Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.that on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.Then in the early morning, the Blessed One, having adjusted his lower robe and taking his bowl & outer robe, went into Kapilavatthu for alms. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the dwelling of Kāḷa-khemaka the Sakyan for the day’s abiding.

Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti.Now at that time many resting places had been prepared in Kāḷa-khemaka the Sakyan’s dwelling. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni.The Blessed One saw the many resting places prepared there Disvāna bhagavato etadahosi:and, on seeing them, the thought occurred to him, “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.“There are many resting places prepared here. Sambahulā nu kho idha bhikkhū viharantī”ti.Do many monks live here?”

Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti.Now at that time Ven. Ānanda, together with many other monks, was making robes at the dwelling of Ghāṭā the Sakyan. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.Then the Blessed One, emerging from his seclusion in the evening, went to the dwelling of Ghāṭā the Sakyan. On arrival, he sat down on a seat made ready. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:Having sat down, he asked Ven. Ānanda, “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.“There are many resting places prepared in Kāḷa-khemaka the Sakyan’s dwelling. Sambahulā nu kho ettha bhikkhū viharantī”ti?Do many monks live there?”

“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.“Yes, lord, there are many resting places prepared in Kāḷa-khemaka the Sakyan’s dwelling.

Sambahulā bhikkhū ettha viharanti.Many monks live there. Cīvarakārasamayo no, bhante, vattatī”ti.Our time for making robes has come around.”

“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito.“Ānanda, a monk does not shine if he delights in company, enjoys company, is committed to delighting in company; if he delights in a group, enjoys a group, rejoices in a group. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati.
sambodhisukhaṁ → sambodhasukhaṁ (bj, pts1ed); sambodhasukhaṁ cittekaggatāsukhaṁ (mr)Indeed, Ānanda, it is impossible that a monk who delights in company, enjoys company, is committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group, will obtain at will—without difficulty, without trouble—the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati.But it is possible that a monk who lives alone, withdrawn from the group, can expect to obtain at will—without difficulty, without trouble—the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening.

So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati.“Indeed, Ānanda, it is impossible that a monk who delights in company, enjoys company, is committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group, will enter & remain in the awareness-release that is temporary and pleasing, or in the awareness-release that is not-temporary and beyond provocation. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati.But it is possible that a monk who lives alone, withdrawn from the group, can expect to enter & remain in the awareness-release that is temporary and pleasing, or in the awareness-release that is not-temporary and beyond provocation.

Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā.
ekaṁ rūpampi → ekarūpampi (bj)“Ānanda, I do not envision even a single form whose change & alteration would not give rise to sorrow, lamentation, pain, distress, & despair in one who is passionate for it and takes delight in it.

Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ—“But there is this (mental) dwelling discovered by the Tathāgata where, sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ.
viharituṁ → viharataṁ (si); viharati (sya-all, km, mr)not attending to any themes, he enters & remains in internal emptiness. Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.
bhavanti → bhagavantaṁ (sya-all, km, mr)If, while he is dwelling there by means of this dwelling, he is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples, Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.then—with his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, having destroyed those qualities that are the basis for effluents—he converses with them only as much is necessary for them to take their leave.

Tasmātihānanda, bhikkhu cepi ākaṅkheyya:“So, Ānanda, if a monk should wish, ‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.‘May I enter & remain in internal emptiness,’ then he should get the mind steadied right within, settled, unified, & concentrated.

Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati?
sannisādeti ekodiṁ karoti → ekodikaroti (sya-all, km, pts1ed)And how does the monk get the mind steadied right within, settled, unified, & concentrated?

Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe…There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna… dutiyaṁ jhānaṁ …the second jhāna… tatiyaṁ jhānaṁ …the third jhāna… catutthaṁ jhānaṁ upasampajja viharati.the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain. Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati.That is how a monk gets the mind steadied right within, settled, unified, & concentrated.

So ajjhattaṁ suññataṁ manasi karoti.“He attends to internal emptiness. Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.While he is attending to internal emptiness, his mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:When this is the case, he discerns, ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.‘While I am attending to internal emptiness, my mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness.’ Itiha tattha sampajāno hoti.In this way he is alert there. So bahiddhā suññataṁ manasi karoti …pe…“He attends to external emptiness.… so ajjhattabahiddhā suññataṁ manasi karoti …pe…“He attends to internal & external emptiness.… so āneñjaṁ manasi karoti.“He attends to the imperturbable. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.While he is attending to the imperturbable, his mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:When this is the case, he discerns, ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.‘While I am attending to the imperturbable, my mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable.’ Itiha tattha sampajāno hoti.In this way he is alert there.

Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.“When that is the case, he should get the mind steadied right within, settled, unified, & concentrated in his first theme of concentration. So ajjhattaṁ suññataṁ manasi karoti.“He then attends to internal emptiness. Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.While he is attending to internal emptiness, his mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:When this is the case, he discerns, ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.‘While I am attending to internal emptiness, my mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness.’ Itiha tattha sampajāno hoti.In this way he is alert there. So bahiddhā suññataṁ manasi karoti …pe…“He attends to external emptiness.… so ajjhattabahiddhā suññataṁ manasi karoti …pe…“He attends to internal & external emptiness.… so āneñjaṁ manasi karoti.“He attends to the imperturbable. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.While he is attending to the imperturbable, his mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:When this is the case, he discerns, ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.‘While I am attending to the imperturbable, my mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable.’ Itiha tattha sampajāno hoti.In this way he is alert there.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati:“If, while the monk is dwelling by means of this dwelling, his mind inclines to walking back & forth, he walks back & forth (thinking,) ‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.‘While I am walking thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ Itiha tattha sampajāno hoti.In this way he is alert there. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati:“If, while he is dwelling by means of this dwelling, his mind inclines to standing… ‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati:to sitting… ‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati:to lying down, he lies down, (thinking,) ‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.‘While I am lying down thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.’ Itiha tattha sampajāno hoti.In this way he is alert there.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so:
kathāya → bhassāyaṁ (si); bhāsāya (sya-all, km, pts1ed)“If, while he is dwelling by means of this dwelling, his mind inclines to speaking, he resolves that ‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti.‘I will not engage in talk that is base, vulgar, common, ignoble, unbeneficial, that does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., talk about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.’ Itiha tattha sampajāno hoti.In this way he is alert there. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti.“‘But,’ (he resolves,) ‘I will engage in talk that is scrupulous, conducive to awareness-release, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & unbinding—i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release.’ Itiha tattha sampajāno hoti.In this way he is alert there.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so:“If, while he is dwelling by means of this dwelling, his mind inclines to thinking, he resolves that ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti.
evarūpe vitakke → evarūpena vitakkena (mr)‘I will not think thoughts that are base, vulgar, common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or unbinding—i.e., thoughts of sensuality, thoughts of ill will, thoughts of harmfulness.’ Itiha tattha sampajāno hoti.In this way he is alert there. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti.“‘But,’ (he resolves,) ‘I will think thoughts that are noble, onward-leading, that lead to the right ending of stress for the person who acts on them—i.e., thoughts of renunciation, thoughts of no ill will, thoughts of harmlessness.’ Itiha tattha sampajāno hoti.In this way he is alert there.

Pañca kho ime, ānanda, kāmaguṇā.“Ānanda, there are these five strings of sensuality. Katame pañca?Which five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. sotaviññeyyā saddā …Sounds cognizable via the ear… ghānaviññeyyā gandhā …Aromas cognizable via the nose… jivhāviññeyyā rasā …Flavors cognizable via the tongue… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—Tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. ime kho, ānanda, pañca kāmaguṇā.These are the five strings of sensuality

Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ:where a monk should reflect on his mind repeatedly: ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti?‘Is there within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality?’ Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti:If, on reflection, the monk discerns, ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti,‘There is within me, in one circumstance or another, an engagement of awareness that arises with regard to these five strings of sensuality,’ evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
evaṁ santametaṁ → evaṁ santaṁ (aṭṭha.)then—this being the case—he discerns that ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti.‘Desire-passion for the five strings of sensuality has not been abandoned by me.’ Itiha tattha sampajāno hoti.In this way he is alert there. Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti:But if, on reflection, he discerns, ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti,‘There is not within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality,’ evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:then—this being the case—he discerns that ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti.‘Desire-passion for the five strings of sensuality has been abandoned by me.’ Itiha tattha sampajāno hoti.In this way he is alert there.

Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ:“There are these five clinging-aggregates where a monk should stay, keeping track of arising & passing away (thus): ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo,‘Such is form, such its origination, such its disappearance. iti vedanā …Such is feeling… iti saññā …Such is perception… iti saṅkhārā …Such are fabrications… iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.Such is consciousness, such its origination, such its disappearance.’

Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati.As he stays keeping track of arising & passing away with regard to these five clinging-aggregates, he abandons any conceit that ‘I am’ with regard to these five clinging-aggregates. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:This being the case, he discerns, ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti.‘I have abandoned any conceit that “I am” with regard to these five clinging-aggregates.’ Itiha tattha sampajāno hoti.In this way he is alert there.

Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā.
dhammā ekantakusalā kusalāyātikā → dhammā ekantakusalāyatikā (bj, sya-all, km, pts1ed); dhammā ekantakusalāyātikā (si)“These qualities, Ānanda, are exclusively skillful in their grounding, noble, transcendent, inaccessible to the Evil One.

Taṁ kiṁ maññasi, ānanda,“What do you think, Ānanda? kaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti?
api paṇujjamāno”ti → api panujjamānoti (bj, pts1ed); api panujjamānopīti (si); apipayujjamānoti (sya-all, km)When envisioning what aim is it proper for a disciple to follow after the Teacher even when being rebuked?“

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.“For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator. It would be good if the Blessed One himself would explicate the meaning of this statement. Having heard it from the Blessed One, the monks will remember it.”

“Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu.
veyyākaraṇaṁ tassa hetu → veyyākaraṇassa sotuṁ (sya-all); veyyākaraṇassa hetu (pts1ed, mr)“Ānanda, it’s not proper for a disciple to follow after the Teacher to hear discourses, verses, or catechisms. Taṁ kissa hetu?Why is that? Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
Dīgharattassa → dīgharattaṁ + assātiFor a long time, Ānanda, have you listened to the teachings, retained them, discussed them, accumulated them, examined them with your mind, and penetrated them well in terms of your views. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno.But as for talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & unbinding—i.e., talk on modesty, contentment, seclusion, non-entanglement, arousing persistence, virtue, concentration, discernment, release, and the knowledge & vision of release: It’s for the sake of hearing talk of this sort that it is proper for a disciple to follow after the Teacher as if yoked to him.

Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti.“This being the case, there is the teacher’s undoing, there is the student’s undoing, there is the undoing of one who leads the holy life.

Kathañcānanda, ācariyūpaddavo hoti?“And how is there the teacher’s undoing? Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.There is the case where a certain (non-Buddhist) teacher resorts to 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. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
anvāvattanti → anvāvaṭṭanti (bj, sya-all, km, pts1ed)While he is living thus secluded, brahmans & householders from town & countryside visit him. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.
mucchaṁ nikāmayati → mucchati nikāyamati (bj); mucchati kāmayati (si, pts1ed)When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. Ayaṁ vuccatānanda, upaddavo ācariyo.
upaddavo → upadduto (pts1ed)This is called a teacher undone with a teacher’s undoing. Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.
ponobbhavikā → ponobhavikā (bj); poṇobhavikā (pts1ed)He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Evaṁ kho, ānanda, ācariyūpaddavo hoti.Such is the teacher’s undoing.

Kathañcānanda, antevāsūpaddavo hoti?“And how is there the student’s undoing? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamānoA student of that teacher, imitating his teacher’s seclusion, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.resorts to a secluded dwelling: a wilderness, the shade of a tree… a heap of straw. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.While he is living thus secluded, brahmans & householders from town & countryside visit him. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. Ayaṁ vuccatānanda, upaddavo antevāsī.This is called a student undone with a student’s undoing. Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Evaṁ kho, ānanda, antevāsūpaddavo hoti.Such is the student’s undoing.

Kathañcānanda, brahmacārūpaddavo hoti?“And how is there the undoing of one who leads the holy life? Idhānanda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.There is the case where a Tathāgata arises in the world, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.He resorts to 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. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.While he is living thus secluded, brahmans & householders from town & countryside visit him. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya.When they visit him, he doesn’t get smitten with things that infatuate, doesn’t fall into greed, doesn’t revert to luxury. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamānoA student of that teacher, imitating his teacher’s seclusion, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.resorts to a secluded dwelling: a wilderness, the shade of a tree… a heap of straw. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.While he is living thus secluded, brahmans & householders from town & countryside visit him. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.When they visit him, he gets smitten with things that infatuate, falls into greed, and reverts to luxury. Ayaṁ vuccatānanda, upaddavo brahmacārī.This is called one following the holy life who is undone with the undoing of one who leads the holy life. Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death. Evaṁ kho, ānanda, brahmacārūpaddavo hoti.Such is the undoing of one who leads the holy life.

Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.“And in this regard, Ānanda, the undoing of one who leads the holy life ripens in more pain, more bitterness, than the teacher’s undoing or the student’s undoing. It leads even to the states of deprivation.

Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.“Therefore, Ānanda, engage with me in friendliness and not in opposition. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.That will be for your long-term well-being & happiness.

Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya?“And how do students engage with the teacher in opposition and not in friendliness? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:There is the case where a teacher teaches the Dhamma to his students sympathetically, seeking their well-being, out of sympathy: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.‘This is for your well-being; this is for your happiness.’ Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.His disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher’s message. Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya.This is how students engage with the teacher in opposition and not in friendliness.

Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya?“And how do students engage with the teacher in friendliness and not in opposition? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:There is the case where a teacher teaches the Dhamma to his students sympathetically, seeking their well-being, out of sympathy: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.‘This is for your well-being; this is for your happiness.’ Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.His disciples listen, lend ear, & apply their minds to gnosis. Not turning aside, they don’t stray from the Teacher’s message. Evaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya.This is how students engage with the Teacher in friendliness and not in opposition.

Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.“Therefore, Ānanda, engage with me in friendliness and not in opposition. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.That will be for your long-term well-being & happiness. Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte.“I won‘t hover over you the way a potter hovers over damp, unbaked clay goods. Niggayha niggayhāhaṁ, ānanda, vakkhāmi;Scolding again & again, I will speak. pavayha pavayha, ānanda, vakkhāmi.
pavayha pavayha, ānanda, vakkhāmi → pavayha ānanda pavayha vakkhāmi (bj); pavayha pavayha (pts1ed); paggayha paggayha ānanda vakkhāmi (mr)Encouraging again & again, I will speak. Yo sāro so ṭhassatī”ti.Whatever is of essential worth will remain.”

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

Mahāsuññatasuttaṁ niṭṭhitaṁ dutiyaṁ.