Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati.that on one occasion Ven. Ānanda was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary, not long after the Blessed One’s total unbinding.

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṁ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno.Now at that time King Ajātasattu Vedehiputta of Magadha, suspicious of King Pajjota, was having Rājagaha fortified.

Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.Then in the early morning, Ven. Ānanda, having adjusted his lower robe and taking his bowl & outer robe, went into Rājagaha for alms.

Atha kho āyasmato ānandassa etadahosi:The thought occurred to him, “atippago kho tāva rājagahe piṇḍāya carituṁ.“It’s too early to go for alms in Rājagaha. Yannūnāhaṁ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti.What if I were to go to the brahman Moggallāna the Guardsman at his construction site?”

Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami.So he went to Moggallāna the Guardsman at his construction site. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ.Moggallāna the Guardsman saw him coming from afar, Disvāna āyasmantaṁ ānandaṁ etadavoca:and on seeing him said to him, “etu kho bhavaṁ ānando.“Come, Master Ānanda. Svāgataṁ bhoto ānandassa.Welcome, Master Ānanda. Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.It has been a long time since Master Ānanda has found the time to come here. Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti.Sit down, Master Ānanda. Here is a seat made ready for you.”

Nisīdi kho āyasmā ānando paññatte āsane.So Ven. Ānanda sat down on the seat made ready. Gopakamoggallānopi kho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.Moggallāna the Guardsman, taking a lower seat, sat to one side. Ekamantaṁ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ etadavoca:As he was sitting there, he said to Ven. Ānanda: “atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho”ti?“Master Ānanda, is there any one monk endowed in each & every way with the qualities with which Master Gotama—worthy & rightly self-awakened—was endowed?”

“Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho.“No, brahman, there isn’t any one monk endowed in each & every way with the qualities with which the Blessed One—worthy & rightly self-awakened—was endowed. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido;For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti.And now his disciples follow the path and become endowed with it after him.”

Ayañca hidaṁ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā ahosi.And then Ven. Ānanda’s discussion with Moggallāna the Guardsman was interrupted in mid-course,

Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.for the brahman Vassakāra, the Magadhan administrator, on an inspection tour of the construction sites in Rājagaha, went to Ven. Ānanda at Moggallāna the Guardsman’s construction site. On arrival, he exchanged courteous greetings with Ven. Ānanda. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca:After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Ānanda, “kāya nuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?“Just now, for what discussion were you sitting together when you were interrupted in mid-course?”

“Idha maṁ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha:“Just now, brahman, Moggallāna the Guardsman said to me, ‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho’ti.‘Master Ānanda, is there any one monk endowed in each & every way with the qualities with which Master Gotama—worthy & rightly self-awakened—was endowed?’ Evaṁ vutte, ahaṁ, brāhmaṇa, gopakamoggallānaṁ brāhmaṇaṁ etadavocaṁ:And when this was said, I said to him, ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho.‘No, brahman, there isn’t any one monk endowed in each & every way with the qualities with which the Blessed One—worthy & rightly self-awakened—was endowed. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido;For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti.And now his disciples follow the path and become endowed with it after him.’ Ayaṁ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā.This was my discussion with the brahman Moggallāna the Guardsman that was interrupted in mid-course Atha tvaṁ anuppatto”ti.when you arrived.”

“Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito:“Master Ānanda, is there any one monk appointed by Master Gotama (with the words), ‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti?
paṭipādeyyāthā”ti → paṭidhāveyyāthāti (bj, sya-all, km, pts1ed)‘He will be your arbitrator after I am gone,’ to whom you now turn?”

“Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito:“No, brahman. ‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti.There isn’t any one monk appointed by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—(with the words), ‘He will be your arbitrator after I am gone,’ to whom we now turn.”

“Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito:“Then is there any one monk authorized by the Saṅgha and appointed by a large body of elder monks (with the words), ‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti?‘He will be our arbitrator after the Blessed One is gone,’ to whom you now turn?”

“Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito:“No, brahman. ‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti.There isn’t any one monk authorized by the Saṅgha and appointed by a large body of elder monks (with the words), ‘He will be our arbitrator after the Blessed One is gone,’ to whom we now turn.”

“Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti?“Being thus without an arbitrator, Master Ānanda, what is the reason for your concord?”

“Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā;“It’s not the case, brahman, that we’re without an arbitrator. sappaṭisaraṇā mayaṁ, brāhmaṇa;We have an arbitrator. dhammappaṭisaraṇā”ti.The Dhamma is our arbitrator.”

“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—“When asked, ‘Master Ānanda, is there any one monk appointed by Master Gotama (with the words), ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—“He will be your arbitrator after I am gone,” to whom you now turn?’ iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—you said, ‘No, brahman. There isn’t any one monk appointed by the Blessed One… ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;to whom we now turn.’ ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—“When asked, ‘Then is there any one monk authorized by the Saṅgha… ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—to whom you now turn?’ iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—you said, ‘No, brahman. There isn’t any one monk authorized by the Saṅgha… ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti—to whom we now turn.’ vadesi; ‘evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṁ, brāhmaṇa, appaṭisaraṇā;“When asked, ‘Being thus without an arbitrator, Master Ānanda, what is the reason for your concord?’ you said, ‘It’s not the case, brahman, that we’re without an arbitrator. sappaṭisaraṇā mayaṁ, brāhmaṇa;We have an arbitrator. dhammappaṭisaraṇā’ti vadesi.The Dhamma is our arbitrator.’ Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti?Now how is the meaning of what you have said to be understood?”

“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhaṁ.“Brahman, there is a training rule laid down by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened—a Pāṭimokkha that has been codified. Te mayaṁ tadahuposathe yāvatikā ekaṁ gāmakhettaṁ upanissāya viharāma te sabbe ekajjhaṁ sannipatāma;On the uposatha day, all of us who live dependent on a single township gather together in one place. sannipatitvā yassa taṁ pavattati taṁ ajjhesāma.Having gathered together, we invite the one to whom it falls (to recite the Pāṭimokkha). Tasmiñce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṁ mayaṁ yathādhammaṁ yathānusiṭṭhaṁ kāremāti.If, while he is reciting, a monk remembers an offense or transgression, we deal with him in accordance with the Dhamma, in accordance with what has been instructed. Na kira no bhavanto kārenti;We’re not the ones who deal with that venerable one. dhammo no kāreti”.Rather, the Dhamma is what deals with us.”

“Atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā”ti?
garuṁ karotha → garukarotha (bj, sya-all, km, pts1ed) | garuṁ katvā → garukatvā (bj, sya-all, km, pts1ed)“Is there, Master Ānanda, any one monk you now honor, respect, revere, & venerate, on whom—honoring & respecting—you live in dependence?”

“Natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti.“Yes, brahman, there is a monk we now honor, respect, revere, & venerate, on whom—honoring & respecting—we live in dependence.”

“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—“When asked, ‘Master Ānanda, is there any one monk appointed by Master Gotama (with the words), ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—“He will be your arbitrator after I am gone,” to whom you now turn?’ iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—you said, ‘No, brahman. There isn’t any one monk appointed by the Blessed One… ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;to whom we now turn.’ ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—“When asked, ‘Then is there any one monk authorized by the Saṅgha… ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—to whom you now turn?’ iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—you said, ‘No, brahman. ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;There isn’t any one monk authorized by the Saṅgha… to whom we now turn.’ ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā’ti—“When asked, ‘Is there, Master Ānanda, any one monk you now honor, respect, revere, & venerate, on whom—honoring & respecting—you live in dependence?’ iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā’ti vadesi.you said, ‘Yes, brahman, there is a monk we now honor, respect, revere, & venerate, on whom—honoring & respecting—we live in dependence.’ Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti?Now how is the meaning of what you have said to be understood?”

“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā.“Brahman, there are ten inspiring qualities expounded by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened. Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāma.In whoever among us those ten qualities are found, we now honor, respect, revere, & venerate him; honoring & respecting him, we live in dependence on him. Katame dasa?Which ten?

Idha, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.“[1] There is the case where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults.

Bahussuto hoti sutadharo sutasannicayo.“[2] He has heard much, has retained what he has heard, has stored what he has heard. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṁ, sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
dhātā → dhatā (bj, sya-all, km, pts1ed) | sātthaṁ, sabyañjanaṁ → sātthā sabyañjanā (bj, sya-all, km)Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning & expression—proclaim the holy life entirely perfect & pure: those he has listened to often, retained, discussed, accumulated, examined with his mind, and well-penetrated in terms of his views.

Santuṭṭho hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.
Santuṭṭho hoti → hoti itarītarehi (bj)“[3] He is content with robes, alms food, lodgings, & medicinal requisites for curing the sick.

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.“[4] He attains—whenever he wants, without strain, without difficulty—the four jhānas that are heightened mental states, pleasant abidings in the here & now.

Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti.
tirokuṭṭaṁ → tirokuḍḍaṁ (bj, sya-all, km, pts1ed) | parimasati → parāmasati (mr)“[5] He experiences manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, & mountains as if through space. He dives in & out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting crosslegged he flies through the air like a winged bird. With his hand he touches & strokes even the sun & moon, so mighty & powerful. He exercises influence with his body even as far as the Brahmā worlds.

Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike ca.“[6] He hears—by means of the divine ear-element, purified & surpassing the human—both kinds of sounds: divine & human, whether near or far.

Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti.“[7] He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,He discerns a mind with passion as ‘a mind with passion,’ vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,and a mind without passion as ‘a mind without passion.’ sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,He discerns a mind with aversion as ‘a mind with aversion,’ vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,and a mind without aversion as ‘a mind without aversion.’ samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,He discerns a mind with delusion as ‘a mind with delusion,’ vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,and a mind without delusion as ‘a mind without delusion.’ saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,He discerns a restricted mind as ‘a restricted mind,’ vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,and a scattered mind as ‘a scattered mind.’ mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,He discerns an enlarged mind as ‘an enlarged mind,’ amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,and an unenlarged mind as ‘an unenlarged mind.’ sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,and an unsurpassed mind as ‘an unsurpassed mind.’ samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,He discerns a concentrated mind as ‘a concentrated mind,’ asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,and an unconcentrated mind as ‘an unconcentrated mind.’ vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,He discerns a released mind as ‘a released mind,’ avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.and an unreleased mind as ‘an unreleased mind.’

Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi 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.“[8] He recollects his manifold past lives [lit: previous homes], 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 & 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 & 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 & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he remembers his manifold past lives in their modes & details.

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.“[9] He sees—by means of the divine eye, purified & surpassing the human—beings passing away and re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma...

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.“[10] Through the ending of effluents, he remains in the effluent-free awareness-release & discernment-release, having known & realized them for himself right in the here & now.

Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā.“These, brahman, are the ten inspiring qualities expounded by the Blessed One—the one who knows, the one who sees, worthy & rightly self-awakened. Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti.In whoever among us these ten qualities are found, we now honor, respect, revere, & venerate him; honoring & respecting him, we live in dependence on him.”

Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto upanandaṁ senāpatiṁ āmantesi:When this was said, the brahman Vassakāra, the Magadhan administrator, turned to General Upananda and said, “Taṁ kiṁ maññati bhavaṁ senāpati yadime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti,
maññati bhavaṁ senāpati → maññasi bhavaṁ senāpati (bj, mr); maññasi evaṁ senāpati (sya-all, km, pts1ed)“What do you think, general? mānetabbaṁ mānenti, pūjetabbaṁ pūjenti”?Do these venerable ones honor what should be honored, respect what should be respected, revere what should be revered, venerate what should be venerated?

“Tagghime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, mānetabbaṁ mānenti, pūjetabbaṁ pūjenti.
Tagghime → taggha me (mr)Of course they honor what should be honored, respect what should be respected, revere what should be revered, venerate what should be venerated. Imañca hi te bhonto na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ;For if they did not honor, respect, revere, or venerate a person like this, atha kiñcarahi te bhonto sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā mānetvā pūjetvā upanissāya vihareyyun”ti?then what sort of person would they honor, respect, revere, & venerate; on what sort of person, honoring & respecting, would they live in dependence?”

Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca:Then the brahman Vassakāra, the Magadhan administrator, said to Ven. Ānanda, “kahaṁ pana bhavaṁ ānando etarahi viharatī”ti?“But where are you staying now, Master Ānanda?”

“Veḷuvane khohaṁ, brāhmaṇa, etarahi viharāmī”ti.“I am now staying at the Bamboo Forest, brahman.”

“Kacci pana, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppan”ti?“I trust, Master Ānanda, that the Bamboo Forest is delightful, with few noises or sounds of voices, with an air of isolation, private from human beings, & appropriate for seclusion.”

“Taggha, brāhmaṇa, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ tumhādisehi rakkhakehi gopakehī”ti.“Certainly, brahman, the Bamboo Forest is delightful, with few noises or sounds of voices, with an air of isolation, private from human beings, & appropriate for seclusion because of guardians & protectors like yourself.”

“Taggha, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ bhavantehi jhāyīhi jhānasīlīhi.“Certainly, Master Ānanda, the Bamboo Forest is delightful, with few noises or sounds of voices, with an air of isolation, private from human beings, & appropriate for seclusion because of venerable ones who are endowed with mental absorption [jhāna], who make mental absorption their habit. Jhāyino ceva bhavanto jhānasīlino ca.You venerable ones are both endowed with mental absorption & make mental absorption your habit.

Ekamidāhaṁ, bho ānanda, samayaṁ so bhavaṁ gotamo vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.“Once, Ven. Ānanda, Master Gotama was staying near Vesālī in the Gabled Pavilion in the Great Forest. Atha khvāhaṁ, bho ānanda, yena mahāvanaṁ kūṭāgārasālā yena so bhavaṁ gotamo tenupasaṅkamiṁ.I went to him at the Gabled Pavilion in the Great Forest, Tatra ca pana so bhavaṁ gotamo anekapariyāyena jhānakathaṁ kathesi.and there he spoke in a variety of ways on mental absorption. Jhāyī ceva so bhavaṁ gotamo ahosi jhānasīlī ca.Master Gotama was both endowed with mental absorption & made mental absorption his habit. Sabbañca pana so bhavaṁ gotamo jhānaṁ vaṇṇesī”ti.In fact, he praised mental absorption of every sort.”

“Na ca kho, brāhmaṇa, so bhagavā sabbaṁ jhānaṁ vaṇṇesi, napi so bhagavā sabbaṁ jhānaṁ na vaṇṇesīti.“It wasn’t the case, brahman, that the Blessed One praised mental absorption of every sort, nor did he criticize mental absorption of every sort. Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi?And what sort of mental absorption did he not praise? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti;There is the case where a certain person dwells with his awareness overcome by sensual passion, seized with sensual passion. He does not discern the escape, as it has come to be, from sensual passion once it has arisen. so kāmarāgaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.Making that sensual passion the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti;“He dwells with his awareness overcome by ill will.… so byāpādaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti;“He dwells with his awareness overcome by sloth & drowsiness.… so thinamiddhaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti;“He dwells with his awareness overcome by restlessness & anxiety.… so uddhaccakukkuccaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti;“He dwells with his awareness overcome by uncertainty, seized with uncertainty. He does not discern the escape, as it has come to be, from uncertainty once it has arisen. so vicikicchaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.Making that uncertainty the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it. Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi.This is the sort of mental absorption that the Blessed One did not praise.

Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesi?“And what sort of mental absorption did he praise? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. tatiyaṁ jhānaṁ …With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ catutthaṁ jhānaṁ upasampajja viharati.With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesī”ti.This is the sort of mental absorption that the Blessed One praised.

“Gārayhaṁ kira, bho ānanda, so bhavaṁ gotamo jhānaṁ garahi, pāsaṁsaṁ pasaṁsi.“It would seem, Ven. Ānanda, that Master Gotama criticized the mental absorption that deserves criticism, and praised that which deserves praise. Handa ca dāni mayaṁ, bho ānanda, gacchāma;“Well, now, Master Ānanda, I must be going. bahukiccā mayaṁ bahukaraṇīyā”ti.Many are my duties, many the things I must do.”

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.“Then do, brahman, what you think it is now time to do.”

Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.So the brahman Vassakāra, the Magadhan administrator, delighting & rejoicing in what Ven. Ānanda had said, got up from his seat & left.

Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ etadavoca:Then, not long after he had left, Moggallāna the Guardsman said to Ven. Ānanda, “yaṁ no mayaṁ bhavantaṁ ānandaṁ apucchimhā taṁ no bhavaṁ ānando na byākāsī”ti.“Master Ānanda, you still haven’t answered what I asked you.”

“Nanu te, brāhmaṇa, avocumhā:“Didn’t I just tell you, brahman? ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho.There isn’t any one monk endowed in each & every way with the qualities with which the Blessed One—worthy & rightly self-awakened—was endowed. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido.For the Blessed One was the arouser of the unarisen path, the begetter of the unbegotten path, the expounder of the unexpounded path, the knower of the path, the expert with regard to the path, adept at the path. Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti.And now his disciples follow the path and become endowed with it after him.”

Gopakamoggallānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.