Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)I have heard ekaṁ samayaṁ bhagavā sakkesu viharati devadahaṁ nāma sakyānaṁ nigamo.
sakyānaṁ → sakkānaṁ (pts)that on one occasion the Blessed One was staying among the Sakyans. Now the Sakyans have a city named Devadaha, Tatra kho bhagavā bhikkhū āmantesi:and there the Blessed One addressed the monks: “bhikkhavo”ti.
bhikkhavoti → bhikkhavo ti (pts)“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
bhadanteti → bhadante ti (pts)“Yes, lord,” the monks responded to him. Bhagavā etadavoca:
etadavoca → etad avoca (pts)The Blessed One said,

“santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁvādino evaṁdiṭṭhino → evaṁ vādino evaṁ diṭṭhino (bjt) | evaṁvādino evaṁdiṭṭhino → evaṁ-vādino evaṁ-diṭṭhino (pts)“Monks, there are some contemplatives & brahmans who teach in this way, who have this view: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.
yaṁ kiñcāyaṁ → yaṅkiñcāyaṁ (bjt, th) | sabbaṁ taṁ pubbekatahetu → sabbantaṁ pubbe katahetu (th) | sabbaṁ → sabban (pts)‘Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
byantībhāvā → byantibhāvā (sya-all, pts) | vyantībhāvā → byantībhāvā (bj: machasaṁ); byantibhāvā (bj: syā) | byantībhāvā → vyantibhāvā (pts)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti.With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.’ Evaṁvādino, bhikkhave, nigaṇṭhā.
nigaṇṭhā → niganthā (sya-all) | nigaṇṭhā → niganthā (bj: syā) | evaṁvādino → evaṁ-vādino (pts)Such is the teaching of the Nigaṇṭhas.

Evaṁvādāhaṁ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṁ vadāmi:
nigaṇṭhe → niganthe (sya-all) | evaṁvādāhaṁ → evaṁ vādāhaṁ (bjt) | evaṁvādāhaṁ → evaṁ-vādāhaṁ (pts) | upasaṅkamitvā → upasaṁkamitvā (pts)“Going to Nigaṇṭhas who teach in this way, I have asked them, ‘saccaṁ kira tumhe, āvuso nigaṇṭhā, evaṁvādino evaṁdiṭṭhino—
nigaṇṭhā → niganthā (sya-all) | evaṁvādino evaṁdiṭṭhino → evaṁ vādino evaṁ-diṭṭhino (pts)‘Is it true, friend Nigaṇṭhas, that you teach in this way, that you have this view: yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.
yaṁ kiñcāyaṁ → yaṅkiñcāyaṁ (bjt, th) | sabbaṁ taṁ pubbekatahetu → sabbantaṁ pubbe katahetu (th) | sabbaṁ → sabban (pts)“Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
byantībhāvā → byantibhāvā (sya-all, pts) | vyantībhāvā → byantībhāvā (bj: machasaṁ); byantibhāvā (bj: syā) | byantībhāvā → vyantibhāvā (pts)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?
dukkhaṁ → dukkaṁ (pts)With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted”?’ Te ca me, bhikkhave, nigaṇṭhā evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
ca → ce (bj, sya-all, pts) | nigaṇṭhā → niganthā (sya-all) | āmāti → āmā ti (pts)“Having been asked this by me, the Nigaṇṭhas admitted it, ‘Yes.’

Tyāhaṁ evaṁ vadāmi:“So I said to them, ‘kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
nigaṇṭhā → niganthā (sya-all)‘But friends, do you know ahuvamheva mayaṁ pubbe, na nāhuvamhā’ti?
ahuvamheva → ahuvām eva (pts)that you existed in the past, and that you did not not exist?’

‘No hidaṁ, āvuso’.
hidaṁ āvuso → h idaṁ avuso (pts)“‘No, friend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
nigaṇṭhā → niganthā (sya-all)“‘And do you know akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhā’ti?
pāpakammaṁ → pāpaṁ kammaṁ (bj, pts) | akaramheva → akarām eva (pts)that you did evil actions in the past, and that you did not not do them?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
nigaṇṭhā → niganthā (sya-all)“‘And do you know evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhā’ti?
evarūpaṁ vā pāpakammaṁ → pāpaṁ kammaṁ (bj) | pāpakammaṁ → pāpaṁ kammaṁ (pts)that you did such-and-such evil actions in the past?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
nigaṇṭhā → niganthā (sya-all)“‘And do you know ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?
nijjīretabbaṁ → nijjiretabbaṁ (sya-all, pts) | nijjīretabbaṁ → nijjiretabbaṁ (bj: machasaṁ)that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Kiṁ pana tumhe, āvuso nigaṇṭhā, jānātha—
nigaṇṭhā → niganthā (sya-all)“‘But do you know diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadan’ti?
diṭṭheva → diṭṭhe va (pts) | upasampadanti → upasampadan ti (pts)what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha—
nigaṇṭhā → niganthā (sya-all)“‘So, friends, it seems that you don’t know ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—
ahuvamheva → ahuvām eva (pts)that you existed in the past, and that you did not not exist… akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—
pāpakammaṁ → pāpaṁ kammaṁ (bj, pts) | akaramheva → akarām eva (pts) | nākaramhāti → nākaramāti (pts) evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—
pāpakammaṁ → pāpaṁ kammaṁ (bj, pts) ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—
nijjīretabbaṁ → nijjiretabbaṁ (sya-all, pts) | nijjīretabbaṁ → nijjiretabbaṁ (bj: machasaṁ) diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;
upasampadaṁ → Cf. I 93 for the foregeing argument. (pts note) | diṭṭheva → diṭṭhe va (pts)you don’t know what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now. evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | kallamassa → kallaṁ assa (pts)That being the case, it is not proper for you to assert that, “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.
yaṁ kiñcāyaṁ → yaṅkiñcāyaṁ (bjt, th) | pubbekatahetu → pubbe katahetu (bjt) | sabbaṁ taṁ pubbekatahetu → sabbantaṁ pubbe katahetu (th) | sabbaṁ → sabban (pts)“Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
byantībhāvā → byantibhāvā (sya-all, pts) | akaraṇā → Sk here akaraṇe, supra akaranaṁ generally. (pts note) | byantībhāvā → vyantībhāvā (bjt) | byantībhāvā → vyantibhāvā (pts)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
anavassavā → anassavā (pts) | bhavissatīti → bhavissatī ti (ms2005) | dukkhakkhayā → dukhakkhayā (pts)With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha—
pana → (bj, pts) | nigaṇṭhā → niganthā (sya-all) | sace → sace pana (bj: sīmu, machasaṁ,syā) | Sace → Si adds pana. (pts note) | Nigaṇṭhā → Here in Sk begins an undecipherable passage {extending} to sesaṅ ca ṅāṇadassanaṁ on page 218 (pts note)“‘If, however, you knew ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—
ahuvamheva → ahuvām eva (pts)that you existed in the past, and that you did not not exist; akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—
pāpakammaṁ → pāpaṁ kammaṁ (bj, pts) | akaramheva → akarām eva (pts)if you knew that you did evil actions in the past, and that you did not not do them; evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—
pāpakammaṁ → pāpaṁ kammaṁ (bj); pāpaṁ dhammaṁ (pts)if you knew that you did such-and-such evil actions in the past; ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—
nijjīretabbaṁ → nijjiretabbaṁ (sya-all, pts) | nijjīretabbaṁ → nijjiretabbaṁ (bj: machasaṁ)you don’t know that so-and-so much stress has been exhausted, or that so-and-so much stress remains to be exhausted, or that with the exhaustion of so-and-so much stress all stress will be exhausted; diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;
kusalānaṁ → kusasānaṁ (sya-all) | diṭṭheva → diṭṭhe va (pts)if you knew what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now, evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya:
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | kallamassa → kallaṁ assa (pts)then—that being the case—it would be proper for you to assert that, “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.
yaṁ kiñcāyaṁ → yaṅkiñcāyaṁ (bjt, th) | sabbaṁ taṁ pubbekatahetu → sabbantaṁ pubbe katahetu (th) | sabbaṁ → sabban (pts)“Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
byantībhāvā → byantibhāvā (sya-all, pts) | byantībhāvā → vyantībhāvā (bjt) | byantībhāvā → vyantibhāvā (pts)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
bhavissatīti → bhavissatī ti (ms2005) | kammakkhayā → kammakkhayyā (pts)With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena;
nigaṇṭhā → niganthā (sya-all) | gāḷhūpalepanena → gāḷhupalepanena (sya-all) | savisena → savīsena (pts) | gāḷhūpalepanena → gāḷhapalepanena (cck: ka.) | gāḷhūpalepanena → Si gāḷhupalepanena; Bm gāḷapalepanena; Bu gāḷhūpalepanenāti bahalūpanena. (pts note)“‘Friend Nigaṇṭhas, it’s as if a man were shot with an arrow thickly smeared with poison. so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.
vedhanahetu → vedanāhetu (bj, pts1ed, mr) | tibbā → tippā (bj, sya-all, km, pts1ed) | sallassapi vedhanahetu → sallassa pi vedanāhetu (pts) | tibbā → tippā (pts) | vedanāhetu → vedanahetu (bj: syā) | tippā → tibbā (bj: machasaṁ) | vedhanahetu → vedanāhetu (cck: sī. pī. ka.) | tibbā → tippā (cck: sī. syā. kaṁ. pī.) | vedanāhetu → Si vedaṇahetu. (pts note)As a result of being shot with the arrow, he would feel fierce, sharp, racking pains. Tassa mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhāpeyyuṁ.
upaṭṭhāpeyyuṁ → upaṭṭhapeyyuṁ (sya-all, pts) | upaṭṭhapeyyum → Bu upaṭṭhāpeyyuṁ. (pts note)His friends & companions, kinsmen & relatives would provide him with a surgeon. Tassa so bhisakko sallakatto satthena vaṇamukhaṁ parikanteyya;
satthena → setthana (bjt)The surgeon would cut around the opening of the wound with a knife. so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.
tibbā → tippā (bj, sya-all, pts) | tippā → tibbā (bj: machasaṁ) | tippā → Bm Si tibbā throughout, as Sk sometimes. (pts note) | satthenapi → setthanapi (bjt) | satthenapi → satthena pi (pts)As a result of the surgeon’s cutting around the opening of the wound with a knife, the man would feel fierce, sharp, racking pains. Tassa so bhisakko sallakatto esaniyā sallaṁ eseyya;The surgeon would probe for the arrow with a probe. so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya.
tibbā → tippā (bj, sya-all, pts) | esanāhetu → esanahetu (sya-all) | hetu → esanahetu (bj: syā); esaṇāhetu (bj: sīmu) | tippā → tibbā (bj: machasaṁ) | esanāhetu → Si esanaetu. (pts note) | esanāhetu → esanā hetu (bjt) | esaniyāpi → esaniyā pi (pts)As a result of the surgeon’s probing for the arrow with a probe, the man would feel fierce, sharp, racking pains. Tassa so bhisakko sallakatto sallaṁ abbuheyya;
abbuheyya → abbaheyya (bj); abbhūṇheyya (sya-all, km); abbyaheyya (pts1ed) | abbuheyya → abbyaheyya (pts) | abbaheyya → abbhuṇaheyya (bj: syā); abbyaheyya (bj: PTS) | abbuheyya → abbuyheyya (cck: sī.); abbhūṇheyya (cck: syā. kaṁ.) | abbyaheyya → Si abbūṇheyya. (pts note)The surgeon would then pull out the arrow. so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.
abbuhanahetu → abbahanahetu (bj); abbhūṇhanahetu (sya-all, km); abbyahanahetu (pts1ed) | tibbā → tippā (bj, sya-all, pts) | sallassapi abbuhanahetu → sallassa pi abbyahanahetu (pts) | abbahanahetu → abbhuṇhanahetu (bj: syā); abbyahanahetu (bj: PTS) | abbuhanahetu → abbuyhanahetu (cck: sī.); abbhūṇhanahetu (cck: syā. kaṁ.) | abbyahanahetu → Si abbūṇhanahetu. (pts note)As a result of the surgeon’s pulling out the arrow, the man would feel fierce, sharp, racking pains. Tassa so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odaheyya;The surgeon would then apply a burning medicine to the mouth of the wound. so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.
tibbā → tippā (bj, sya-all, pts) | agadaṅgārassapi → agadaṅgārassa pi (pts)As a result of the surgeon’s applying a burning medicine to the mouth of the wound, the man would feel fierce, sharp, racking pains. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṁvasī yena kāmaṅgamo.
rūḷhena → Bm ruḷhena. (pts note) | saṁchavinā → Si saṅchavinā (pts note) | yena kāmaṅgamo → yenakāmaṅgamo (th)But then at a later time, when the wound had healed and was covered with skin, he would be well & happy, free, master of himself, able to go wherever he liked.

Tassa evamassa:
evamassa → evam assa (pts)The thought would occur to him, “ahaṁ kho pubbe sallena viddho ahosiṁ savisena gāḷhūpalepanena.
gāḷhūpalepanena → gāḷhupalepanena (sya-all) | kho → ko (pts) | sallena → (pts) | savisena → savīsena (pts)“Before, I was shot with an arrow thickly smeared with poison. Sohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.
vedhanahetu → vedanāhetu (bj) | tibbā → tippā (bj, sya-all, pts) | sohaṁ sallassapi vedhanahetu → so haṁ sallassa pi vedanāhetu (pts)As a result of being shot with the arrow, I felt fierce, sharp, racking pains. Tassa me mittāmaccā ñātisālohitā bhisakkaṁ sallakattaṁ upaṭṭhapesuṁ.
upaṭṭhapesuṁ → upaṭṭhāpesuṁ (bj) | upaṭṭhāpesuṁ → upaṭṭhapesuṁ (bj: machasaṁ, syā)My friends & companions, kinsmen & relatives provided me with a surgeon… Tassa me so bhisakko sallakatto satthena vaṇamukhaṁ parikanti;
parikanti → parikantati (sya-all) | parikanti → Si parikantati. (pts note)The surgeon cut around the opening of the wound with a knife… sohaṁ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.
tibbā → tippā (bj, sya-all, pts) | sohaṁ satthenapi → so haṁ sallena pi (pts) | satthenapi → sallenapi (bj: PTS) Tassa me so bhisakko sallakatto esaniyā sallaṁ esi;probed for the arrow with a probe… so ahaṁ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṁ.
so ahaṁ → sohaṁ (bj, sya-all) | tibbā → tippā (bj, sya-all, pts) | esanāhetu → esanahetu (sya-all) | ahaṁ esaniyāpi → haṁ esaniyā pi (pts) | esanāhetu → esanahetu (bj: syā); esaṇāhetu (bj: sīmu) Tassa me so bhisakko sallakatto sallaṁ abbuhi;
abbuhi → abbahi (bj); abbhūṇhi (sya-all, km); abbyahi (pts1ed) | abbahi → abbyahi (bj: PTS); abbhuṇhi (bj: syā) | abbuhi → abbuyhi (cck: sī.); abbhūṇhi (cck: syā. kaṁ.) | abbyahi → Si abbhūṇhi. (pts note)pulled out the arrow… sohaṁ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.
sallassapi abbuhanahetu → sallassāpi abbahanahetu (bj) | tibbā → tippā (bj, sya-all, pts) | abbuhanahetu → abbhūṇhanahetu (sya-all) | abbahanahetu → abbhuṇhanahetu (bj: syā); abbyahanahetu (bj: PTS) | abbyahanahetu → Si abbhūṇhanahetu. (pts note) | sohaṁ sallassapi abbuhanahetu → so haṁ sallassa pi abbyahanahetu (pts) Tassa me so bhisakko sallakatto agadaṅgāraṁ vaṇamukhe odahi;applied a burning medicine to the mouth of the wound. sohaṁ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.
tibbā → tippā (bj, sya-all, pts) | sohaṁ agadaṅgārassapi → so haṁ agadaṅgārassa pi (pts)As a result of his applying a burning medicine to the mouth of the wound, I felt fierce, sharp, racking pains. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṁvasī yena kāmaṅgamo”ti.
somhi → sohaṁ (sya-all) | mhi → Si so 'haṁ. (pts note) | yena kāmaṅgamoti → yenakāmaṅgamoti (th) | kāmaṅgamoti → kāmaṅgamo ti (ms2005, pts) | somhi → so mhi (pts) | sañchavinā → saṁchavinā (pts)But now that the wound is healed and covered with skin, I am well & happy, free, master of myself, able to go wherever I like.”

Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha—
nigaṇṭhā → niganthā (sya-all) | evameva → evam eva (pts)“‘In the same way, friend Nigaṇṭhas, if you knew ahuvamheva mayaṁ pubbe, na nāhuvamhāti, jāneyyātha—
ahuvamheva → ahuvām eva (pts)that you existed in the past, and that you did not not exist… akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, jāneyyātha—
pāpakammaṁ → pāpaṁ kammaṁ (bj, pts) | akaramheva → akarām eva (pts) evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, jāneyyātha—
pāpakammaṁ → pāpaṁ kammaṁ (bj, pts) ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—
nijjīretabbaṁ → nijjiretabbaṁ (sya-all, pts) diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;
dhammānaṁ → kammānaṁ (pts) | diṭṭheva → diṭṭhe va (pts)if you knew what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now, evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya:
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | kallamassa → kallam assa (pts)then—that being the case—it would be proper for you to assert that, “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.
yaṁ kiñcāyaṁ → yaṅkiñcāyaṁ (bjt, th) | sabbaṁ taṁ pubbekatahetu → sabbantaṁ pubbe katahetu (th) | sabbaṁ → sabban (pts)“Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
byantībhāvā → byantibhāvā (sya-all, pts) | byantībhāvā → vyantībhāvā (bjt) | byantībhāvā → vyantibhāvā (pts)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
bhavissatīti → bhavissatī ti (ms2005)With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha—
nigaṇṭhā → niganthā (sya-all)But because you do not know ahuvamheva mayaṁ pubbe, na nāhuvamhāti, na jānātha—
ahuvamheva → ahuvām eva (pts)that you existed in the past… akaramheva mayaṁ pubbe pāpakammaṁ, na nākaramhāti, na jānātha—
pāpakammaṁ → pāpaṁ kammaṁ (bj, pts) | akaramheva → akarām eva (pts) | nākaramhāti → nākaramāti (pts) evarūpaṁ vā evarūpaṁ vā pāpakammaṁ akaramhāti, na jānātha—
pāpakammaṁ → pāpaṁ kammaṁ (bj) ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—
nijjīretabbaṁ → nijjiretabbaṁ (sya-all, pts) diṭṭheva dhamme akusalānaṁ dhammānaṁ pahānaṁ, kusalānaṁ dhammānaṁ upasampadaṁ;
diṭṭheva → diṭṭhe va (pts)you do not know what is the abandoning of unskillful qualities and the attainment of skillful qualities in the here & now, tasmā āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | kallamassa veyyākaraṇāya → kallam assa veyyākaranāya (pts)then—that being the case—it is not proper for you to assert that, “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.
yaṁ kiñcāyaṁ → yaṅkiñcāyaṁ (th) | sabbaṁ taṁ pubbekatahetu → sabbantaṁ pubbe katahetu (th) | sabbaṁ → sabban (pts)“Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
byantībhāvā → byantibhāvā (sya-all, pts) | byantībhāvā → vyantībhāvā (bjt) | byantībhāvā → vyantibhāvā (pts)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti.
dukkhaṁ → sabbaṁ taṁ dukkhaṁ (bj: PTS) | bhavissatīti → bhavissatī ti (ms2005) | sabbaṁ → sabban taṁ (pts)With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

Evaṁ vutte, bhikkhave, te nigaṇṭhā maṁ etadavocuṁ:
nigaṇṭhā → niganthā (sya-all) | etadavocuṁ → etad avocuṁ (pts)“When this was said, the Nigaṇṭhas said to me, ‘nigaṇṭho, āvuso, nāṭaputto sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti.
nāṭaputto → nātaputto (bj) | nigaṇṭho → nigantho (sya-all) | nigaṇṭho → nigattho (bj: syā) | nātaputto → nāṭaputto (bj: machasaṁ, syā) | nāṭaputto → nāthaputto (cck: sī.) | Nāṭaputto → So Bm Si. (pts note) | aparisesaṁ → Bm aparaṁ sesnñ ca. (pts note) | sabbadassāvī → sabbadassavī (pts)‘Friend, the Nigaṇṭha Nāṭaputta [the leader of the Nigaṇṭhas] is all-knowing, all-seeing, and claims total knowledge & vision thus: “Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan”ti.
paccupaṭṭhitanti → paccupaṭṭhitan ti (ms2005, pts)“Whether I am walking or standing, sleeping or awake, knowledge & vision are continuously & continually established in me.”

So evamāha:
evamāha → evam āha (pts)He has told us, “atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṁ kataṁ, taṁ imāya kaṭukāya dukkarakārikāya nijjīretha,
pāpakammaṁ → pāpaṁ kammaṁ (bj) | kho → (sya-all) | nigaṇṭhā pubbeva → niganthā pubbe (sya-all) | nijjīretha → nijjiretha (sya-all) | nijjīretha → nijjiretha (bj: sīmu, machasaṁ) | vo → Si atthi vo; Bm atthi nu kho te. (pts note) | Taṁ → Sk omits avuso & taṁ. (pts note) | nijjaretha → Bm Si nijjiretha. (pts note) | pubbeva pāpakammaṁ → pubbe pāpaṁ kammaṁ (pts) | dukkarakārikāya nijjīretha → dukkarakārīkāya nijjaretha (pts)“Nigaṇṭhas, there are evil actions that you have done in the past. Exhaust them with these painful austerities. yaṁ panettha etarahi kāyena saṁvutā vācāya saṁvutā manasā saṁvutā taṁ āyatiṁ pāpakammassa akaraṇaṁ.
pāpakammassa → pāpassa kammassa (bj) | kammassa → pāpakammassa (bj: machasaṁ) | yaṁ panettha → yampanettha (bjt) | panettha → pan ettha (pts)When in the present you are restrained in body, restrained in speech, and restrained in mind, that is the non-doing of evil action for the future. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
kammānaṁ → (sya-all) | byantībhāvā → byantibhāvā (sya-all) | vyantibhāvā → Sk here vy-ve. (pts note) | byantībhāvā → vyantībhāvā (bjt) | kammānaṁ → kammānam (pts)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
bhavissatīti → bhavissatī ti (ms2005)With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.” Tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā’ti.
tañca panamhākaṁ → tañ ca pan amhakaṁ (pts) | ceva → eva (pts) | camhā attamanāti → amhā attamanā ti (pts)We approve of that (teaching), prefer it, and are gratified by it.’

Evaṁ vutte, ahaṁ, bhikkhave, te nigaṇṭhe etadavocaṁ:
nigaṇṭhe → niganthe (sya-all) | etadavocaṁ → etad avocaṁ (pts)“When this was said, I said to the Nigaṇṭhas, ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā.
nigaṇṭhā → niganthā (sya-all) | āvuso → Sk omits āvuso. (pts note) | diṭṭheva dhamme dvidhāvipākā → diṭṭhevadhamme dvidhā vipākā (bjt) | diṭṭheva → diṭṭhe va (pts) | dvidhāvipākā → dvidhā vipākā (pts)‘Friend Nigaṇṭhas, there are five things that can turn out in two ways in the here & now. Katame pañca?Which five? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti—
diṭṭhinijjhānakkhanti → diṭṭhi nijjhānakkhanti (bjt) | diṭṭhinijjhānakkhanti → diṭṭhinijjhānakhanti (pts)Conviction, liking, unbroken tradition, reasoning by analogy, & an agreement through pondering views. ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā.
nigaṇṭhā → niganthā (sya-all) | dvidhāvipākā → dvidhā vipākā (bjt, pts) | diṭṭheva → diṭṭhe va (pts)These are the five things that can turn out in two ways in the here & now. Tatrāyasmantānaṁ nigaṇṭhānaṁ kā atītaṁse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti.
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | ruci → rūci (pts) | tatrāyasmantānaṁ → tatr āyasmantānaṁ (pts) | diṭṭhinijjhānakkhantīti → diṭṭhinijjhānakhantīti (pts)That being the case, what kind of conviction do you have for your teacher with regard to the past? What kind of liking? What kind of unbroken tradition? What kind of reasoning by analogy? What kind of agreement through pondering views?’ Evaṁvādī kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.
Evaṁvādī → evaṁvādīsu (mr) | kañci → kiñci (bj, cck, pts1ed, mr) | nigaṇṭhesu → niganthesu (sya-all) | kañci → kiñci (pts) | vādapaṭihāraṁ → vādaparihāraṁ (pts) | vādapaṭihāraṁ → parihāraṁ (bj: machasaṁ, sīmu, syā) | Evaṁvādī → evaṁvādīsu (cck: ka.) | kañci → kiñci (cck: sī. pī. ka.) | Evaṁvādī → Bm evaṁvādīsu. (pts note) | vādapaṭihāraṁ → vādappaṭihāraṁ (th)But when I said this, I did not see that the Nigaṇṭhas had any legitimate defense of their teaching.

Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi:
Puna caparāhaṁ → puna ca parāhaṁ (pts1ed); puna ca panāhaṁ (mr) | nigaṇṭhe → niganthe (sya-all) | caparāhaṁ → ca panāhaṁ (pts) | caparāhaṁ → puna ca panāhaṁ (cck: sī. pī. ka.)“So I asked them further, ‘taṁ kiṁ maññatha, āvuso nigaṇṭhā.
kiṁ maññatha āvuso → kimmaññathāvuso (bj) | nigaṇṭhā → niganthā (sya-all) | kiṁ maññatha → kim maññath (pts)‘Friend Nigaṇṭhas, what do you think? Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;
tibbo → tippo (pts1ed) | yasmiṁ → yasmiṁ hi (bj) | tibbā → tippā (bj, sya-all, pts) | vediyetha → vediyatha (sya-all, pts) | tibbo → tippo (pts) | tibbaṁ → tippaṁ (pts) | tibbā tasmiṁ → tippā tamhi (pts) | tibbā → tippaṁ, tippā (bj: PTS) | tibbo → tippo (cck: pī.) | vo → Sk omits here, inserting hi here & after samaye. (pts note) | vediyatha → Sk v-ā; Bm yediyetha throughout. (pts note)When there is fierce striving, fierce exertion, do you feel fierce, sharp, racking pains from harsh treatment? yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?
tibbā → tippā (bj, sya-all, pts) | vediyethāti → vediyathāti (sya-all, pts) | tibbo → tippo (pts) | tibbaṁ → tippaṁ (pts) | tibbā tasmiṁ → tippā tamhi (pts) | tasmiṁ → tamhi (bj: PTS) | vo → Sk te. (pts note) | tippā → Sk padhānantiyā. (pts note) | tamhi → Si tasmiṁ. (pts note)And when there is no fierce striving, no fierce exertion, do you feel no fierce, sharp, racking pains from harsh treatment?’

‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma;
tibbā → tippā (bj, sya-all, pts) | tibbo → tippo (pts) | tibbaṁ → tippaṁ (pts) | tibbā tasmiṁ → tippā tamhi (pts) | yasmiṁ → ba. yasmiṁ pana noti dissati (sya-all note) | Yasmiṁ → Bm adds pana. (pts note)“‘Yes, friend…’ yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.
tibbā → tippā (bj, sya-all, pts) | tibbo → tippo (pts) | tibbaṁ → tippaṁ (pts) | tibbā tasmiṁ → tippā tamhi (pts)

‘Iti kira, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;
kira āvuso → kirāvuso (bj) | tibbā → tippā (bj, sya-all, pts) | kira āvuso nigaṇṭhā → kirāvuso niganthā (sya-all) | vediyetha → vediyatha (sya-all, pts) | tibbo → tippo (pts) | tibbaṁ → tippaṁ (pts) | tibbā tasmiṁ → tippā tamhi (pts) | kirāvuso → kira āvuso (bj: sīmu, machasaṁ) | vo → yasmiṁ vo pana (bj: sīmu) | vo → Sk kho. (pts note) | kira → kir (pts)“‘… Then it’s not proper for you to assert that, yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha.
tibbā → tippā (bj, sya-all, pts) | vediyetha → vediyatha (sya-all, pts) | yasmiṁ → yasmiṁ paṇa vo (pts) | vo → (pts) | tibbo → tippo (pts) | tibbaṁ → tippaṁ (pts) | tibbā tasmiṁ → tippā tamhi (pts) | paṇa → Sk omits. (pts note) Evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ na kallamassa veyyākaraṇāya:
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | na kallamassa → kallam assa (pts) | assa → Sk na kalla. (pts note) “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.
pubbekatahetu → pubbe katahetu (bjt) | yaṁ kiñcāyaṁ → yaṅkiñcāyaṁ (th) | sabbaṁ taṁ pubbekatahetu → sabbantaṁ pubbe katahetu (th) | yaṁ → yam (pts) | sabbaṁ → sabban (pts)“Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
byantībhāvā → byantibhāvā (sya-all, pts) | byantībhāvā → vyantībhāvā (bjt) | byantībhāvā → vyantibhāvā (pts)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
bhavissatīti → bhavissatī ti (ms2005)With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;
tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha → tiṭṭheyyeva tasmiṁ samaye … vedanā (sya-all, km, pts1ed) | tibbā → tippā (bj, sya-all, pts) | nigaṇṭhā → niganthā (sya-all) | na tibbā → tiṭṭheyyeva (sya-all) | tibbo → tippo (pts) | tibbaṁ → tippaṁ (pts) | na tibbā tasmiṁ → tiṭṭheyy eva tamhi (pts) | vediyetha → (pts) | vo → Sk omits. (pts note) | samaye → Sk samayena. (pts note) | eva → So si; Bm tibbā; Sk na tibbā (pts note)“‘If it were the case that when there was fierce striving, fierce exertion, you felt fierce, sharp, racking pains from harsh treatment; yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;
tibbā → tippā (bj, sya-all, pts); tiṭṭheyyeva (sya-all, pts) | vediyetha → (sya-all, pts) | tibbo → tippo (pts) | vediyetha → padhānaṁ, tiṭṭheyyeva tasmiṁ samaye… vedanā (cck: sī. syā. kaṁ. pī.) | vo → Sk vo pana. (pts note) | eva → Se Si; Bm na tibbā; Sk tibbā. (pts note) | vedanā → Bm adds vediyetha. (pts note) | tibbā → tiṭṭheyy eva (pts)and when there was no fierce striving, no fierce exertion, you still felt fierce, sharp, racking pains from harsh treatment, evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ kallamassa veyyākaraṇāya:
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | kallamassa → kallam assa (pts)then—that being the case—it would be proper for you to assert that, “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.
yaṁ kiñcāyaṁ → yaṅkiñcāyaṁ (th) | sabbaṁ taṁ pubbekatahetu → sabbantaṁ pubbe katahetu (th) | paṭisaṁvedeti → paṭisaṁvediti (pts) | sabbaṁ → sabban (pts)“Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
byantībhāvā → byantibhāvā (sya-all, pts) | pe → Bm Si omit pe & recite in extenso. (pts note)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.
bhavissatīti → bhavissatī ti (ms2005)With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”

Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;
tibbā → tippā (bj, sya-all) | nigaṇṭhā → niganthā (sya-all) | vediyetha → vediyatha (sya-all) | pana → Sk omits pana. (pts note) | tibbo → tippo (pts) | tibbaṁ → tippaṁ (pts) | tibbā tasmiṁ → tippā tamhi (pts)But because when there is fierce striving, fierce exertion, you feel fierce, sharp, racking pains from harsh treatment; yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;
tibbā → tippā (bj, sya-all) | vediyetha → vediyatha (sya-all) | vo → Sk vo pana. (pts note) | na → Sk omits. (pts note) | tibbo → tippo (pts) | tibbaṁ → tippaṁ (pts) | tibbā tasmiṁ → tippaṁ tamhi (pts)and when there was no fierce striving, no fierce exertion, you feel no fierce, sharp, racking pains from harsh treatment, te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha:
tibbā → tippā (bj, sya-all) | vedayamānā → vediyamānā (bj, sya-all) | aññāṇā → Si añāṇā. (pts note) | sāmaṁyeva → sāmaññeva (bjt) | sāmaṁyeva → sāmaṁ yeva (pts)then—that being the case—it is not proper for you to assert that, “yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.
yaṁ kiñcāyaṁ → yaṅkiñcāyaṁ (th) | sabbaṁ taṁ pubbekatahetu → sabbantaṁ pubbe katahetu (th) | sabbaṁ → sabban (pts)“Whatever a person experiences—pleasure, pain, or neither pleasure nor pain—all is caused by what was done in the past. Iti purāṇānaṁ kammānaṁ tapasā byantībhāvā, navānaṁ kammānaṁ akaraṇā, āyatiṁ anavassavo;
byantībhāvā → byantibhāvā (sya-all) | byantībhāvā → vyantibhāvā (pts)Thus, with the destruction of old actions through asceticism, and with the non-doing of new actions, there will be no flow into the future. āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti.
bhavissatīti → bhavissatī ti (ms2005)With no flow into the future, there is the ending of action. With the ending of action, the ending of stress. With the ending of stress, the ending of feeling. With the ending of feeling, all suffering & stress will be exhausted.”’ Evaṁvādīpi kho ahaṁ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṁ vādapaṭihāraṁ samanupassāmi.
Evaṁvādīpi → evaṁvādīsupi (mr) | kañci → kiñci (bj, pts) | nigaṇṭhesu → niganthesu (sya-all) | kiñci → kiñci (bj: sīmu, PTS) | Evaṁvādīpi → evaṁvādīsupi (cck: ka.) | pi → So Sk Si; Bm evaṁvādisu pi. (pts note) | evaṁvādīpi → evaṁ vādīpi (bjt) | vādapaṭihāraṁ → vādappaṭihāraṁ (th) | evaṁvādīpi → evaṁvādī pi (pts)But when I said this, I did not see that the Nigaṇṭhas had any legitimate defense of their teaching.

Puna caparāhaṁ, bhikkhave, te nigaṇṭhe evaṁ vadāmi:
nigaṇṭhe → niganthe (sya-all) | caparāhaṁ → ca panāhaṁ (pts) | caparāhaṁ → punacapanāhaṁ (bj: PTS) | panāhaṁ → Si parāhaṁ. (pts note)“So I asked them further, ‘taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti labbhametan’ti?
nigaṇṭhā → niganthā (sya-all) | diṭṭhadhammavedanīyaṁ → Sk & Bu d-iyaṁ. (pts note) | kiṁ maññathāvuso → kim maññath āvuso (pts) | yamidaṁ → yam idaṁ (pts) | labbhametanti → labbham etan ti (pts)‘Friend Nigaṇṭhas, what do you think? Can an action to be experienced in the here & now be turned, through striving & exertion, into an action to be experienced in the future life?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti labbhametan’ti?
yaṁ panidaṁ → yampanidaṁ (th) | yaṁ panidaṁ → yam pan idaṁ (pts) | labbhametanti → labbham etan ti (pts)“‘Can an action to be experienced in the future life be turned, through striving & exertion, into an action to be experienced in the here & now?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti?
nigaṇṭhā → niganthā (sya-all) | kiṁ maññathāvuso → kim maññath āvuso (pts) | yamidaṁ → yam idaṁ (pts) | labbhametanti → labbham etan ti (pts)“What do you think? Can an action to be experienced as pleasure be turned, through striving & exertion, into an action to be experienced as pain?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Yaṁ panidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti labbhametan’ti?
yaṁ panidaṁ → yampanidaṁ (th) | panidaṁ → pan idaṁ (pts) | labbhametanti → labbham etan ti (pts)“‘Can an action to be experienced as pain be turned, through striving & exertion, into an action to be experienced as pleasure?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti labbhametan’ti?
nigaṇṭhā → niganthā (sya-all) | aparipakkavedanīyaṁ → apparipakkavedanīyaṁ (th) | kiṁ maññathāvuso → kim maññath āvuso (pts) | yamidaṁ → yam idaṁ (pts) | taṁ → tam (pts) | labbhametanti → labbham etan ti (pts)“What do you think? Can an action ripe to be experienced be turned, through striving & exertion, into an action not ripe to be experienced?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Yaṁ panidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti labbhametan’ti?
yaṁ panidaṁ → yampanidaṁ (th) | aparipakkavedanīyaṁ → apparipakkavedanīyaṁ (th) | panidaṁ → pan idaṁ (pts) | labbhametanti → labbham etan ti (pts)“‘Can an action not ripe to be experienced be turned, through striving & exertion, into an action ripe to be experienced?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti labbhametan’ti?
nigaṇṭhā → niganthā (sya-all) | kiṁ maññathāvuso → kim maññath āvuso (pts) | yamidaṁ → yam idaṁ (pts) | labbhametanti → labbham etan ti (pts)“What do you think? Can an action greatly to be experienced be turned, through striving & exertion, into an action barely to be experienced?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Yaṁ panidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti labbhametan’ti?
yaṁ panidaṁ → yampanidaṁ (th) | panidaṁ → pan idaṁ (pts) | labbhametanti → labbham etan ti (pts)“‘Can an action barely to be experienced be turned, through striving & exertion, into an action greatly to be experienced?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti labbhametan’ti?
savedanīyaṁ → vedanīyaṁ (bj, sya-all, pts) | nigaṇṭhā → niganthā (sya-all) | kiṁ maññathāvuso → kim maññath āvuso (pts) | yamidaṁ → yam idaṁ (pts) | labbhametanti → labbham etan ti (pts)“What do you think? Can an action to be experienced be turned, through striving & exertion, into an action not to be experienced?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Yaṁ panidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti labbhametan’ti?
savedanīyaṁ → vedanīyaṁ (bj, sya-all, pts) | yaṁ panidaṁ → yampanidaṁ (th) | panidaṁ → pan idaṁ (pts) | labbhametanti → labbham etan ti (pts)“‘Can an action not to be experienced be turned, through striving & exertion, into an action to be experienced?’

‘No hidaṁ, āvuso’.
hidaṁ → h idaṁ (pts)“‘No, friend.’

‘Iti kira, āvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti alabbhametaṁ, yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti alabbhametaṁ;
kira āvuso → kirāvuso (bj) | yaṁ panidaṁ → yamidaṁ (bj, sya-all) | savedanīyaṁ → vedanīyaṁ (bj, sya-all, pts) | kira āvuso nigaṇṭhā → kirāvuso niganthā (sya-all) | kammaṁ aparipakkavedanīyaṁ → apparipakkavedanīyaṁ (sya-all) | alabbhametaṁ yaṁ panidaṁ → alabbham etaṁ yam idam (pts) | padhānena vā → (pts) | yamidaṁ → yaṁ panidaṁ (bj: sīmu, machasaṁ) | alabbham → Sk labbhaṁ. (pts note) | yam → Bm adds pana. (pts note) | p → Si omits pi. (pts note) | vedanīyaṁ → Bm savedanīyaṁ. (pts note) | kira → kir (pts) | yamidaṁ → yam idaṁ (pts) | alabbhametaṁ yamidaṁ → alabbham etaṁ yam p idaṁ (pts) | alabbhametaṁ yamidaṁ kammaṁ → alabbham etaṁ yam p idaṁ kammam (pts) | alabbhametaṁ yamidaṁ → alabbham etaṁ yam p idam (pts)“‘So, friends, it seems that an action to be experienced in the here & now cannot be turned, through striving & exertion, into an action to be experienced in the future life. An action to be experienced in the future life cannot be turned, through striving & exertion, into an action to be experienced in the here & now.… An action to be experienced cannot be turned, through striving & exertion, into an action not to be experienced. An action not to be experienced cannot be turned, through striving & exertion, into an action to be experienced. evaṁ sante āyasmantānaṁ nigaṇṭhānaṁ aphalo upakkamo hoti, aphalaṁ padhānaṁ’.
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | hoti → Sk hotīti. (pts note)That being the case, the striving of the Nigaṇṭhas is fruitless, their exertion is fruitless.’

Evaṁvādī, bhikkhave, nigaṇṭhā.
nigaṇṭhā → niganthā (sya-all)“Such is the teaching of the Nigaṇṭhas. Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | gārayhaṁ ṭhānaṁ → gārayhaṭṭhānaṁ (sya-all) | ṭhānaṁ → gārayhaṭṭhānaṁ (bj: syā) | Nigaṇṭhānaṁ → Sk omits these three words; Si (not Bu) Niganth-. (pts note) | ṭhānaṁ → So Sk Bu; Bm gārayhaṭhānaṁ; Si gāreyhaṭṭhānaṁ; Bu adds: vādānuppattā garayhā thānā ti pi pāṭho. (pts note)And, such being the teaching of the Nigaṇṭhas, ten legitimate deductions can be drawn that give grounds for censuring them.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti;
pubbekatahetu → pubbe katahetu (th)“[1] If beings experience pleasure & pain based on what was done in the past, addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.
dukkaṭakammakārino → dukkatakammakārino (bj) | tibbā → tippā (bj, sya-all, pts) | nigaṇṭhā → niganthā (sya-all) | pubbe dukkaṭakammakārino → pubbedukkatakammakārino (pts) | pubbedukkatakammakārino → So Sk Bu; Bm Si dukkaṭak-. (pts note)then obviously the Nigaṇṭhas have done bad things in the past, which is why they now feel such fierce, sharp, racking pains. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti;
issaranimmānahetu → issaranimmāṇahetu (bj)“[2] If beings experience pleasure & pain based on the creative act of a supreme god, addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.
tibbā → tippā (bj, sya-all, pts) | nigaṇṭhā → niganthā (sya-all)then obviously the Nigaṇṭhas have been created by an evil supreme god, which is why they now feel such fierce, sharp, racking pains. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti;“[3] If beings experience pleasure & pain based on sheer luck, addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.
tibbā → tippā (bj, sya-all, pts) | nigaṇṭhā → niganthā (sya-all)then obviously the Nigaṇṭhas have evil luck, which is why they now feel such fierce, sharp, racking pains. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti;“[4] If beings experience pleasure & pain based on birth, addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.
tibbā → tippā (bj, sya-all, pts) | nigaṇṭhā → niganthā (sya-all)then obviously the Nigaṇṭhas have had an evil birth, which is why they now feel such fierce, sharp, racking pains. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti;
diṭṭhadhammūpakkamahetu → diṭṭhadhammupakkamahetu (sya-all); diṭṭhādhammupakkamahetu (pts) | diṭṭhādhammupakkamahetu → Bm - dhammūp-. (pts note)“[5] If beings experience pleasure & pain based on efforts in the here & now, addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.
evarūpā diṭṭhadhammūpakkamā → pāpadiṭṭhadhammūpakkamā (bj); pāpadiṭṭhadhammupakkamā (pts) | nigaṇṭhā evarūpā diṭṭhadhammūpakkamā → niganthā pāpadiṭṭhadhammupakkamā (sya-all) | tibbā → tippā (sya-all, pts) | pāpadiṭṭhadhammūpakkamā → evarūpā diṭṭhadhammūpakkamā (bj: sīmu, machasaṁ) | pāpadiṭṭhadhammupakkamā → Bm Nigaṇṭhā evarūpā diṭṭhadhammūpakkamā. (pts note)then obviously the Nigaṇṭhas have evil efforts in the here & now, which is why they now feel such fierce, sharp, racking pains.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;
nigaṇṭhā → niganthā (sya-all) | pubbekatahetu → pubbe katahetu (th)“[6] If beings experience pleasure & pain based on what was done in the past, the Nigaṇṭhas deserve censure. no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.
nigaṇṭhā → niganthā (sya-all) | pubbekatahetu → pubbe katahetu (th)Even if not, they still deserve censure. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;
issaranimmānahetu → issaranimmāṇahetu (bj); issarinimmānahetu (pts) | nigaṇṭhā → niganthā (sya-all)“[7] If beings experience pleasure & pain based on the creative act of a supreme god, the Nigaṇṭhas deserve censure. no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.
issaranimmānahetu → issaranimmāṇahetu (bj); issarinimmānahetu (pts) | nigaṇṭhā → niganthā (sya-all)Even if not, they still deserve censure. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;
nigaṇṭhā → niganthā (sya-all)“[8] If beings experience pleasure & pain based on sheer luck, the Nigaṇṭhas deserve censure. no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.
nigaṇṭhā → niganthā (sya-all)Even if not, they still deserve censure. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;
nigaṇṭhā → niganthā (sya-all)“[9] If beings experience pleasure & pain based on birth, the Nigaṇṭhas deserve censure. no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.
nigaṇṭhā → niganthā (sya-all)Even if not, they still deserve censure. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;
diṭṭhadhammūpakkamahetu → diṭṭhadhammupakkamahetu (sya-all, pts) | nigaṇṭhā → niganthā (sya-all)“[10] If beings experience pleasure & pain based on efforts in the here & now, the Nigaṇṭhas deserve censure. no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.
diṭṭhadhammūpakkamahetu → diṭṭhadhammupakkamahetu (sya-all, pts) | nigaṇṭhā → niganthā (sya-all)Even if not, they still deserve censure. Evaṁvādī, bhikkhave, nigaṇṭhā.
nigaṇṭhā → niganthā (sya-all)“Such is the teaching of the Nigaṇṭhas, monks. Evaṁvādīnaṁ, bhikkhave, nigaṇṭhānaṁ ime dasa sahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.
nigaṇṭhānaṁ → niganthānaṁ (sya-all) | gārayhaṁ ṭhānaṁ → gārayhaṭṭhānaṁ (sya-all) | Nigaṇṭhānaṁ → Sk omits these three words. (pts note) | dasa → Sk sace ime, omitting dasa. (pts note)And, such being the teaching of the Nigaṇṭhas, these ten legitimate deductions can be drawn that give grounds for censuring them. Evaṁ kho, bhikkhave, aphalo upakkamo hoti, aphalaṁ padhānaṁ.This is how striving is fruitless, how exertion is fruitless.

Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ?
kathañca → kathañ ca (pts)“And how is striving fruitful, how is exertion fruitful? Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.
anadhimucchito → anadhimucchite (bj: PTS) | tasmiñca → tasmiṁ ca (th) | anaddhabhūtaṁ → anaddha bhūtaṁ (pts) | dhammikañca → dhammikañ ca (pts) | pariccajati tasmiñca → paricajjati tasmiñ ca (pts)There is the case where a monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated on that pleasure. So evaṁ pajānāti:He discerns that ‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.
upekkhaṁ → upekhaṁ (bj: PTS) | saṁkhārappadhānā → So Sk Si; Bm Bu saṁkhārapadhānā. (pts note) | ajjhupekkhato → So all MSS. & Bu. (pts note) | upekham → So Sk Bu; Bm Si upekkhaṁ. (pts note) | saṅkhāraṁ → saṁkhāraṁ (pts)‘When I exert a [physical, verbal, or mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.’ So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati.
yassa hi khvāssa → yassa kho hi panassa (si); yassa hi khvassa (sya-all); yassa khvāssa (pts1ed) | hi → (pts) | khvāssa → yassa hi khopanassa (bj: sīmu); yassa khvāssa (bj: PTS) | khvāssa → yassa kho panassa (cck: sī.); yassa khvāssa (cck: pī.) | khvāssa → So Bu; Si yassa hi khvassa; Bm yassa hi khvāssa; Sk yassa hi kho pan'; assa. (pts note) | tattha → So Si Bu; Sk tattha s. p.; Bm tattha pṣ. (pts note) | saṅkhāraṁ → saṁkhāraṁ (pts) | saṅkhārappadhānā → saṁkhārappadhānā (pts)So he exerts a fabrication against the cause of stress for which dispassion comes from the fabrication of exertion, Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti.
panassa → yassa hi khvāssa (bj: sīmu) | ajjhupekkhato → ajjhu pekkhato (bjt) | panassa → pana (pts) | upekkhaṁ → upekham (pts) | upekkhaṁ → upekhaṁ (pts)and develops equanimity with regard to the cause of stress for which dispassion comes from the development of equanimity. Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—
tassa → (pts) | hoti → Sk hotīti. (pts note) | saṅkhāraṁ → saṁkhāraṁ (pts) | saṅkhārappadhānā → saṁkhārappadhānā (pts)Thus the stress coming from the cause of stress where there is dispassion from the fabrication of exertion evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.
nijjiṇṇaṁ → Sk here nijiṇṇaṁ. (pts note) | evampissa → evam pi ssa (pts)is exhausted, Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—
upekkhaṁ → upekhaṁ (pts)and the stress coming from the cause of stress where there is dispassion from the development of equanimity evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.
evampissa → evam pi ssa (pts)is exhausted.

Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.
tibbāpekkho → tibbāpekho (bj: PTS) | tibbacchando → So Sk Bu; Bm Si tibbachando. (pts note) | tibbāpekho → So Sk Bu; Bm Si tibbāpekkho. (pts note)“Suppose that a man is in love with a woman, his mind ensnared with fierce desire, fierce passion. So taṁ itthiṁ passeyya aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.
aññena → Sk adds vā. (pts note) | saddhiṁ → saddhim (pts)He sees her standing with another man, chatting, joking, & laughing.

Taṁ kiṁ maññatha, bhikkhave,What do you think, monks? api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?
sokaparidevadukkhadomanassūpāyāsāti → sokaparidevadukkhadomanassupāyāsāti (bj, sya-all) | sokaparidevadukkhadomanassūpāyāsāti evaṁ → sokaparidevadukkhadomanassupāyāsā ti evam (pts) | sokaparidevadukkhadomanassupāyāsā → Bm s-upayāsa. (pts note) | sokaparidevadukkhadomanassūpāyāsāti → soka parideva dukkhadomanassu pāyāsāti (th)As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?”

“Evaṁ, bhante”.
evaṁ → evam (pts)“Yes, lord. “Taṁ kissa hetu”?Why is that? “Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.
amu → asu (bj) | tibbacchando → tibbacchendā (bj) | tibbāpekkho → tibbāpekko (pts) | hi → amuhi (bj: PTS) | tibbāpekkho → tibbāpekho (bj: PTS)Because he is in love with her, his mind ensnared with fierce desire, fierce passion.…” Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.
sokaparidevadukkhadomanassūpāyāsāti → sokaparidevadukkhadomanassupāyāsāti (bj) | uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsāti → uppajjanti sokaparidevadukkhadomanassupāyāsā ti (pts) | uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsāti → uppajjanti soka parideva dukkhadomanassu pāyāsāti (th)

“Atha kho, bhikkhave, tassa purisassa evamassa:
evamassa → evam assa (pts)“Now suppose the thought were to occur to him, ‘ahaṁ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho.
amussā → Sk āvuso. (pts note) | tibbāpekho → Sk here tibbāpakko. (pts note)‘I am in love with this woman, my mind ensnared with fierce desire, fierce passion. Tassa me amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjanti sokaparidevadukkhadomanassūpāyāsā.
sokaparidevadukkhadomanassūpāyāsā → sokaparidevadukkhadomanassupāyāsā (bj, sya-all) | sokaparidevadukkhadomanassūpāyāsā yannūnāhaṁ → sokaparidevadukkhadomanassupāyāsā yan nūnāhaṁ (pts) | saṁhasantiṁ → Sk omits. (pts note) | sokaparidevadukkhadomanassupāyāsā → Bm adds so. (pts note) | sokaparidevadukkhadomanassūpāyāsā → soka parideva dukkhadomanassu pāyāsā (th)When I see her standing with another man, chatting, joking, & laughing, then sorrow, lamentation, pain, distress, & despair arise within me. Yannūnāhaṁ yo me amussā itthiyā chandarāgo taṁ pajaheyyan’ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my) | yannūnāhaṁ → yan nūnāhaṁ (pts) | pajaheyyanti → pajaheyyan ti (pts)Why don’t I abandon my desire & passion for that woman?’ So yo amussā itthiyā chandarāgo taṁ pajaheyya.So he abandons his desire & passion for that woman, So taṁ itthiṁ passeyya aparena samayena aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ.and afterwards sees her standing with another man, chatting, joking, & laughing.

Taṁ kiṁ maññatha, bhikkhave,What do you think, monks? api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?
sokaparidevadukkhadomanassūpāyāsāti → sokaparidevadukkhadomanassupāyāsāti (bj, pts) | itthiṁ → iṭṭhiṁ (pts) | sokaparidevadukkhadomanassūpāyāsāti → soka parideva dukkha domanassu pāyāsāti (th) | sokaparidevadukkhadomanassūpāyāsāti → sokaparidevadukkhadomanassupāyāsā ti (pts)As he sees her standing with another man, chatting, joking, & laughing, would sorrow, lamentation, pain, distress, & despair arise in him?”

“No hetaṁ, bhante”.
hetaṁ → h etaṁ (pts)“No, lord. “Taṁ kissa hetu”?Why is that? “Amu hi, bhante, puriso amussā itthiyā virāgo.
amu → asu (bj) | virāgo → vītarāgo (bj, sya-all, pts)He is dispassionate toward that woman.…” Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.
sokaparidevadukkhadomanassūpāyāsāti → sokaparidevadukkhadomanassupāyāsāti (bj, sya-all) | na → Sk omits na. (pts note) | sokaparidevadukkhadomanassūpāyāsāti → soka parideva dukkhadomanassu pāyāsāti (th) | uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsāti → uppajjanti sokaparidevadukkhadomanassupāyāsā ti (pts)

“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.
heva → bhikkhave naheva (bj: PTS) | paricajati → Sk paricajati. (pts note) | hoti → Sk omits hoti. (pts note) | tasmiñca → tasmiṁ ca (th) | evameva → evam eva (pts) | dhammikañca → dhammikañ ca (pts) | pariccajati tasmiñca → paricajati tasmiñ ca (pts)“In the same way, the monk, when not loaded down, does not load himself down with pain, nor does he reject pleasure that accords with the Dhamma, although he is not infatuated with that pleasure. So evaṁ pajānāti:He discerns that ‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.
upekkhaṁ bhāvayato → upekhabhāvayato (pts) | hotīti → So Sk; Bm Si hoti. (pts note) | saṅkhāraṁ → saṁkhāraṁ (pts) | saṅkhārappadhānā → saṁkhārappadhānā (pts)‘When I exert a [physical, verbal, or mental] fabrication against this cause of stress, then from the fabrication of exertion there is dispassion. When I look on with equanimity at that cause of stress, then from the development of equanimity there is dispassion.’ So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati;
hi → (bj, pts) | khvāssa → khvassa (sya-all) | khvāssa → Sk yassa hi kho pan'; assa. (pts note) | saṅkhāraṁ → saṁkhāraṁ (pts) | saṅkhārappadhānā → saṁkhārappadhānā (pts)So he exerts a fabrication against the cause of stress for which dispassion comes from the fabrication of exertion, yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti.
panassa → pan assa (pts) | upekkhaṁ → upekhaṁ (pts)and develops equanimity with regard to the cause of stress for which dispassion comes from the development of equanimity. Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—
saṅkhāraṁ → saṁkhāraṁ (pts) | saṅkhārappadhānā → saṁkhārappadhānā (pts)Thus the stress coming from the cause of stress where there is dispassion from the fabrication of exertion evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.
evampissa → evam pi ssa (pts)is exhausted, Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—
upekkhaṁ → upekhaṁ (pts)and the stress coming from the cause of stress where there is dispassion from the development of equanimity evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.
evampissa taṁ → evam pi ssa (pts) | dukkhaṁ → evampissa dukkhaṁ (bj: PTS)is exhausted. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
evampi → evam pi (pts)

Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati:
caparaṁ → ca paraṁ (pts)“And further, the monk notices this: ‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;
kho → Sk omits kho. (pts note) | abhivaḍḍhanti → Sk omits from here to kusalā dhammā abhivaḍḍhanti. (pts note)‘When I live according to my pleasure, unskillful qualities increase in me & skillful qualities decline. dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my) | padaheyyanti → padaheyyan ti (pts)Why don’t I exert myself with stress & pain?’ So dukkhāya attānaṁ padahati.So he exerts himself with stress & pain, Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. So na aparena samayena dukkhāya attānaṁ padahati.Then at a later time he would no longer exert himself with stress & pain. Taṁ kissa hetu?Why is that? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.Because he has attained the goal for which he was exerting himself with stress & pain. Tasmā na aparena samayena dukkhāya attānaṁ padahati.That is why, at a later time, he would no longer exert himself with stress & pain.

Seyyathāpi, bhikkhave, usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ.
usukāro → Bm ussukāro. (pts note) | ujuṁ → Bm ujukaṁ. (pts note)“Suppose a fletcher were to heat & warm an arrow shaft between two flames, making it straight & pliable. Yato kho, bhikkhave, usukārassa tejanaṁ dvīsu alātesu ātāpitaṁ hoti paritāpitaṁ ujuṁ kataṁ kammaniyaṁ, na so taṁ aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ.
kataṁ → ujuṁ kataṁ hoti (bj); ujukataṁ (sya-all) | paritāpitaṁ → paritāpitaṁ hoti (bj, pts) | ujuṁ kataṁ → ujukataṁ (sya-all) | kataṁ → ujuṁ kataṁ hoti (cck: sī.) | paritāpitaṁ → Sk ātāpīṇaṁ & paritāpiṇaṁ. (pts note) | kataṁ → So Bm; Sk ujukaṁ kataṁ; Si ujukataṁ. (pts note) | taṁ → Sk omits so taṁ. (pts note)Then at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable. Taṁ kissa hetu?Why is that? Yassa hi so, bhikkhave, atthāya usukāro tejanaṁ dvīsu alātesu ātāpeyya paritāpeyya ujuṁ kareyya kammaniyaṁ svāssa attho abhinipphanno hoti.
alātesu → atālesu (pts) | paritāpeyya → paritapeyya (pts) | abhinipphanno → abinipphanno (pts) | tejanaṁ → tejanam (pts)Because he has attained the goal for which he was heating & warming the shaft. Tasmā na aparena samayena usukāro tejanaṁ dvīsu alātesu ātāpeti paritāpeti ujuṁ karoti kammaniyaṁ.
usukāro → usukāro ca (pts) | alātesu → alāpesu (pts)That is why at a later time he would no longer heat & warm the shaft between two flames, making it straight & pliable.

Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati:
evameva → evam eva (pts)“In the same way, the monk notices this: ‘yathāsukhaṁ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;
me → Sk yathā su me. (pts note)‘When I live according to my pleasure, unskillful qualities increase in me & skillful qualities decline. dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.When I exert myself with stress & pain, though, unskillful qualities decline in me & skillful qualities increase. Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my) | padaheyyanti → padaheyyan ti (pts)Why don’t I exert myself with stress & pain?’ So dukkhāya attānaṁ padahati.So he exerts himself with stress & pain, Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.and while he is exerting himself with stress & pain, unskillful qualities decline in him, & skillful qualities increase. So na aparena samayena dukkhāya attānaṁ padahati.
na → Sk omits na. (pts note)Then at a later time he would no longer exert himself with stress & pain. Taṁ kissa hetu?Why is that? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.Because he has attained the goal for which he was exerting himself with stress & pain. Tasmā na aparena samayena dukkhāya attānaṁ padahati.
padahati → padahatīti (sya-all) | padahati → Si padahatīti. (pts note)That is why, at a later time, he would no longer exert himself with stress & pain. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
evampi → evam pi (pts)“This is how striving is fruitful, how exertion is fruitful.

Puna caparaṁ, bhikkhave, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
caparaṁ → ca paraṁ (pts) | anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā → repeat (pts)“And further, there is the case where a Tathāgata appears in the world, worthy & rightly self-awakened. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
paccājāto → pacchā jāto (sya-all)“A householder or householder’s son, hearing the Dhamma, So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.gains conviction in the Tathāgata So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:and reflects: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.‘Household life is confining, a dusty path. Life gone forth is the open air. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.It isn’t easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
yannūnāhaṁ → yaṁnūnāhaṁ (my)What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?’ So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.“So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.“When he has thus gone forth, endowed with the monks’ training & livelihood, then—abandoning the taking of life—he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.“Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.“Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.“Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.“Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.“Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
dhammavādī → (bj) | atthasaṁhitaṁ → atthasañhitaṁ (th)“Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. So bījagāmabhūtagāmasamārambhā paṭivirato hoti.
bījagāmabhūtagāmasamārambhā → bījagāma bhūtagāmasamārambhā (th)“He abstains from damaging seed and plant life. Ekabhattiko hoti rattūparato virato vikālabhojanā.
virato → paṭivirato (sya-all)“He eats only once a day, refraining from the evening meal and from food at the wrong time of day. Naccagītavāditavisūkadassanā paṭivirato hoti.
naccagītavāditavisūkadassanā → nacca gīta vādita visūkadassanā (th)“He abstains from dancing, singing, instrumental music, and from watching shows. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā → mālā gandha vilepana dhāraṇa maṇḍana vibhūsanaṭṭhānā (th)“He abstains from wearing garlands and from beautifying himself with scents and cosmetics. Uccāsayanamahāsayanā paṭivirato hoti.
uccāsayanamahāsayanā → uccāsayana mahāsayanā (th)“He abstains from high & luxurious beds and seats. Jātarūparajatapaṭiggahaṇā paṭivirato hoti.“He abstains from accepting gold & money. Āmakadhaññapaṭiggahaṇā paṭivirato hoti.“He abstains from accepting uncooked grain… Āmakamaṁsapaṭiggahaṇā paṭivirato hoti.raw meat… Itthikumārikapaṭiggahaṇā paṭivirato hoti.
itthikumārikapaṭiggahaṇā → itthikumārikā paṭiggahaṇā (bj); itthī kumārikāpaṭiggahaṇā (sya-all) | itthikumārikā → itthikumārika (bj: sīmu, machasaṁ)women & girls… Dāsidāsapaṭiggahaṇā paṭivirato hoti.
dāsidāsapaṭiggahaṇā → dāsī dāsapaṭiggahaṇā (sya-all)male & female slaves… Ajeḷakapaṭiggahaṇā paṭivirato hoti.
ajeḷakapaṭiggahaṇā → aje ḷakapaṭiggahaṇā (th)goats & sheep… Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.
kukkuṭasūkarapaṭiggahaṇā → kukkuṭa sūkarapaṭiggahaṇā (th)fowl & pigs… Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.
hatthigavassavaḷavapaṭiggahaṇā → hatthigavāssavaḷavā paṭiggahaṇā (bj); hatthigavā ssa valavapaṭiggahaṇā (sya-all) | hatthigavāssavaḷavā → gavāssavaḷava (bj: sīmu, machasaṁ)elephants, cattle, steeds, & mares… Khettavatthupaṭiggahaṇā paṭivirato hoti.
khettavatthupaṭiggahaṇā → khetta vatthupaṭiggahaṇā (th)fields & property. Dūteyyapahiṇagamanānuyogā paṭivirato hoti.
dūteyyapahiṇagamanānuyogā → dūteyya pahīṇagamanānuyogā (sya-all)“He abstains from running messages… Kayavikkayā paṭivirato hoti.
kayavikkayā → kaya vikkayā (th)from buying & selling… Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.
tulākūṭakaṁsakūṭamānakūṭā → tulākūṭa kaṁsakūṭamānakūṭā (th)from dealing with false scales, false metals, & false measures… Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.
ukkoṭanavañcananikatisāciyogā → ukkoṭana vañcana nikati sāviyogā (sya-all) | Ukkoṭanavañcananikatisāciyogā → sāviyogā (syā. kaṁ. ka.) ettha sācisaddo kuṭilapariyāyo (cck note)from bribery, deception, & fraud. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
hoti → passa ma. ni. 1.293 cūḷahatthipadopame (cck note) | chedanavadhabandhanaviparāmosaālopasahasākārā → chedana vadha bandhana viparāmosa ālopa sahasākārā (th)“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, & violence.

So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
so → (sya-all)“He is content with a set of robes to provide for his body and alms food to provide for his hunger. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;Just as a bird, wherever it goes, flies with its wings as its only burden; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati.
so → (sya-all)so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.“Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.“On seeing a form with the eye, he does not grasp at any theme or details Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
abhijjhādomanassā → abhijjhā domanassā (bjt)by which—if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. Sotena saddaṁ sutvā …pe…On hearing a sound with the ear.… ghānena gandhaṁ ghāyitvā …pe…On smelling an aroma with the nose.… jivhāya rasaṁ sāyitvā …pe…On tasting a flavor with the tongue.… kāyena phoṭṭhabbaṁ phusitvā …pe…On touching a tactile sensation with the body.… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.On cognizing an idea with the intellect, he does not grasp at any theme or details Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.by which—if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless.

So 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.
samiñjite → sammiñjite (bj, sya-all, km) | sammiñjite → samiñjite (bj: machasaṁ) | samiñjite → sammiñjite (cck: sī. syā. kaṁ. pī.)“When going forward & returning, he acts with alertness. When looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, upper robe, & bowl… when eating, drinking, chewing, & tasting… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he acts with alertness.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
samannāgato → samannāgato so (sya-all) | samannāgato → passa ma. ni. 1.296 cūḷahatthipadopame (cck note)“Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
palālapuñjaṁ → paḷālapuñjaṁ (bj) | kandaraṁ → (sya-all)he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.
thinamiddhaṁ → thīnamiddhaṁ (bj, sya-all) | vigatathinamiddho → vigatathīnamiddho (bj, sya-all) | thinamiddhā → thīnamiddhā (bj, sya-all)Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
akathaṅkathī → akathaṁkathī (my, bjt, th, ms2005)Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
nīvaraṇe → Bm nivaraṇe. (pts note)“Having abandoned these five hindrances—imperfections of awareness that weaken discernment— vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
paṭhamaṁ jhānaṁ → paṭhamajjhānaṁ (pts) | paṭhamajjhānaṁ → So Sk; Bm Si paṭhamaṁ jhāmaṁ &c., as usual. (pts note) | vivicceva → eva (pts)then, quite secluded from sensuality, secluded from unskillful qualities, he enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
evampi → evam pi (pts)This, too, is how striving is fruitful, how exertion is fruitful.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
dutiyaṁ jhānaṁ → dutiyajjhānaṁ (pts) | caparaṁ → ca paraṁ (pts) | sampasādanaṁ → saṁpasādanaṁ (pts)“Then, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
evampi → evam pi (pts)This, too, is how striving is fruitful, how exertion is fruitful.

Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
sukhavihārīti tatiyaṁ jhānaṁ → sukhavihārī ti tatiyajjhānaṁ (pts) | upekhako → Bm Si upekkhako. (pts note) | tatiyajjhānaṁ → Bm Si tatiyaṁ jhānaṁ. (pts note) | + → taṁ (bjt) | yaṁ taṁ → yantaṁ (th) | caparaṁ → ca paraṁ (pts) | sukhañca → sukhañ ca (pts) | yaṁ → yan (pts)“Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
evampi → evam pi (pts)This, too, is how striving is fruitful, how exertion is fruitful.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
atthaṅgamā → atthagamā (pts) | upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ → upekhāsatipārisuddhiṁ catutthajjhānaṁ (pts) | va → Sk adds kho. (pts note) | atthagamā → Bm Si atthangamā. (pts note) | catutthajjhānaṁ → Bm Si catutthaṁ jhānaṁ. (pts note) | adukkhamasukhaṁ → adukkhaṁ asukhaṁ (bjt) | caparaṁ → ca paraṁ (pts) | pubbeva → pubbe va (pts)“Then, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters and remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
evampi → evam pi (pts)This, too, is how striving is fruitful, how exertion is fruitful.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives [lit: previous homes]. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
seyyathidaṁ → seyyathīdaṁ (bj, sya-all, km, pts1ed) | cattālīsampi → cattāḷīsampi (bj, sya-all) | seyyathidaṁ → seyyathīdaṁ (cck: sī. syā. kaṁ. pī.) | evaṅgotto → evaṁgotto (my, bjt, th, ms2005) | evaṁsukhadukkhappaṭisaṁvedī → evaṁsukhadukkhapaṭisaṁvedī (bjt) | pubbenivāsaṁ → pubbe nivāsaṁ (bjt) | evaṁsukhadukkhappaṭisaṁvedī → evaṁ sukhadukkhapaṭisaṁvedī (th)He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes and details. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
evampi → evam pi (pts)This, too, is how striving is fruitful, how exertion is fruitful.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.
āneñjappatte → aneñjappatte (bj)“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.
paraṁ maraṇā → parammaraṇā (bjt, th)He sees—by means of the divine eye, purified and surpassing the human—beings passing away & reappearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified and surpassing the human—he sees beings passing away & reappearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
evampi → evam pi (pts)This, too, is how striving is fruitful, how exertion is fruitful.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, & attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of effluents. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;He discerns, as it is has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.His heart, thus knowing, thus seeing, is released from the effluent of sensuality, the effluent of becoming, the effluent of ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṁ padhānaṁ.
evampi → evaṁ (sya-all, pts) | kho → evaṁ kho (bj: PTS)This, too, is how striving is fruitful, how exertion is fruitful. Evaṁvādī, bhikkhave, tathāgatā.
tathāgatā evaṁvādīnaṁ → tathāgetā evaṁvādiṁ (bj); tathāgato evaṁvādiṁ (sya-all, pts) | tathāgetā → tathāgatā (bj: sīmu, machasaṁ)“Such is the teaching of the Tathāgata. Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ dasa sahadhammikā pāsaṁsaṭṭhānā āgacchanti.
tathāgatānaṁ → tathāgataṁ (bj, sya-all, pts) | pāsaṁsaṭṭhānā → pāsaṁsaṭṭhānaṁ (sya-all) | evaṁvādiṁ → evaṁ vādīnaṁ (bj: sīmu, machasaṁ) | tathāgataṁ → tathāgatānaṁ (bj: sīmu, machasaṁ) | tathāgatānaṁ → tathāgato, evaṁvādiṁ bhikkhave tathāgataṁ (cck: sī. syā. kaṁ. pī.) | Tathāgataṁ → Bm evaṁvādīnaṁ b. Tathāgatānaṁ. (pts note)And, such being the teaching of the Tathāgata, ten legitimate deductions can be drawn that give grounds for praising him.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti;
pubbekatahetu → pubbe katahetu (th)“[1] If beings experience pleasure & pain based on what was done in the past, addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.
Tathāgato → Sk T-te. (pts note) | pubbe sukatakammakārī → pubbesukatakammakārī (pts)then obviously the Tathāgata has done good things in the past, which is why he now feels such pleasure free from effluents. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti;
issaranimmānahetu → issaranimmāṇahetu (bj)“[2] If beings experience pleasure & pain based on the creative act of a supreme god, addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.then obviously the Tathāgata has been created by an excellent supreme god, which is why he now feels such pleasure free from effluents. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti;“[3] If beings experience pleasure & pain based on sheer luck, addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.then obviously the Tathāgata has admirable luck, which is why he now feels such pleasure free from effluents. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti;“[4] If beings experience pleasure & pain based on birth, addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.then obviously the Tathāgata has had an admirable birth, which is why he now feels such pleasure free from effluents. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti;
diṭṭhadhammūpakkamahetu → diṭṭhadhammupakkamahetu (pts)“[5] If beings experience pleasure & pain based on efforts in the here & now, addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṁ etarahi evarūpā anāsavā sukhā vedanā vedeti.
kalyāṇadiṭṭhadhammūpakkamo → kalyāṇadiṭṭhadhammupakkamo (pts)then obviously the Tathāgata has admirable efforts in the here & now, which is why he now feels such pleasure free from effluents.

Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;
pubbekatahetu → pubbe katahetu (th)“[6] If beings experience pleasure & pain based on what was done in the past, the Tathāgata deserves praise. no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.
pubbekatahetu → pubbe katahetu (th)Even if not, he still deserves praise. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;
issaranimmānahetu → issaranimmāṇahetu (bj)“[7] If beings experience pleasure & pain based on the creative act of a supreme god Tathāgata deserves praise. no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.
issaranimmānahetu → issaranimmāṇahetu (bj) | Tathāgato → Sk {omits} the whole of this sentence from sace. (pts note)Even if not, he still deserves praise. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;“[8] If beings experience pleasure & pain based on sheer luck, the Tathāgata deserves praise. no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.Even if not, he still deserves praise. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;“[9] If beings experience pleasure & pain based on birth, Tathāgata deserves praise. no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.Even if not, he still deserves praise. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;
diṭṭhadhammūpakkamahetu → diṭṭhadhammupakkamahetu (pts)“[10] If beings experience pleasure & pain based on efforts in the here & now, the Tathāgata deserves praise. no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.
diṭṭhadhammūpakkamahetu → diṭṭhadhammupakkamahetu (pts)Even if not, he still deserves praise. Evaṁvādī, bhikkhave, tathāgatā.
tathāgatā evaṁvādīnaṁ → tathāgetā evaṁvādiṁ (bj); tathāgato evaṁvādiṁ (sya-all, pts) | tathāgetā → tathāgatā (bj: sīmu, machasaṁ) | Tathāgato → So Si; Bm T-tā; Sk T-taṁ. (pts note)“Such is the teaching of the Tathāgata. Evaṁvādīnaṁ, bhikkhave, tathāgatānaṁ ime dasa sahadhammikā pāsaṁsaṭṭhānā āgacchantī”ti.
tathāgatānaṁ → tathāgataṁ (bj, sya-all, pts) | pāsaṁsaṭṭhānā → pāsaṁsaṭṭhānaṁ (sya-all) | evaṁvādiṁ → evaṁ vādīnaṁ (bj: sīmu, machasaṁ) | tathāgataṁ → tathāgatānaṁ (bj: sīmu, machasaṁ) | Tathāgataṁ → So Si; Sk omits these three words; Bm evaṁvādīnaṁ b. Tathāgatānaṁ. (pts note) | āgacchantīti → Sk āgacchanti. (pts note)And, such being the teaching of the Tathāgata, these ten legitimate deductions can be drawn that give grounds for praising him.”

Idamavoca bhagavā.
idamavoca → idam avoca (pts)That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
abhinandunti → abhinandun ti (pts)Gratified, the monks delighted in the Blessed One’s words.

Devadahasuttaṁ niṭṭhitaṁ paṭhamaṁ.