Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṁ ambavane pāsāde.that on one occasion the Blessed One was staying among the Sakyans in the mansion in the mango grove of the Sakyan family called Vedhañña [Archer].

Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
nāṭaputto → nātaputto (bj); nāthaputto (pts1ed)And on that occasion Nigaṇṭha Nāṭaputta had just died in Pāvā. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:On his death, the Nigaṇṭhas had split into two factions. They kept arguing, quarreling, & disputing, stabbing one another with weapons of the mouth:

“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.“You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!”

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.
Vadhoyeva kho → vadhoyeveko (mr) | vattati → anuvattati (sya-all, mr)Nothing but slaughter, as it were, was being committed among the Nigaṇṭha Nāṭa-sons. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
tepi → te tesu (mr) | nibbinnarūpā → nibiṇṇarūpā (pts1ed); nibbindarūpā (mr)Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seemed disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its foundation [now] broken, without an arbiter.

Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca:
vassaṁvuṭṭho → vassaṁ vuttho (bj, sya-all, pts1ed)Then Cunda the novice, who had spent the Rains at Pāvā, went to Ven. Ānanda at Sāmagāma and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. Ānanda, “nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.“Venerable sir, Nigaṇṭha Nāṭaputta has just died in Pāvā. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.On his death, the Nigaṇṭhas have split into two factions. They keep arguing, quarreling, & disputing, stabbing one another with weapons of the mouth: ‘You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!’ Nothing but slaughter, as it were, is being committed among the Nigaṇṭha Nāṭa-sons. Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seem disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its support [now] broken, without an arbiter.”

Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca:When this was said, Ven. Ānanda said to Cunda the novice, “atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya.“Friend Cunda, there is warrant here for talking to the Blessed One. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti.
bhagavato ārocessāmā”ti → āroceyyāmāti (sya-all)Let’s go to the Blessed One and, on arrival, report this matter to him.”

“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.“As you say, venerable sir,” Cunda the novice responded to Ven. Ānanda.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:Then Ven. Ānanda & Cunda the novice went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Ānanda said to the Blessed One, “ayaṁ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato,“Lord, Cunda the novice, here, has said that Nigaṇṭha Nāṭaputta has just died in Pāvā. … tassa kālaṅkiriyāya bhinnā nigaṇṭhā …pe… bhinnathūpe appaṭisaraṇe’”ti.Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seem disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its support broken, without an arbiter.”

1. AsammāsambuddhappaveditadhammavinayaA Poorly-expounded Dhamma-Vinaya

“Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.“That’s the way it is, Cunda, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.

Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito,“There is the case, Cunda, where a teacher is not rightly self-awakened, and his Dhamma-Vinaya is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened. sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati.A disciple of that Dhamma does not dwell practicing the Dhamma in accordance with [that] Dhamma, practicing masterfully, living in line with [that] Dhamma, but deviates from it. So evamassa vacanīyo:He is to be told, ‘tassa te, āvuso, lābhā, tassa te suladdhaṁ,‘It is a gain for you, friend, well-gained by you, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito.that—when your teacher is not rightly self-awakened, and his Dhamma-Vinaya is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened— Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.you are one who does not dwell practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, but deviates from it.’ Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṁ pāsaṁso.There, Cunda, the teacher is to be criticized, the Dhamma is to be criticized, but the disciple is to be thus praised. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:“Whoever might say to such a disciple, ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti.‘Come, friend, practice in line with the Dhamma as taught and formulated by your teacher’: Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ apuññaṁ pasavanti.The person who urged him, the thing urged, and the person who practiced in line with what was urged would all produce much demerit. Taṁ kissa hetu?Why is that? Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.That’s the way it is, Cunda, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.

Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito,“There is the case, Cunda, where a teacher is not rightly self-awakened, and his Dhamma-Vinaya is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened. sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati.A disciple of that Dhamma dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, and acts to conform to it. So evamassa vacanīyo:He is to be told, ‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito.‘It is no gain for you, friend, poorly-gained by you, that—when your teacher is not rightly self-awakened, and his Dhamma-Vinaya, is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened— Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti.you are one who dwells practicing the Dhamma in accordance with [that] Dhamma, practicing masterfully, living in line with [that] Dhamma, and acts to conform to it.’ Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṁ gārayho.There, Cunda, the teacher is to be criticized, the Dhamma is to be criticized, and the disciple is to be thus criticized. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:“Whoever might say to such a disciple, ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.‘Yes, friend, practicing the right way, you will succeed in the right way’: Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ apuññaṁ pasavanti.The person who praised him, the thing praised, and the person who, being praised, aroused even greater persistence would all produce much demerit. Taṁ kissa hetu?Why is that? Evañhetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.That’s the way it is, Cunda, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.

2. SammāsambuddhappaveditadhammavinayaA Well-expounded Dhamma-Vinaya

Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,“There is the case, Cunda, where a teacher is rightly self-awakened, and his Dhamma-Vinaya, is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati.A disciple of that Dhamma does not dwell practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, but deviates from it. So evamassa vacanīyo:He is to be told, ‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.‘It is no gain for you, friend, poorly-gained by you, that—when your teacher is rightly self-awakened, and his Dhamma-Vinaya is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened— Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.you are one who does not dwell practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, but deviates from it.’ Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvako ca tattha evaṁ gārayho.There, Cunda, the teacher is to be praised, the Dhamma is to be praised, but the disciple is to be thus criticized. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:“Whoever might say to such a disciple, ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti.‘Come, friend, practice in line with the Dhamma as taught and formulated by your teacher’: Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ puññaṁ pasavanti.The person who urged him, the thing urged, and the person who practiced in line with what was urged would all produce much merit. Taṁ kissa hetu?Why is that? Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.That’s the way it is, Cunda, with a well-proclaimed Dhamma-Vinaya, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.

Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,“There is the case, Cunda, where a teacher is rightly self-awakened, and his Dhamma-Vinaya, is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati.A disciple of that Dhamma dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, and acts to conform to it. So evamassa vacanīyo:He is to be told, ‘tassa te, āvuso, lābhā, tassa te suladdhaṁ,‘It is a gain for you, friend, well-gained by you, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
satthā ca te → satthā ca te arahaṁ (sya-all, pts1ed)that—when your teacher is rightly self-awakened, and his Dhamma-Vinaya is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened— Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti.you are one who dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, and acts to conform to it.’ Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvakopi tattha evaṁ pāsaṁso.There, Cunda, the teacher is to be praised, the Dhamma is to be praised, and the disciple is to be thus praised. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:“Whoever might say to such a disciple, ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.‘Yes, friend, practicing the right way, you will succeed in the right way’: Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ puññaṁ pasavanti.
pasaṁsito → pasattho (sya-all, pts1ed)The person who praised him, the thing praised, and the person who, being praised, aroused even greater persistence would all produce much merit. Taṁ kissa hetu?Why is that? Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.That’s the way it is, Cunda, with a well-proclaimed Dhamma-Vinaya, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.

3. SāvakānutappasatthuThe Complete Holy Life

Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,“There is the case, Cunda, where a teacher has appeared in the world, worthy & rightly self-awakened. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṁ kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.But his disciples have not been instructed in the meaning/goal of the True Dhamma, nor has the complete holy life been entirely disclosed to them, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas. Atha nesaṁ satthuno antaradhānaṁ hoti.Then their teacher disappears. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.When a teacher of that sort has died, it is a matter of regret for his disciples. Taṁ kissa hetu?Why is that? ‘Satthā ca no loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.Because: ‘A teacher has appeared in the world, worthy & rightly self-awakened. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. But we have not been instructed in the meaning/goal of the True Dhamma, nor has the complete holy life been entirely disclosed to us, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas, Atha no satthuno antaradhānaṁ hotī’ti.and now our teacher has disappeared.’ Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.When a teacher of that sort has died, it is a matter of regret for his disciples.

4. Sāvakānanutappasatthu

Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.“But then there is the case, Cunda, where a teacher has appeared in the world, worthy & rightly self-awakened. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.His disciples have been instructed in the meaning/goal of the True Dhamma, and the complete holy life has been entirely disclosed to them, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas. Atha nesaṁ satthuno antaradhānaṁ hoti.Then their teacher disappears. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.When a teacher of that sort has died, it is a matter of no regret for his disciples. Taṁ kissa hetu?Why is that? ‘Satthā ca no loke udapādi arahaṁ sammāsambuddho.Because: ‘A teacher has appeared in the world, worthy & rightly self-awakened. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. Viññāpitatthā camha saddhamme, kevalañca no paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.And we have been instructed in the meaning/goal of the True Dhamma, and the complete holy life has been entirely disclosed to us, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas, Atha no satthuno antaradhānaṁ hotī’ti.and now our teacher has disappeared.’ Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.When a teacher of that sort has died, it is a matter of no regret for his disciples.

5. Brahmacariyaaparipūrādikathā

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.“Now, if a holy life is endowed with those factors, yet there is no teacher who is an elder, of long standing, long gone forth, senior, attained to old age, Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.then a holy life of that sort is incomplete with regard to that factor.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.But when a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.then a holy life of that sort is complete with regard to that factor.

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.“But if a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, yet there are no elder monk disciples of his that are experienced, trained, mature, attained to security from the yoke, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.able to teach the True Dhamma, able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles, Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.then a holy life of that sort is incomplete with regard to that factor.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.But when a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, and there are elder monk disciples of his who are experienced, trained, mature, attained to security from the yoke, able to teach the True Dhamma, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles, Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.then a holy life of that sort is complete with regard to that factor.

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.“But if a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, and there are elder monk disciples of his who are experienced, trained, mature, attained to security from the yoke, able to teach the True Dhamma, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles, No ca khvassa majjhimā bhikkhū sāvakā honti …pe…yet there are no monk disciples of his of middle standing… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti …pe…there are monk disciples of his of middle standing, yet no junior monk disciples of his… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti …pe…there are junior monk disciples of his, yet no elder nun disciples of his… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti …pe…there are elder nun disciples of his, yet no nun disciples of his of middle standing… majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti …pe…there are nun disciples of his of middle standing, yet no junior nun disciples of his… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino …pe…there are junior nun disciples of his, yet no male lay disciples of his, householders wearing white, following the celibate life… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino …pe…there are male lay disciples of his, householders wearing white, following the celibate life, yet no male lay disciples of his, householders wearing white, partaking of sensuality… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe…there are male lay disciples of his, householders wearing white, partaking of sensuality, yet no female lay disciples of his, householders wearing white, following the celibate life… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe…there are female lay disciples of his, householders wearing white, following the celibate life, yet no female lay disciples of his, householders wearing white, partaking of sensuality… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṁ hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ …pe…there are female lay disciples of his, householders wearing white, partaking of sensuality, yet his holy life has not become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, no ca kho lābhaggayasaggappattaṁ.his holy life has become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings, yet has not attained supremacy in terms of gains & supremacy in terms of status, Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.then a holy life of that sort is incomplete with regard to that factor.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.“But when a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, and there are elder monk disciples of his who are experienced, trained, mature, attained to security from the yoke, able to teach the True Dhamma, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles; Majjhimā cassa bhikkhū sāvakā honti …and there are monk disciples of his of middle standing; navā cassa bhikkhū sāvakā honti …there are junior monk disciples of his; therā cassa bhikkhuniyo sāvikā honti …there are elder nun disciples of his… majjhimā cassa bhikkhuniyo sāvikā honti …nun disciples of his of middle standing… navā cassa bhikkhuniyo sāvikā honti …junior nun disciples of his… upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino.male lay disciples of his, householders wearing white, following the celibate life… Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino …male lay disciples of his, householders wearing white, partaking of sensuality… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo …female lay disciples of his, householders wearing white, following the celibate life; upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …there are female lay disciples of his, householders wearing white, partaking of sensuality; brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, lābhaggappattañca yasaggappattañca.and his holy life has become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings, and has attained supremacy in terms of gains & supremacy in terms of status, Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.then a holy life of that sort is complete with regard to that factor.

Ahaṁ kho pana, cunda, etarahi satthā loke uppanno arahaṁ sammāsambuddho.“Cunda, I am now a teacher who has appeared in the world, worthy & rightly self-awakened. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.My disciples have been instructed in the meaning/goal of the True Dhamma, and the complete holy life has been entirely disclosed to them, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas. Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.I am now a teacher who is an elder, of long standing, long gone forth, senior, attained to old age.

Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.“There are now elder monk disciples of mine who are experienced, trained, mature, attained to security from the yoke, able to teach the True Dhamma, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles. Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā …There are now monk disciples of mine of middle standing. santi kho pana me, cunda, etarahi navā bhikkhū sāvakā …There are now junior monk disciples of mine. santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā …There are now elder nun disciples of mine… santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā …nun disciples of mine of middle standing… santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā …junior nun disciples of mine… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino …male lay disciples of mine, householders wearing white, following the celibate life… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino …male lay disciples of mine, householders wearing white, partaking of sensuality… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo …female lay disciples of mine, householders wearing white, following the celibate life. santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo …There are now female lay disciples of mine, householders wearing white, partaking of sensuality; etarahi kho pana me, cunda, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ.and my holy life has now become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings.

Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṁ, cunda, aññaṁ ekasatthārampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāhaṁ.“Cunda, to the extent that I am now a teacher who has appeared in the world, I do not see any other teacher who has attained supremacy in terms of gains & supremacy in terms of status equal to what I have. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno;And to the extent that my community or group has appeared in the world, nāhaṁ, cunda, aññaṁ ekasaṅghampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāyaṁ, cunda, bhikkhusaṅgho.I do not see any other community that has attained supremacy in terms of gains & supremacy in terms of status, equal to what the Saṅgha of monks has. Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya:“If one speaking rightly were to say, ‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti.‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking & nothing in excess,’ Idameva taṁ sammā vadamāno vadeyya:he would, speaking rightly, say it of this: ‘sabbākārasampannaṁ …pe… suppakāsitan’ti.‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking & nothing in excess.’

Udako sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati:
Udako → uddako (bj, sya-all, pts1ed)“Udaka Rāmaputta once made this statement: ‘passaṁ na passatī’ti.‘Seeing, one doesn’t see.’ Kiñca passaṁ na passatīti?And what is it that, ‘seeing, one doesn’t see’? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati.
na passati → na passatīti (sya-all, mr)One sees the blade of a well-sharpened razor, but not the edge of the razor. Idaṁ vuccati:This, Cunda, is called, ‘passaṁ na passatī’ti.‘seeing, one doesn’t see.’ Yaṁ kho panetaṁ, cunda, udakena rāmaputtena bhāsitaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ khurameva sandhāya.But this statement of Uddaka Rāmaputta is base, vulgar, common, ignoble, unprofitable, dealing only with a razor. Yañca taṁ, cunda, sammā vadamāno vadeyya:
Yañca taṁ → yañcetaṁ (bj, sya-all, mr)“But how would one, speaking rightly, say, ‘Seeing, one doesn’t see’? One speaking rightly, would say just this: ‘passaṁ na passatī’ti, idameva taṁ sammā vadamāno vadeyya:
idameva taṁ → idamevetaṁ (bj, mr)‘Seeing, one doesn’t see.’ ‘passaṁ na passatī’ti. Kiñca passaṁ na passatīti?And what is it that, ‘seeing, one doesn’t see’? Evaṁ sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitanti, iti hetaṁ passati.
paripūraṁ → parisuddhataraṁ (bj, sya-all, mr); paripūrataraṁ (?) | hetaṁ passati → na passatīti (sya-all, mr)Such a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess: This is what one sees. Idamettha apakaḍḍheyya, evaṁ taṁ parisuddhataraṁ assāti, iti hetaṁ na passati.One doesn’t see, ‘If this were taken away from here, it would become purer.’ Idamettha upakaḍḍheyya, evaṁ taṁ paripūraṁ assāti, iti hetaṁ na passati.One doesn’t see, ‘If this were added here, it would become more complete.’ Idaṁ vuccati, cunda:This is called, ‘passaṁ na passatī’ti.‘seeing, one doesn’t see.’ Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya:“Cunda, if one speaking rightly were to say, ‘sabbākārasampannaṁ …pe…‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess,’ brahmacariyaṁ suppakāsitan’ti.he would, speaking rightly, Idameva taṁ sammā vadamāno vadeyya:say it of this: ‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti.‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess.’

6. SaṅgāyitabbadhammaThat this Holy Life May Long Endure

Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.“Therefore, Cunda, with regard to the qualities I have taught, having directly known them, you should all, having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas. Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?And which are the qualities I have taught that you should all, having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas? Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.The four establishings of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path. Ime kho te, cunda, dhammā mayā abhiññā desitā.These are the qualities I have taught that you should all, Yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas. In them, you should train yourselves harmoniously, cordially, without dispute.

7. SaññāpetabbavidhiReaching Agreement

Tesañca vo, cunda, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññataro sabrahmacārī saṅghe dhammaṁ bhāseyya.
sikkhataṁ → sikkhitabbaṁ (bahūsu)“If one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, Tatra ce tumhākaṁ evamassa:and if the thought occurs to you, ‘ayaṁ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti.
ceva → yo ceva (sya-all, pts1ed); yañceva (mr)‘Friends, this venerable one has grasped the wrong meaning and picked up the wrong expression,’ Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?
imesañca → imesaṁ (sabbattha)‘With regard to this meaning, friend, there are these expressions or those expressions. Which are the more pertinent? And with regard to these expressions, there is this meaning or that meaning. Which is the more pertinent?’ So ce evaṁ vadeyya:“If he should say, ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.‘Friends, with regard to this meaning, these expressions are more pertinent than those; and with regard to these expressions, this meaning is more pertinent than that,’ So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā.then he is neither to be praised nor disparaged. Neither praising nor disparaging him, you should show him how to examine that meaning & those expressions.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.“If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, Tatra ce tumhākaṁ evamassa:and if the thought occurs to you, ‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti.‘Friends, this venerable one has grasped the wrong meaning but picked up the right expression,’ Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?‘With regard to these expressions, there is this meaning or that meaning. Which is the more pertinent?’ So ce evaṁ vadeyya:“If he should say, ‘imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.‘Friends, with regard to these expressions, this meaning is more pertinent than that,’ So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tasseva atthassa nisantiyā.then he is neither to be praised nor disparaged. Neither praising nor disparaging him, you should show him how to examine that meaning.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.“If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, Tatra ce tumhākaṁ evamassa:and if the thought occurs to you, ‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti.‘Friends, this venerable one has grasped the right meaning but picked up the wrong expression,’ Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo:you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti?‘With regard to this meaning, friend, there are these expressions or those expressions. Which are the more pertinent?’ So ce evaṁ vadeyya:“If he should say, ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti.‘Friends, with regard to this meaning, these expressions are more pertinent than those,’ So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā.then he is neither to be praised nor disparaged. Neither praising nor disparaging him, you should show him how to examine those expressions.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.“If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, Tatra ce tumhākaṁ evamassa:and if the thought occurs to you, ‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti.‘Friends, this venerable one has grasped the right meaning and picked up the right expression,’ Tassa ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ;saying, ‘Excellent,’ you should express delight & rejoice in his statement. tassa ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo:Expressing delight & rejoicing in his statement, saying, ‘Excellent,’ you should say to him, ‘lābhā no, āvuso, suladdhaṁ no, āvuso,‘It’s a gain for us, friend, a great gain, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan’ti.that we see a venerable one like you who has entered into the meaning and the expression in this way.’

8. PaccayānuññātakāraṇaThe Pleasures of the Holy Life

Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi.“Cunda, I don’t teach you the Dhamma only for the restraint of effluents in the present life, Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi.nor do I teach you the Dhamma only for the warding off of effluents in the afterlife. Diṭṭhadhammikānaṁ cevāhaṁ, cunda, āsavānaṁ saṁvarāya dhammaṁ desemi;I teach you the Dhamma both for the restraint of effluents in the present life samparāyikānañca āsavānaṁ paṭighātāya.
ca → cāti (bahūsu)and for the warding off of effluents in the afterlife.

Tasmātiha, cunda, yaṁ vo mayā cīvaraṁ anuññātaṁ, alaṁ vo taṁ“Therefore, the robe I have allowed you is enough simply yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ.to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame. Yo vo mayā piṇḍapāto anuññāto, alaṁ vo so“The alms food I have allowed you is enough simply yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort.’ Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ“The lodgings I have allowed you are enough simply yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion. Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṁ vo so“The medicinal requisites used for curing the sick that I have allowed you are enough simply yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya abyāpajjaparamatāya.to counteract any pains of illness that have arisen and for maximum freedom from disease.

9. SukhallikānuyogaIndulgence in Pleasure

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“Now, it’s possible, Cunda, that wanderers of other sects might say, ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti.‘The Sakyan-son contemplatives live devoted to the devotion to pleasure.’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
Evaṁvādino → … vadamānā (sya-all)When they are saying that, the wanderers of other sects should be told, ‘katamo so, āvuso, sukhallikānuyogo?‘Which devotion to pleasure, friends?— Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.for devotion to pleasure has many modes, many permutations.’

Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.“There are four devotions to pleasure, Cunda, that are base, vulgar, common, ignoble, unprofitable, that do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, or unbinding. Katame cattāro?Which four?

Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṁ sukheti pīṇeti.“There is the case where a certain fool finds pleasure & rapture for himself in killing living beings. Ayaṁ paṭhamo sukhallikānuyogo.This is the first devotion to pleasure.

Puna caparaṁ, cunda, idhekacco adinnaṁ ādiyitvā ādiyitvā attānaṁ sukheti pīṇeti.“Further, there is the case where a certain person finds pleasure & rapture for himself in taking what is not given. Ayaṁ dutiyo sukhallikānuyogo.This is the second devotion to pleasure.

Puna caparaṁ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṁ sukheti pīṇeti.“Further, there is the case where a certain person finds pleasure & rapture for himself in telling lies. Ayaṁ tatiyo sukhallikānuyogo.This is the third devotion to pleasure.

Puna caparaṁ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.“Further, there is the case where a certain person goes about endowed & provided with the five strings of sensuality. Ayaṁ catuttho sukhallikānuyogo.This is the fourth devotion to pleasure.

Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.“These are the four devotions to pleasure, Cunda, that are base, vulgar, common, ignoble, unprofitable, that do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, or unbinding.

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“Now, it’s possible that wanderers of other sects might say, ‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.‘The Sakyan-son contemplatives live devoted to these four devotions to pleasure.’ Te vo ‘mā hevaṁ’ tissu vacanīyā.
vo → te (pts1ed)They are to be told, ‘Not so!’ Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena.They would not be speaking rightly of you. They would be slandering you with what is unfactual & untrue.

Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.“There are four devotions to pleasure, Cunda, that lead exclusively to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, & unbinding. Katame cattāro?Which four?

Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.“There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Ayaṁ paṭhamo sukhallikānuyogo.This is the first devotion to pleasure.

Puna caparaṁ, cunda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.“Further, Cunda, with the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Ayaṁ dutiyo sukhallikānuyogo.This is the second devotion to pleasure.

Puna caparaṁ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.“Further, Cunda, with the fading of rapture, the monk remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Ayaṁ tatiyo sukhallikānuyogo.This is the third devotion to pleasure.

Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.“Further, Cunda, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—the monk enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Ayaṁ catuttho sukhallikānuyogo.This is the fourth devotion to pleasure.

Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.“These are the four devotions to pleasure that lead exclusively to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, & unbinding.

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“Now, it’s possible, Cunda, that wanderers of other sects might say, ‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.‘The Sakyan-son contemplatives live devoted to these four devotions to pleasure.’ Te vo ‘evaṁ’ tissu vacanīyā.They are to be told, ‘That is so!’ Sammā te vo vadamānā vadeyyuṁ, na te vo abbhācikkheyyuṁ asatā abhūtena.They would be speaking rightly of you. They would not be slandering you with what is unfactual & untrue.

10. SukhallikānuyogānisaṁsaThe Benefits of Indulgence in Pleasure

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“It’s possible that wanderers of other sects might say, ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā’ti?‘Living devoted to these four devotions to pleasure, friends, what fruits, what rewards can be expected?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:“The wanderers of other sects saying that are to be told, ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ cattāri phalāni cattāro ānisaṁsā pāṭikaṅkhā.‘Living devoted to these four devotions to pleasure, friends, four fruits, four rewards can be expected. Katame cattāro?Which four?

Idhāvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.“‘Friends, there is the case where a monk, with the wasting away of (the first) three fetters, is a stream-enterer, certain, never again destined for the lower realms, headed for self-awakening. Idaṁ paṭhamaṁ phalaṁ, paṭhamo ānisaṁso.This is the first fruit, the first reward.

Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.“‘Further, friends, the monk—with the wasting away 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 make an ending to stress. Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso.This is the second fruit, the second reward.

Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā.“‘Further, the monk—with the wasting away of the five lower fetters—is due to arise spontaneously (in the Pure Abodes), there to totally unbind, destined never again to return from that world. Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso.This is the third fruit, the third reward.

Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.“‘Further, the monk—with the ending of effluents—enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here & now. Idaṁ catutthaṁ phalaṁ catuttho ānisaṁso.

Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti.“‘Living devoted to these four devotions to pleasure, friends, these four fruits, these four rewards can be expected.’

11. KhīṇāsavaabhabbaṭhānaThings Impossible for the Perfected

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“Now, it’s possible, Cunda, that wanderers of other sects might say, ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti.‘The Sakyan-son contemplatives live without an established Dhamma.’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:The wanderers of other sects saying that should be told, ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.‘There are, friends, Dhammas taught & formulated by the Blessed One—the one who knows, the one who sees, worthy, & rightly self-awakened—that are not to be transgressed throughout life. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī;Just like a gate post or iron post that is deeply buried, well-planted, immovable, unshakable, evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.in the same way there are Dhammas taught & formulated by the Blessed One—the one who knows, the one who sees, worthy, & rightly self-awakened—that are not to be transgressed throughout life.

Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ.“‘Friends, an arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress nine principles: Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ.“‘[1] It is impossible for a monk whose effluents are ended to intentionally deprive a living being of life. [2] It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given. [3] It is impossible for a monk whose effluents are ended to engage in sexual intercourse. [4] It is impossible for a monk whose effluents are ended to tell a conscious lie. [5] It is impossible for a monk whose effluents are ended to consume stored-up sensual things as he did before, when he was a householder. “‘[6] It is impossible for a monk whose effluents are ended to follow a bias based on desire. [7] It is impossible for a monk whose effluents are ended to follow a bias based on aversion. [8] It is impossible for a monk whose effluents are ended to follow a bias based on fear. [9] It is impossible for a monk whose effluents are ended to follow a bias based on delusion. Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti.“‘An arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress nine principles.’

12. PañhābyākaraṇaThe Tathāgata’s Knowledge & Vision

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“Now, it’s possible, Cunda, that some wanderers of other sects might say, ‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti?‘Gotama the contemplative describes unlimited knowledge & vision with regard to the past, but doesn’t describe unlimited knowledge & vision with regard to the future. What is this? How is this?’ Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā.Those wanderers of other sects construe the sort of knowing that is not knowledge & vision to be the sort of knowing that is knowledge & vision, just like inexperienced fools.

Atītaṁ kho, cunda, addhānaṁ ārabbha tathāgatassa satānusāriñāṇaṁ hoti;The Tathāgata’s memory-&-recollection knowledge with regard to the past is such that he recollects whatever he wants. so yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati.

Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati:The Tathāgata’s knowledge with regard to the future arises born from his awakening: ‘ayamantimā jāti, natthi dāni punabbhavo’ti.‘This is the last birth. There is now no further becoming.’

Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.“With regard to what is past: If it is unfactual, untrue, & unbeneficial, the Tathāgata does not declare it. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti.If it is factual, true, but unbeneficial, the Tathāgata does not declare it. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.If it is factual, true, & beneficial, the Tathāgata has a sense of the proper time for giving the answer to that question. Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya.“With regard to what is future… “With regard to what is present: If it is unfactual, untrue, & unbeneficial, the Tathāgata does not declare it. If it is factual, true, but unbeneficial, the Tathāgata does not declare it. If it is factual, true, & beneficial, the Tathāgata has a sense of the proper time for giving the answer to that question. Paccuppannañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti. Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti. Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.

Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati.
tathāgato kālavādī → kālavādī saccavādī (sya-all)“Thus, Cunda, with regard to things that are past, future, & present, the Tathāgata is one who speaks at the proper time, speaks what is true, speaks what is factual, speaks the meaning, speaks Dhamma, speaks Vinaya. Thus he is called the Tathāgata.

Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ,“Cunda, whatever in this world—with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & common people—is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect, that has been fully awakened to by the Tathāgata. tasmā ‘tathāgato’ti vuccati.Thus he is called the Tathāgata.

Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā,“From the night the Tathāgata fully awakens to the unsurpassed right self-awakening until the night he totally unbinds in the unbinding property with no fuel remaining, whatever the Tathāgata has said, spoken, explained is just so [tatha] and not otherwise. tasmā ‘tathāgato’ti vuccati.Thus he is called the Tathāgata.

Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī.“The Tathāgata is one who does in line with [tatha] what he teaches, one who teaches in line with what he does. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati.Thus he is called the Tathāgata. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.“In this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & common people, the Tathāgata is the unconquered conqueror, all-seeing, the wielder of power. Thus he is called the Tathāgata.

13. AbyākataṭṭhānaThe Undeclared Points

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“It’s possible, Cunda, that wanderers of other sects might say, ‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?‘How is it, friends? Is it the case that “after death a Tathāgata exists: Only this is true, anything otherwise is worthless”?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:The wanderers of other sects who say this should be told, ‘abyākataṁ kho etaṁ, āvuso, bhagavatā:‘Friends, it is undeclared by the Tathāgata that “after death a Tathāgata exists: Only this is true, anything otherwise is worthless.”’ “hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“It’s possible that wanderers of other sects might say, ‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?‘How is it, friends? Is it the case that “after death a Tathāgata does not exist…”… “both exists & does not exist…”… “neither does nor doesn’t exist: Only this is true, anything otherwise is worthless”?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘etampi kho, āvuso, bhagavatā abyākataṁ: “na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘abyākataṁ kho etaṁ, āvuso, bhagavatā: “hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:The wanderers of other sects who say this should be told, ‘etampi kho, āvuso, bhagavatā abyākataṁ:‘Friends, it is undeclared by the Tathāgata that “after death a Tathāgata neither does nor does not exist: Only this is true, anything otherwise is worthless.”’ “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“It’s possible that wanderers of other sects might say, ‘kasmā panetaṁ, āvuso, samaṇena gotamena abyākatan’ti?‘But why, friends, is this undeclared by Gotama the contemplative?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:The wanderers of other sects who say this should be told, ‘na hetaṁ, āvuso, atthasaṁhitaṁ na dhammasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā taṁ bhagavatā abyākatan’ti.‘Friends, it isn’t connected with the goal, isn’t connected with the Dhamma, isn’t fundamental to the holy life. It doesn’t lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding. That’s why it’s undeclared by the Blessed One.’

14. ByākataṭṭhānaThe Declared Points

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“It’s possible that wanderers of other sects might say, ‘kiṁ panāvuso, samaṇena gotamena byākatan’ti?‘But what, friends, is declared by Gotama the contemplative?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:The wanderers of other sects who say this should be told, ‘idaṁ dukkhanti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhasamudayoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.‘“This is stress,” is declared by the Blessed One. “This is the origination of stress,” is declared by the Blessed One. “This is the cessation of stress,” is declared by the Blessed One. “This is the path of practice leading to the cessation of stress,” is declared by the Blessed One.’

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:“It’s possible that wanderers of other sects might say, ‘kasmā panetaṁ, āvuso, samaṇena gotamena byākatan’ti?‘And why, friends, is this declared by Gotama the contemplative?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:The wanderers of other sects who say this should be told, ‘etañhi, āvuso, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ bhagavatā byākatan’ti.‘This is connected with the goal, is connected with the Dhamma, is fundamental to the holy life. It leads to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding. That’s why it’s declared by the Blessed One.’

15. PubbantasahagatadiṭṭhinissayaViews of the First Beginning

Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
vo → te (sya1ed, sya2ed)“Cunda, the view-dependencies [diṭṭhi-nissayā] concerning beginning-points that I have declared as they are to be declared and as they are not to be declared: Would I [simply] declare them to you? Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
tathā → tattha (bj, sya-all, mr) | byākātabbā, kiṁ vo ahaṁ te → kiṁ te ahante aññatitthiye (sya1ed, sya2ed); kiṁ no ahaṁ (pts1ed) | Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi → etthantare pāṭho si potthake natthi Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.And the view-dependencies concerning endpoints that I have declared as they are to be declared and as they are not to be declared: Would I [simply] declare them to you? Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?

Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.“And which are the view-dependencies concerning beginning-points that I have declared as they are to be declared and as they are not to be declared? Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? Santi kho, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are certain contemplatives & brahmans who are of this view, this opinion, ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.‘The self & the cosmos are eternal: Only this is true, anything otherwise is worthless.’ Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:There are certain contemplatives & brahmans who are of this view, this opinion, ‘asassato attā ca loko ca …pe…‘The self & the cosmos are not eternal: Only this is true, anything otherwise is worthless.’ … ‘The self & the cosmos are both eternal & not eternal’ … ‘The self & the cosmos are neither eternal nor not-eternal’ … ‘The self & the cosmos are self-made’ … ‘The self & the cosmos are other-made’ … ‘The self & the cosmos are both self-made & other-made’ … ‘Without self-making or other-making, the self & the cosmos are spontaneously arisen: Only this is true, anything otherwise is worthless.’ sassato ca asassato ca attā ca loko ca … neva sassato nāsassato attā ca loko ca … sayaṅkato attā ca loko ca … paraṅkato attā ca loko ca … sayaṅkato ca paraṅkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti. ‘Sassataṁ sukhadukkhaṁ …“There are certain contemplatives & brahmans who are of this view, this opinion, ‘Pleasure & pain are eternal: Only this is true, anything otherwise is worthless.’ … ‘Pleasure & pain are not eternal: Only this is true, anything otherwise is worthless.’ … ‘Pleasure & pain are both eternal & not eternal’ … ‘Pleasure & pain are neither eternal nor not-eternal’ … ‘Pleasure & pain are self-made’ … ‘Pleasure & pain are other-made’ … ‘Pleasure & pain are both self-made & other-made’ … ‘Without self-making or other-making, pleasure & pain are spontaneously arisen: Only this is true, anything otherwise is worthless.’ asassataṁ sukhadukkhaṁ … sassatañca asassatañca sukhadukkhaṁ … nevasassataṁ nāsassataṁ sukhadukkhaṁ … sayaṅkataṁ sukhadukkhaṁ … paraṅkataṁ sukhadukkhaṁ … sayaṅkatañca paraṅkatañca sukhadukkhaṁ … asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“As for the contemplatives & brahmans who are of this view, this opinion, ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.‘The self & the cosmos are eternal: Only this is true, anything otherwise is worthless’: Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:I, going to them, say, ‘atthi nu kho idaṁ, āvuso, vuccati:‘Friends, is it the case that this is said, “sassato attā ca loko cā”’ti?“The self & the cosmos are eternal”? Yañca kho te evamāhaṁsu:When they say, “Only this is true, anything otherwise is worthless,” ‘idameva saccaṁ moghamaññan’ti. Taṁ tesaṁ nānujānāmi.I don’t grant their point. Taṁ kissa hetu?Why is that? Aññathāsaññinopi hettha, cunda, santeke sattā.Because with regard to that, there are some beings who are percipient otherwise. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.And I do not see that this doctrine is even equal to mine, so how better? Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.In fact, my doctrine is the better one.

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:[Similarly with the remaining views.] ‘asassato attā ca loko ca … sassato ca asassato ca attā ca loko ca … nevasassato nāsassato attā ca loko ca … sayaṅkato attā ca loko ca … paraṅkato attā ca loko ca … sayaṅkato ca paraṅkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca … sassataṁ sukhadukkhaṁ … asassataṁ sukhadukkhaṁ … sassatañca asassatañca sukhadukkhaṁ … nevasassataṁ nāsassataṁ sukhadukkhaṁ … sayaṅkataṁ sukhadukkhaṁ … paraṅkataṁ sukhadukkhaṁ … sayaṅkatañca paraṅkatañca sukhadukkhaṁ … asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘atthi nu kho idaṁ, āvuso, vuccati: “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”’ti? Yañca kho te evamāhaṁsu: ‘idameva saccaṁ moghamaññan’ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.

Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.“These, Cunda, are the view-dependencies concerning beginning-points that I have declared as they are to be declared and as they are not to be declared. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
tathā → tattha (bj, sya1ed, sya2ed, pts1ed) | byākarissāmi → byākarissāmīti (bj, csp1ed); vyākarissāmi (pts1ed)Would I [simply] declare them to you?

16. AparantasahagatadiṭṭhinissayaViews of the Final End

Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.“And which are the view-dependencies concerning endpoints that I have declared as they are to be declared and as they are not to be declared? Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
byākātabbā, kiṁ vo ahaṁ te tathā → kiṁ vo ahaṁ te tattha (bj); kiṁ te ahaṁ te tattha (sya1ed, sya2ed) Santi, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“There are certain contemplatives & brahmans who are of this view, this opinion, ‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.‘After death, the self is possessed of form & free from disease: Only this is true, anything otherwise is worthless.’ Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:There are certain contemplatives & brahmans who are of this view, this opinion, ‘arūpī attā hoti …‘After death, the self is formless: Only this is true, anything otherwise is worthless.’ … ‘After death, the self is both possessed of form & formless’ … ‘After death, the self is neither possessed of form nor formless’ … ‘After death, the self is percipient’ … ‘After death, the self is not percipient’ … ‘After death, the self is both percipient & not percipient’ … ‘After death, the self is neither percipient nor not percipient’ … ‘The self is annihilated, destroyed, & does not exist after death: Only this is true, anything otherwise is worthless.’ rūpī ca arūpī ca attā hoti … nevarūpī nārūpī attā hoti … saññī attā hoti … asaññī attā hoti … nevasaññīnāsaññī attā hoti … attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:“As for the contemplatives & brahmans who are of this view, this opinion, ‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.‘After death, the self is possessed of form & free from disease: Only this is true, anything otherwise is worthless’: Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:I, going to them, say, ‘atthi nu kho idaṁ, āvuso, vuccati:‘Friends, is it the case that this is said, “rūpī attā hoti arogo paraṁ maraṇā”’ti?“After death, the self is possessed of form & free from disease”? Yañca kho te evamāhaṁsu:When they say, “Only this is true, anything otherwise is worthless,” ‘idameva saccaṁ moghamaññan’ti. Taṁ tesaṁ nānujānāmi.I don’t grant their point. Taṁ kissa hetu?Why is that? Aññathāsaññinopi hettha, cunda, santeke sattā.Because with regard to that, there are some beings who are percipient otherwise. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.And I do not see that this doctrine is even equal to mine, so how better? Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.In fact, my doctrine is the better one.

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:[Similarly with the remaining views.] ‘arūpī attā hoti … rūpī ca arūpī ca attā hoti … nevarūpīnārūpī attā hoti … saññī attā hoti … asaññī attā hoti … nevasaññīnāsaññī attā hoti … attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘atthi nu kho idaṁ, āvuso, vuccati: “attā ucchijjati vinassati na hoti paraṁ maraṇā”’ti? Yañca kho te, cunda, evamāhaṁsu: ‘idameva saccaṁ moghamaññan’ti. Taṁ tesaṁ nānujānāmi. Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.

Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.“These, Cunda, are the view-dependencies concerning endpoints that I have declared as they are to be declared and as they are not to be declared. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
byākarissāmi → byākarissāmīti (bj, csp1ed)Would I [simply] declare them to you?

Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā.“It’s for the abandoning & transcending of these view-dependencies concerning beginning-points and view-dependencies concerning endpoints that I have thus taught & formulated the four establishings of mindfulness. Katame cattāro?Which four? Idha, cunda, 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…He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. citte cittānupassī …pe…He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.“It’s for the abandoning & transcending of these view-dependencies concerning beginning-points and view-dependencies concerning endpoints that I have thus taught & formulated these four establishings of mindfulness.”

Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.Now on that occasion Ven. Upavāṇa was standing behind the Blessed One, fanning him. Atha kho āyasmā upavāṇo bhagavantaṁ etadavoca:He said to the Blessed One, “acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s amazing, lord. It’s astounding— Pāsādiko vatāyaṁ, bhante, dhammapariyāyo;how inspiring this Dhamma-sequence is, supāsādiko vatāyaṁ, bhante, dhammapariyāyo, ko nāmāyaṁ, bhante, dhammapariyāyo”ti?how very inspiring this Dhamma-sequence is. What is the name of this Dhamma-sequence?”

“Tasmātiha tvaṁ, upavāṇa, imaṁ dhammapariyāyaṁ ‘pāsādiko’ tveva naṁ dhārehī”ti.“In that case, Upavāṇa, you may remember this Dhamma-sequence simply as ‘The Inspiring.’”

Idamavoca bhagavā.That is what the Blessed One said. Attamano āyasmā upavāṇo bhagavato bhāsitaṁ abhinandīti.Gratified, Ven. Upavāṇa delighted in the Blessed One’s words.

Pāsādikasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.