and 1). (pts note) | Udenaṁ → Bm Udena-, Gotamaka-, etc. , and so in 5. (pts note) | Sattambakaṁ → Bm Feer Sattamba-, K -baṁ and so in 5. (pts note) | Sārandadaṁ → Bm Sānandara, and so in 5. (pts note)“Vesālī is refreshing, Ānanda. Refreshing, too, are the Udena shrine, the Gotamaka shrine, the Sattamba shrine, the ManySon shrine, the Sāranda shrine, the Pāvāla shrine.23

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
ākaṅkhamāno → ākaṅkhamāno ānanda (sya-all) | yānīkatā → yānikatā (pts) | yāni-katā → Bm yanī-katā. S. i. 116, Jāt. ii. 61, Mil. 198 all -ni. (pts note)“Anyone, Ānanda, in whom the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, could—if he wanted—remain for an eon or the remainder of an eon. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
kho → kho pana (bj) | yānīkatā → yānikatā (pts) | ākaṅkhamāno → ākaṅkhamāno (cck: ?) | So → Childers, p. 34, says this word should be struck out, having crept in from previous sentence; and so Windisch, p. 44. Scd Bm K all have it. Steinthal, Feer, and Hardy omit it. Comp. 2. 25, and below 3. 41. (pts note)In the Tathāgata, Ānanda, the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken. He could—if he wanted—remain for an eon or the remainder of an eon.”

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;
evampi → evaṁ (bj) | kho → evampi (bj: __sata__)But Ven. Ānanda—even when the Blessed One had given such a blatant sign, such a blatant hint—wasn’t able to understand his meaning. na bhagavantaṁ yāci:He didn’t beg of him, “Lord, may the Blessed One remain for an eon. “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.May the One Well-Gone remain for an eon—for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings & devas.” It was as if his mind were possessed by Māra.

Dutiyampi kho bhagavā …pe…A second time… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:A third time, the Blessed One addressed Ven. Ānanda, “Vesālī is refreshing, Ānanda. “ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
cāpālaṁ → pāvālaṁ (sya-all) | sattambaṁ → sattambakaṁ (pts)Refreshing, too, are the Udena shrine, the Gotamaka shrine, the Sattamba shrine, the ManySon shrine, the Sāranda shrine, the Pāvāla shrine. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
yānīkatā → yānikatā (pts)“Anyone, Ānanda, in whom the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, could—if he wanted—remain for an eon or the remainder of an eon. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
yānīkatā → yānikatā (pts)In the Tathāgata, Ānanda, the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken. He could—if he wanted—remain for an eon or the remainder of an eon.”

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;But Ven. Ānanda—even when the Blessed One had given such a blatant sign, such a blatant hint—wasn’t able to understand his meaning. na bhagavantaṁ yāci:He didn’t request of him, “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.“Lord, may the Blessed One remain for an eon. May the One Well-Gone remain for an eon—for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings & devas.” It was as if his mind were possessed by Māra.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:Then the Blessed One addressed Ven. Ānanda, “gaccha tvaṁ, ānanda,“Go, Ānanda. yassadāni kālaṁ maññasī”ti.Do what you think it is now time to do.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.
paṭissutvā → paṭissuṇitvā (sya-all)Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda got up from his seat and, bowing down to him and circumambulating him, went to sit under a tree not far from the Blessed One.

14. Mārayācanakathā

Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:Then, not long after Ven. Ānanda had left, Māra the Evil One went to the Blessed One and, on arrival, stood to one side. As he was standing there, he said to the Blessed One,

“parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.“May the Blessed One totally unbind now, lord. May the One Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord. Bhāsitā kho panesā, bhante, bhagavatā vācā:After all, these words were said by the Blessed One: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
na → nā (bj) | suniggahitaṁ → suniggahītaṁ (bj) | desessanti paññapessanti → desessan ti paññāpessanti (pts) | uttānī → uttāniṁ (cck: ka.); uttāni (cck: sī. pī.) | pāpima → Sc always; Sd twice pāpimā. (pts note) | visāradā → Windisch, Hardy, and Feer (who says BB omit it) add throughout pattayogakkhemā. Steinthal has visāradappattā yogakkhemā. Divy. omits. (pts note) | anudhamma-cārino → Windisch p. 47 adds ye (pts note) | ti → Hardy, Feer, and Steinthal, desissanti throughout (but desenti). (pts note) | suniggahītaṁ → Bm K -hitam. (pts note)‘Evil One, I will not totally unbind as long as my monk disciples are not yet experienced, trained, attained to confidence, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma—after having learned it from their own teachers—teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.’26

Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
sāvakā → sāvakaṁ (bj) | suniggahitaṁ → suniggahītaṁ (bj) | paññapenti → paññāpenti (pts) | bhante → Hardy, Etarahi bhante. Feer, Steinthal, Santi kho pana bhante etarahi (throughout). (pts note)“But now, lord, the Blessed One’s monk disciples are experienced, trained, attained to confidence, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma—after having learned it from their own teachers—teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.“May the Blessed One totally unbind now, lord. May the One Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.

Bhāsitā kho panesā, bhante, bhagavatā vācā:After all, these words were said by the Blessed One: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
suniggahitaṁ → suniggahītaṁ (bj) | desessanti → (sya-all) | dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo → dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacārino (pts) | paññapessanti → paññāpessanti (pts) | uttānīkarissanti → uttānikarissanti (pts) | sahadhammena suniggahitaṁ → saha dhammena niggahītaṁ (pts)‘Evil One, I will not totally unbind as long as my nun disciples… my male lay-follower disciples… my female lay-follower disciples are not yet experienced, trained, attained to maturity, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma—after having learned it from their own teachers—teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.’

Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
suniggahitaṁ → suniggahītaṁ (bj) | bhikkhuniyo → upāsakā (pts) | sāvikā → sāvakā (pts) | dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo → dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacārino (pts) | paññapenti → paññāpenti (pts)“But now, lord, the Blessed One’s female lay-follower disciples are experienced, trained, attained to maturity, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma—after having learned it from their own teachers—teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.“May the Blessed One totally unbind now, lord. May the One Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.

Bhāsitā kho panesā, bhante, bhagavatā vācā:After all, these words were said by the Blessed One: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
suniggahitaṁ → suniggahītaṁ (bj) | sappāṭihāriyaṁ → sappaṭihāriyaṁ (bj) | upāsakā → upāsikā (pts) | sāvakā → sāvikā (pts) | viyattā → viyattā vinītā (pts) | dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino → dhammānudhammapaṭipannā sāmīcipaṭipannā anudhammacāriniyo (pts) | paññapessanti → paññāpessanti (pts)‘Evil One, I will not totally unbind as long as this holy life of mine is not powerful, prosperous, widely-spread, disseminated among many people, well-expounded as far as there are human beings & devas.’

Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
suniggahitaṁ → suniggahītaṁ (bj) | upāsakā → upāsikā (pts) | sāvakā → sāvikā (pts) | dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino → dhammānudhammapaṭipannā sāmīci paṭipannā anudhammacāriniyo (pts) | paññapenti → paññāpenti (pts)But now, lord, the Blessed One’s holy life is powerful, prosperous, widely-spread, disseminated among many people, well-expounded as far as there are human beings & devas. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.“May the Blessed One totally unbind now, lord. May the One Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.”

Bhāsitā kho panesā, bhante, bhagavatā vācā:When this was said, the Blessed One said to Māra, the Evil One: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
suniggahitaṁ → suniggahītaṁ (bj) | sappāṭihāriyaṁ → sappaṭihāriyaṁ (bj)

Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
desenti parinibbātu dāni → desentī parinibbātudāni (bj) Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.
bāhujaññaṁ → bahujaññaṁ (sya-all) | vitthārikaṁ → vitthāritaṁ (bj: sīmu) | idaṁ → Bm Hardy, Feer, and Steinthal and SS below 36, etc. idaṁ; SS here imaṁ. (pts note) | phītañ → Scd pītañ; Bm phitañ, and below. (pts note) | manussehi → So all MSS. and K, and Feer and Steinthal. Hardy, deva-manussehi. Divy. deva-manusyebhyah. (pts note)

Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ.
bhagavato → bhagavato idaṁ (sya-all) | bāhujaññaṁ → bahujaññaṁ (sya-all) | Bhagavato → K inserts imaṁ. Hardy, Etarahi bhante Bh. br. Feer, Tayidaṁ bhante Bh. br. Steinthal = Dīgha. (pts note) Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato”ti.

Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: “appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
appossukko → appossukke (bj)“Relax, Evil One. It won’t be long until the Tathāgata’s total unbinding. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.In three months’ time from now, the Tathāgata will totally unbind.”

15. Āyusaṅkhāraossajjana

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji.
ossaji → ossajī (bj) | cāpāle cetiye → pāvālacetiye (sya-all) | ossaji → K Ud. and Wind. ossajji. (pts note)Thus at the Pāvāla shrine—mindful & alert—the Blessed One relinquished the fabrications of life. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.
salomahaṁso → lomahaṁso (sya-all, km); lomahaṁsano (pts1ed) | devadundubhiyo → devadundabhiyo (sya-all); devadudrabhiyo (mr) | salomahaṁso devadundubhiyo → lomahaṁso devadundabhiyo (sya-all) | bhagavatā → bhagavato (pts) | salomahaṁso → lomahaṁsano (pts) | salomahaṁso → lomahaṁso (bj: machasaṁ) | devadundubhiyo → devadubhiyo (bj: sīmu) | salomahaṁso → lomahaṁso (cck: syā.) | devadundubhiyo → devadudrabhiyo (cck: ka.) | ca → Hardy omits. Feer, pana. (pts note) | Bhagavato → Bm K Hardy and Feer, -tā. (pts note) | lomahaṁsano → Bm Hardy and SS twice below salomahaṁso; K, Feer, Steinthal, lomahaṁso, SS here lomahaṁsano. (pts note) | phaliṁsu → Feer, caliṁsu, and so Sc the second time only. (pts note)And as the Blessed One relinquished the fabrications of life, there was a great earthquake, awesome & hair-raising, and rolls of the deva-drums split (the air). Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“Tulamatulañca sambhavaṁ, bhavasaṅkhāramavassaji muni;
atulañ → So all MSS. and K, A S and Udāna. but Bm in the Udāna has ū . . . ū. Wind. 5O. (pts note) bhavasaṅkhāramavassaji → bhavasaṅkhāramavassajī (bj) | bhavasaṅkhāramavassaji muni → bhavasaṁkhāram avassajī munī (pts) | avassajī → St oss-; Scd -khāra ossaji; K. Steinthal, avassajji; Bm Sum. Hardy and Feer, avassaji. (pts note) | munī → Bm K Hardy and Feer, muni. (pts note)Comparing the incomparable with coming-into-being, the sage relinquished the fabrication of becoming. Ajjhattarato samāhito, abhindi kavacamivattasambhavan”ti.
kavacamivattasambhavanti → kavacamivattasambhavanti bhūmicālassa aṭṭha hetū (bj) | abhida → Bm abhinda. K Hardy and Feer, abhindi. (pts note)Inwardly joyful, centered, he split his own coming-into-being like a coat of mail.

16. Mahābhūmicālahetu

Atha kho āyasmato ānandassa etadahosi:Then the thought occurred to Ven. Ānanda: “acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo;
abbhutaṁ → abbhūtaṁ (sya-all)“How amazing! How astounding! What a great earthquake! sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.
salomahaṁso devadundubhiyo → lomahaṁso devadundabhiyo (sya-all) | salomahaṁso → St lomahaṁsano; K lomahaṁso. (pts note)What a very great earthquake, awesome & hair-raising, and rolls of the deva-drums split (the air)! Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
pātubhāvāyāti → Scd pātubhāvāya deva-dundhubhīnañ ca phālitun ti; St pātubhāvā deva-dundhubhīnañ ca phālitun. (pts note)What is the reason, what is the cause, for the appearance of the great earthquake?”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami,So Ven. Ānanda went to the Blessed One and, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi,on arrival, having bowed down to him, sat to one side. ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:As he was sitting there, he said to the Blessed One, “acchariyaṁ, bhante, abbhutaṁ, bhante.
abbhutaṁ → abbhūtaṁ (sya-all)“How amazing, lord! How astounding! Mahā vatāyaṁ, bhante, bhūmicālo;What a great earthquake! sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.
salomahaṁso devadundubhiyo → lomahaṁso devadundabhiyo (sya-all) | saloma-haṁso → K lomahaṁso. (pts note)What a very great earthquake, awesome & hair-raising, and rolls of thunder split (the air)! Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?What, lord, is the reason, what is the cause, for the appearance of the great earthquake?”

“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.“Ānanda, there are these eight reasons, eight causes, for the appearance of a great earthquake. Katame aṭṭha?Which eight?

Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṁ vāte patiṭṭhitaṁ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṁ mahāvātā vāyanti. Mahāvātā vāyantā udakaṁ kampenti. Udakaṁ kampitaṁ pathaviṁ kampeti.
mahāpathavī → mahāpaṭhavi (bj); mahāpaṭhavī (sya-all, pts) | ākāsaṭṭho → ākāsaṭṭho hoti (bj) | pathaviṁ → paṭhaviṁ (bj, sya-all, pts) | mahāpaṭhavi → mahāpathavi (bj: machasaṁ) | kho → Aṅg. iv. 312 omits. (pts note)“This great earth, Ānanda, is established on water. The water is established on wind. The wind is standing on space. There comes a time when a great wind blows. The great wind blowing shakes the water. The water, shaken, shakes the earth. Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.This is the first reason, the first cause, for the appearance of a great earthquake.

Puna caparaṁ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti.
pathavīsaññā → paṭhavisaññā (bj, sya-all, pts) | pathaviṁ → paṭhaviṁ (bj, sya-all, pts) | devo → devatā (pts) | mahiddhiko mahānubhāvo tassa → mahiddhikā mahānubhāvā yassa (pts) | tassa → yassa (sya-all: sī.) | devatā → Bm K devo. (pts note) | mahānubhāvā → Bm K -o. (pts note) | yassa → Bm Hardy, tassa; so K, with yassa in note. (pts note)“Then, Ānanda, there comes a time when a brahman of power, with mastery of the mind, or a deva of great power, great might, has developed a limited earth-perception and an immeasurable liquid-perception. He makes this earth shake & shiver, quiver & quake. Ayaṁ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.This is the second reason…

Puna caparaṁ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
tusitakāyā → tusitā kāyā (bj, sya-all, pts) | pathavī → paṭhavī (bj, sya-all) | tadāyaṁ pathavī → tadā yaṁ paṭhavī (pts) | sampakampati → (pts)“Then, Ānanda, when the bodhisatta, falling from the Tusita group, mindful & alert, descends into his mother’s womb, the earth shakes & shivers, quivers & quakes. Ayaṁ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.This is the third reason…

Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
mātukucchismā → mātukucchismiṁ (bj); mātu kucchimhā (sya-all) | pathavī → paṭhavī (bj, sya-all) | tadāyaṁ pathavī → tadā yaṁ paṭhavī (pts)“Then, Ānanda, when the bodhisatta, mindful & alert, emerges from his mother’s womb, the earth shakes & shivers, quivers & quakes. Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.This is the fourth reason…

Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
pathavī → paṭhavī (bj, sya-all) | tadāyaṁ pathavī → tadā yaṁ paṭhavī (pts)“Then, Ānanda, when the Tathāgata awakens to the unexcelled right self-awakening, the earth shakes & shivers, quivers & quakes. Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.This is the fifth reason…

Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
pathavī → paṭhavī (bj, sya-all) | pavatteti → pavattesi (sya-all) | tadāyaṁ pathavī → tadā yaṁ paṭhavī (pts)“Then, Ānanda, when the Tathāgata sets rolling the unexcelled Dhamma-wheel, the earth shakes & shivers, quivers & quakes. Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.This is the sixth reason…

Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
pathavī → paṭhavī (bj, sya-all) | tadāyaṁ pathavī → tadā yaṁ paṭhavī (pts)“Then, Ānanda, when the Tathāgata, mindful & alert, relinquishes the fabrications of life, the earth shakes & shivers, quivers & quakes. Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.This is the seventh reason…

Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
pathavī → paṭhavī (bj, sya-all) | tadāyaṁ pathavī → tadā yaṁ paṭhavī (pts)“Then, Ānanda, when the Tathāgata, by means of the unbinding property with no fuel remaining, totally unbinds,30 the earth shakes & shivers, quivers & quakes. Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
pātubhāvāya → SS have -āyāti. (pts note)This is the eighth reason, the eighth cause, for the appearance of a great earthquake.

Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
pātubhāvāya → pātubhāvāyāti (bj, cck, sya-all, pts)“These are the eight reasons, the eight causes, for the appearance of a great earthquake.

17. Aṭṭhaparisā

Aṭṭha kho imā, ānanda, parisā.“Ānanda, there are these eight assemblies. Katamā aṭṭha?Which eight? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
cātumahārājikaparisā → cātummahārājikaparisā (cck: sī. syā. kaṁ. pī.)A noble warrior assembly, a brahman assembly, a householder assembly, a contemplative assembly, a Four Great Kings assembly, a (Devas of the) Thirty-three assembly, a Māra assembly, a Brahmā assembly.

Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā.
upasaṅkamitā → upasaṅkamitvā (sya-all) | upasaṅkamitā tatrapi → upasaṁkamitvā tatra pi (pts) | upasaṅkamitā → upasaṅkamitvā (bj: syā, PTS) | upasaṅkamitvā → upasaṅkamitātipi pāṭho (sya-all note) | upasaṁkamitvā → K (note) upasaṁkamitātipi pāṭho. So the Majjhima and Bp in A. (pts note)“I can remember approaching many hundreds of noble warrior assemblies. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.
tatrapi → tatrāpi (bj)There—before seating myself, before talking, before engaging in conversation— Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti.
tattha → tatatha (sya-all)whatever sort of appearance they had, that was the sort of appearance I had; whatever sort of accent they had, that was the sort of accent I had. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi.
dhammiyā → dhammiyā ca (bj, sya-all, pts) | ca → dhammiyā (bj: machasaṁ)And I instructed, urged, roused, & encouraged them with Dhamma talk. Bhāsamānañca maṁ na jānanti:While I was speaking, they didn’t know me: ‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti?‘Who is this who speaks—a deva or a human being?’ Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi.
dhammiyā → dhammiyā ca (sya-all, pts)Having instructed, urged, roused, & encouraged them with Dhamma talk, I disappeared. Antarahitañca maṁ na jānanti:When I had disappeared, they didn’t know me: ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?‘Who is this who disappeared—a deva or a human being?’

Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe…“I can remember approaching many hundreds of brahman assemblies… gahapatiparisaṁ …many hundreds of householder assemblies… samaṇaparisaṁ …many hundreds of contemplative assemblies… cātumahārājikaparisaṁ …many hundreds of Four Great King assemblies… tāvatiṁsaparisaṁ …many hundreds of (Devas of the) Thirty-three assemblies… māraparisaṁ …many hundreds of Māra assemblies… brahmaparisaṁ upasaṅkamitā.
upasaṅkamitā → upasaṅkamitvā (sya-all) | upasaṅkamitā tatrapi → upasaṁkamitvā tatra pi (pts)“I can remember approaching many hundreds of Brahmā assemblies. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.
tatrapi → tatrāpi (bj)There—before seating myself, before talking, before engaging in conversation— Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti.whatever sort of appearance they had, that was the sort of appearance I had; Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti.whatever sort of accent they had, that was the sort of accent I had. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi.
dhammiyā → dhammiyā ca (bj, sya-all, pts)And I instructed, urged, roused, & encouraged them with Dhamma talk. Bhāsamānañca maṁ na jānanti:While I was speaking, they didn’t know me: ‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti?‘Who is this person who speaks—a deva or a human being?’ Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi.
dhammiyā → dhammiyā ca (sya-all, pts)Having instructed, urged, roused, & encouraged them with Dhamma talk, I disappeared. Antarahitañca maṁ na jānanti:When I had disappeared, they didn’t know me: ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?‘Who is this who disappeared—a deva or a human being?’

Imā kho, ānanda, aṭṭha parisā.
parisā → parisā aṭṭhaabhibhāyatanāni (bj)

18. Aṭṭhaabhibhāyatana

Aṭṭha kho imāni, ānanda, abhibhāyatanāni.
kho → Sct me; Sd omits. (pts note)“Ānanda, there are these eight dimensions of (mental) mastery. Katamāni aṭṭha?Which eight?

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.“Having a single perception of form internally, one sees forms externally as limited, beautiful & ugly. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, one has the perception, ‘I know; I see.’ Idaṁ paṭhamaṁ abhibhāyatanaṁ.This is the first dimension of (mental) mastery.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.“Having a single perception of form internally, one sees forms externally as immeasurable, beautiful & ugly. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, one has the perception, ‘I know; I see.’ Idaṁ dutiyaṁ abhibhāyatanaṁ.This is the second dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.“Having a single formless perception internally, one sees forms externally as limited, beautiful & ugly. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, one has the perception, ‘I know; I see.’ Idaṁ tatiyaṁ abhibhāyatanaṁ.This is the third dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.“Having a single formless perception internally, one sees forms externally as immeasurable, beautiful & ugly. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, one has the perception, ‘I know; I see.’ Idaṁ catutthaṁ abhibhāyatanaṁ.This is the fourth dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
nīlāni → Scd often spell nil-; and so Bm throughout. St K nīl throughout. (pts note)“Having a single formless perception internally, one sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ.
seyyathā → seyyathāpi (bj) | ummāpupphaṁ → umāpupphaṁ (bj: machasaṁ) | seyyathā → Sc adds pi (erased here, but still left in below). (pts note)Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Bārāṇasī muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow; Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.in the same way, having a single formless perception internally, one sees forms externally as blue, blue in their color, blue in their features, blue in their glow. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, one has the perception, ‘I know; I see.’ Idaṁ pañcamaṁ abhibhāyatanaṁ.This is the fifth dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
pītāni → Bm pitāni, and so throughout. (pts note)“Having a single formless perception internally, one sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ.
seyyathā → seyyathāpi (bj) | kaṇikārapupphaṁ → kaṇṇikārapupphaṁ (sya-all)Just as a kaṇṇikāra flower is yellow, yellow in its color, yellow in its features, yellow in its glow, or just as Bārāṇasī muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow; Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.in the same way, having a single formless perception internally, one sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, one has the perception, ‘I know; I see.’ Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.This is the sixth dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.“Having a single formless perception internally, one sees forms externally as red, red in their color, red in their features, red in their glow. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ.
seyyathā → seyyathāpi (bj) | bandhujīvakapupphaṁ → bandhujīvakaṁ pupphaṁ (sya-all)Just as a bandhu-jīvaka flower is red, red in its color, red in its features, red in its glow, or just as Bārāṇasī muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow; Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.in the same way, having a single formless perception internally, one sees forms externally as red, red in their color, red in their features, red in their glow. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, one has the perception, ‘I know; I see.’ Idaṁ sattamaṁ abhibhāyatanaṁ.This is the seventh dimension of (mental) mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.“Having a single formless perception internally, one sees forms externally as white, white in their color, white in their features, white in their glow. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ.
osadhitārakā → osadhī tārakā (bj) | seyyathā → seyyathāpi (bj)Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Bārāṇasī muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow; Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.in the same way, having a single formless perception internally, one sees forms externally as white, white in their color, white in their features, white in their glow. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.Mastering them, one has the perception, ‘I know; I see.’ Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.This is the eighth dimension of (mental) mastery.

Imāni kho, ānanda, aṭṭha abhibhāyatanāni.
kho → kho aṭṭha (bj) | ānanda → ānanda abhibhāyatanāni (bj) | abhibhāyatanāni → vimokkhā (bj)“These, Ānanda, are the eight dimensions of (mental) mastery.

19. Aṭṭhavimokkha

Aṭṭha kho ime, ānanda, vimokkhā.“Ānanda, there are these eight emancipations. Katame aṭṭha?Which eight?

Rūpī rūpāni passati,“Possessed of form, one sees forms. ayaṁ paṭhamo vimokkho.This is the first emancipation.

Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,“Not percipient of form internally, one sees forms externally. ayaṁ dutiyo vimokkho.This is the second emancipation.

Subhanteva adhimutto hoti,“One is intent only on the beautiful. ayaṁ tatiyo vimokkho.This is the third emancipation.

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,
atthaṅgamā → atthagamā (pts) | atthagamā → Sc -āya; Bm K Hardy, -aṅgamā. (pts note)“With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of multiplicity, (perceiving,) ‘Infinite space,’ one enters and remains in the dimension of the infinitude of space. ayaṁ catuttho vimokkho.This is the fourth emancipation.

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,
viññāṇanti → viññānan ti (pts)“With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ one enters and remains in the dimension of the infinitude of consciousness. ayaṁ pañcamo vimokkho.This is the fifth emancipation.

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,“With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ one enters and remains in the dimension of nothingness. ayaṁ chaṭṭho vimokkho.This is the sixth emancipation.

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,“With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception. ayaṁ sattamo vimokkho.This is the seventh emancipation.

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,“With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling. ayaṁ aṭṭhamo vimokkho.This is the eighth emancipation.

Ime kho, ānanda, aṭṭha vimokkhā.
vimokkhā → vimokkhā mārāyacanā (bj)“These, Ānanda, are the eight emancipations.

(…)

Ekamidāhaṁ, ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
ajapālanigrodhe → ajapālanigrodhamūle (bj) | Uruvelāyaṁ → Sc Ūr-. (pts note) | Ajapāla-nigrodhe → Sc nigrodha-mūle. But see Kathā Vatthu 559. (pts note)“One time, Ānanda, I was staying in Uruvelā on the bank of the Nerañjarā River at the Goat-herd Banyan, newly awakened. Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:Then Māra, the Evil One, approached me and, on arrival, stood to one side. As he was standing there, he said to me, ‘May the Blessed One totally unbind now, lord. ‘parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.May the One Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.’ Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:
vutte ahaṁ → vuttohaṁ (bj) | pāpimantaṁ etadavocaṁ → pāpimaṁ etad avocaṁ (pts)“When this was said, I said to Māra, the Evil One,

‘Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
paññapessanti → paññāpessanti (bj) | desessanti paññapessanti → desessantī paññāpessanti (pts) | paññāpessanti → paññapessanti (bj: machasaṁ) | uttānīkarissanti → uttāniṁ karissanti (bj: sī, katthaci); uttānikarissanti (bj: PTS) | suniggahitaṁ → suniggahītaṁ (bj: PTS) | desessantī → Sct desiss-; Sd desess- corrected to desiss-. (pts note)‘Evil One, I will not totally unbind as long as my monk disciples are not yet experienced, trained, attained to confidence, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma—after having learned it from their own teachers—teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.’ Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
paññapessanti → paññāpessanti (bj, pts)“‘Evil One, I will not totally unbind as long as my nun disciples… Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
paññapessanti → paññāpessanti (bj, pts)my male lay-follower disciples… Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
dhammānudhammappaṭipannā sāmīcippaṭipannā → dhammānudhammapaṭipannā sāmīpaṭipannā (bj) | paññapessanti → paññāpessanti (bj, pts)my female lay-follower disciples are not yet experienced, trained, attained to maturity, learned, maintaining the Dhamma, practicing the Dhamma in line with the Dhamma, practicing masterfully, living in line with the Dhamma; declaring the Dhamma—after having learned it from their own teachers—teaching it, describing it, setting it forth, revealing it, explaining it, making it plain; well-refuting, in line with the Dhamma, any opposing teachings that have arisen; teaching the Dhamma with its marvels.

Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.
na → (sya-all) | bāhujaññaṁ → bahujaññaṁ (sya-all) | bāhujaññaṁ → bahujaññaṁ (bj: syā)“‘Evil One, I will not totally unbind as long as this holy life of mine is not powerful, prosperous, widely-spread, disseminated among many people, well-expounded as far as there are human beings & devas.’

Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:
cāpāle → pāvāle (sya-all) | cāpāle → pāvāle (bj: syā)“And just now, Ānanda, (here) at the Pāvāla Shrine, Māra the Evil One approached me and, on arrival, stood to one side. As he was standing here, he said to me, ‘parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.‘May the Blessed One totally unbind now, lord. May the One Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord. Bhāsitā kho panesā, bhante, bhagavatā vācā:After all, these words were said by the Blessed One: “na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti …pe…
bhavissanti → K abbreviates without pe, goes on yāva me bhikkhuniyo na sāvikā bhavissanti. Yāva me upāsakā na sāvakā bhavissanti. Yāva me upasikā na sāvikā bhavissanti. Yāva me idaṁ brahmacariyaṁ, &c. (pts note)“Evil One, I will not totally unbind as long as my monk disciples are not yet experienced, yāva me bhikkhuniyo na sāvikā bhavissanti …pe…
na sāvikā bhavissanti → (pts)as long as my nun disciples… yāva me upāsakā na sāvakā bhavissanti …pe…my male lay-follower disciples… yāva me upāsikā na sāvikā bhavissanti …pe…my female lay-follower disciples are not yet experienced… yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan”ti.
na → (sya-all) | bāhujaññaṁ → bahujaññaṁ (sya-all)as long as this holy life of mine is not powerful, prosperous, widely-spread, disseminated among many people, well-expounded as far as there are human beings & devas.” Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ.
bāhujaññaṁ → bahujaññaṁ (sya-all)But now, lord, the Blessed One’s holy life is powerful, prosperous, widely-spread, disseminated among many people, well-expounded as far as there are human beings & devas. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.“‘May the Blessed One totally unbind now, lord. May the One Well-Gone totally unbind now, lord. Now is the time for the Blessed One’s total unbinding, lord.’

Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:“When this was said, I said to Māra, the Evil One: ‘appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati.‘Relax, Evil One. It won’t be long until the Tathāgata’s total unbinding. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti.In three months’ time from now, the Tathāgata will totally unbind.’ Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.
ossaṭṭhoti → ossaṭṭhoti ānandayācanā (bj) | cāpāle → pāvāle (sya-all)“Just now, Ānanda, here at the Pāvāla shrine—mindful & alert—I relinquished the fabrications of life.”

20. Ānandayācanakathā

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:When this was said, Ven. Ānanda said to the Blessed One, “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.“Lord, may the Blessed One remain for an eon. May the One Well-Gone remain for an eon—for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings & devas.”

“Alaṁ dāni, ānanda.
dāni → (bj) | dāni → Scdt omit. (pts note)“Enough, now, Ānanda. Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti.Don’t beg the Tathāgata. Now is not the time for begging the Tathāgata.”

Dutiyampi kho āyasmā ānando …pe…A second time… tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca:A third time, Ven. Ānanda said to the Blessed One, “Lord, may the Blessed One remain for an eon. “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.May the One Well-Gone remain for an eon—for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings & devas.”

“Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti?“Ānanda, do you have conviction in the Tathāgata’s awakening?”

“Evaṁ, bhante”.“Yes, lord.”

“Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti?“Then why, Ānanda, do you harass the Tathāgata up to three times?”

“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ:
paṭiggahitaṁ → paṭiggahītaṁ (pts)“Face-to-face with the Blessed One have I heard this, face-to-face have I received this: ‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.‘Anyone, Ānanda, in whom the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, could—if he wanted—remain for an eon or the remainder of an eon. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’”ti.
so → (sya-all, pts) | yānīkatā → yānikatā (pts)In the Tathāgata, Ānanda, the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken. He could—if he wanted—remain for an eon or the remainder of an eon.’”

“Saddahasi tvaṁ, ānandā”ti?“Ānanda, do you have conviction in the Tathāgata’s awakening?”

“Evaṁ, bhante”.“Yes, lord.”

“Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
kayiramāne → kariyamāne (bj: sīmu)“Then the wrong-doing is yours, Ānanda. Yours the mistake, in that—even when the Tathāgata had given such a blatant sign, such a blatant hint—you weren’t able to understand his meaning. You didn’t beg of the Tathāgata, ‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
bhante → (sya-all)‘Lord, may the Blessed One remain for an eon. May the One Well-Gone remain for an eon—for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings & devas.’ Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.If you had begged the Tathāgata two times, the Tathāgata would have refused, but after the third time he would have acquiesced. Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.The wrong-doing is yours, Ānanda. Yours the mistake.

Ekamidāhaṁ, ānanda, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.“On one occasion, Ānanda, I was staying near Rājagaha, on Vulture Peak Mountain. Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:There I addressed you, ‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo, ānanda, gijjhakūṭo pabbato.
ānanda → (bj, sya-all)‘Vulture Peak mountain is refreshing, Ānanda. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.Anyone, Ānanda, in whom the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, could—if he wanted—remain for an eon or the remainder of an eon. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.In the Tathāgata, Ānanda, the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken. He could—if he wanted—remain for an eon or the remainder of an eon.’ Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
kayiramāne → Bm kariyam-. (pts note) | kayiramāne → Bm kariyam-. (pts note)But you, Ānanda—even when the Tathāgata had given such a blatant sign, such a blatant hint—weren’t able to understand his meaning. You didn’t beg of the Tathāgata, ‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
bhante → (sya-all, pts)‘Lord, may the Blessed One remain for an eon. May the One Well-Gone remain for an eon—for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings & devas.’ Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.If you had begged the Tathāgata two times, the Tathāgata would have refused, but after the third time he would have acquiesced. Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.The wrong-doing is yours, Ānanda. Yours the mistake.

Ekamidāhaṁ, ānanda, samayaṁ tattheva rājagahe viharāmi gotamanigrodhe …pe…
gotamanigrodhe → nigrodhārāme (pts) | gotamanigrodhe → nigrodhārāme (bj: PTS) | Nigrodhārāme → Bm K Gotamanigrodhe, as below. (pts note)“On one occasion, Ānanda, I was staying right there near Rājagaha at the Gotama Banyan tree… tattheva rājagahe viharāmi corapapāte …
Cora-papāte → Sc corappāte; K corappapāte. (pts note)right there near Rājagaha at Robbers Cliff… tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṁ …
sattapaṇṇiguhāyaṁ → sattapaṇṇaguhāyaṁ (sya-all) | Sattapaṇṇiguhāyaṁ → Bm Tattapaṇṇiguhāraṁ; Sdt H Sattapaṇṇa-. (pts note)right there near Rājagaha in Sattapaṇṇa Cave… tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṁ …right there near Rājagaha at the Black Rock on Isigili Mountain… tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre …
tattheva rājagahe → tatth eva rajagahe (pts)right there near Rājagaha under the rock overhang at Serpents Water Hole in the Cool Forest… tattheva rājagahe viharāmi tapodārāme …right there near Rājagaha at Tapodā Park… tattheva rājagahe viharāmi veḷuvane kalandakanivāpe …right there near Rājagaha at the Bamboo Forest, the Squirrels’ Feeding Ground… tattheva rājagahe viharāmi jīvakambavane …right there near Rājagaha at Jīvaka’s Mango Grove… tattheva rājagahe viharāmi maddakucchismiṁ migadāye.right there near Rājagaha at the Maddakucchi Deer Park.

Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:
tatrāpi → tatra (bj: PTS)There, too, I addressed you, ‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṁ jīvakambavanaṁ, ramaṇīyo maddakucchismiṁ migadāyo.
sattapaṇṇiguhā → sattapaṇṇaguhā (sya-all) | veḷuvane kalandakanivāpo → veḷuvanakalandakanivāpo (sya-all) | maddakucchismiṁ migadāyo → maddakucchimigadāyo (sya-all) | ramaṇīyaṁ → ramaṇīyo (pts)‘Rājagaha is refreshing, Ānanda. Refreshing, too, are Vulture Peak Mountain, the Gotama Banyan tree, Robbers Cliff, Sattapaṇṇa Cave, the Black Rock on Isigili Mountain, the rock overhang at Serpents Water Hole in the Cool Forest, Tapodā Park, the Bamboo Forest, the Squirrels’ Feeding Ground, Jīvaka’s Mango Grove, the Maddakucchi Deer Park. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe…
yānīkatā → yānikatā (pts)Anyone, Ānanda, in whom the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken, could—if he wanted—remain for an eon or the remainder of an eon. In the Tathāgata, Ānanda, the four bases of power are developed, pursued, given a means of transport, given a grounding, steadied, consolidated, and well-undertaken. ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.He could—if he wanted—remain for an eon or the remainder of an eon.’ Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:But you, Ānanda—even when the Tathāgata had given such a blatant sign, such a blatant hint—weren’t able to understand his meaning. You didn’t beg of the Tathāgata, ‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
bhante → (sya-all, pts)‘Lord, may the Blessed One remain for an eon. May the One Well-Gone remain for an eon—for the benefit of the many, for the happiness of the many, out of sympathy for the world, for the welfare, benefit, & happiness of human beings & devas.’ Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.If you had begged the Tathāgata two times, the Tathāgata would have refused, but after the third time he would have acquiesced. Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.The wrong-doing is yours, Ānanda. Yours the mistake.