Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.Then early in the morning—having adjusted his lower robe and taking his bowl & outer robe—he went into Sāvatthī for alms. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ:Then a large number of monks went to Ven. Ānanda and said, “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā.“It has been a long time, friend Ānanda, since we have heard a Dhamma talk in the Blessed One’s presence. Sādhu mayaṁ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.It would be good if we could get to hear a Dhamma talk in the Blessed One’s presence.”

“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha;“In that case, venerable ones, go to the hermitage of Rammaka the brahman. appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.Perhaps you will get to hear a Dhamma talk in the Blessed One’s presence.”

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.“As you say, friend,” the monks replied to Ven. Ānanda and left.

Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:Then the Blessed One, having gone for alms, after his meal, on returning from his alms round, said to Ven. Ānanda, “āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.“Ānanda, let’s go to the Eastern Park, the palace of Migāra’s mother, for the day’s abiding.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda replied to the Blessed One. Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.So the Blessed One, together with Ven. Ānanda, went to the Eastern Park, the palace of Migāra’s mother, for the day’s abiding. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi:Then, emerging from his seclusion in the evening, he said to Ven. Ānanda, “āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.“Ānanda, let’s go to the Eastern Gatehouse to bathe our limbs.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.“As you say, lord,” Ven. Ānanda replied to the Blessed One.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ.So the Blessed One, together with Ven. Ānanda, went to the Eastern Gatehouse to bathe his limbs. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.Having bathed his limbs at the Eastern Gatehouse, coming out of the water, he stood in his lower robe, drying his limbs. Atha kho āyasmā ānando bhagavantaṁ etadavoca:Then Ven. Ānanda said to him, “ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre.“Lord, the hermitage of Rammaka the brahman is not far away. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo;Pleasing is the hermitage of Rammaka the brahman. pāsādiko, bhante, rammakassa brāhmaṇassa assamo.Delightful is the hermitage of Rammaka the brahman. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti.It would be good if the Blessed One went to the hermitage of Rammaka the brahman out of sympathy.” Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced through silence.

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami.So the Blessed One went to the hermitage of Rammaka the brahman. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti.Now at that time a large number of monks had gathered in the hermitage of Rammaka the brahman for a Dhamma discussion. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno.The Blessed One stood outside the door waiting for the discussion to end. Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi.On knowing that the discussion had ended, clearing his throat, he tapped at the door. Vivariṁsu kho te bhikkhū bhagavato dvāraṁ.The monks opened the door for him. Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi.Entering the hermitage of Rammaka the brahman, the Blessed One sat down on a seat made ready. Nisajja kho bhagavā bhikkhū āmantesi:As he was sitting there, he addressed the monks: “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti?“For what discussion are you gathered together here? In the midst of what discussion have you been interrupted?”

“Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti.“Lord, our interrupted Dhamma discussion was about the Blessed One himself, and then the Blessed One arrived.”

“Sādhu, bhikkhave.“Good, monks. Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha.It’s fitting that you, as sons of good families who have gone forth out of faith from home to the homeless life, should gather for Dhamma discussion. Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—When you have gathered you have two duties: dhammī vā kathā, ariyo vā tuṇhībhāvo.either Dhamma discussion or noble silence.

Dvemā, bhikkhave, pariyesanā—“Monks, there are these two searches: ariyā ca pariyesanā, anariyā ca pariyesanā.ignoble search & noble search.

Katamā ca, bhikkhave, anariyā pariyesanā?And which is the ignoble search? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṁyeva pariyesati, attanā jarādhammo samāno jarādhammaṁyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati, attanā sokadhammo samāno sokadhammaṁyeva pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati.There is the case where a person, being subject himself to birth, seeks (happiness in) what is likewise subject to birth. Being subject himself to aging… illness… death… sorrow… defilement, he seeks (happiness in) what is likewise subject to aging… illness… death… sorrow… defilement.

Kiñca, bhikkhave, jātidhammaṁ vadetha?“And what may be said to be subject to birth? Puttabhariyaṁ, bhikkhave, jātidhammaṁ, dāsidāsaṁ jātidhammaṁ, ajeḷakaṁ jātidhammaṁ, kukkuṭasūkaraṁ jātidhammaṁ, hatthigavāssavaḷavaṁ jātidhammaṁ, jātarūparajataṁ jātidhammaṁ.Spouses & children are subject to birth. Men & women slaves… goats & sheep… fowl & pigs… elephants, cattle, horses, & mares… gold & silver are subject to birth. Jātidhammā hete, bhikkhave, upadhayo.Subject to birth are these acquisitions, Etthāyaṁ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṁyeva pariyesati.
gathito → gadhito (sya-all, mr)and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to birth.

Kiñca, bhikkhave, jarādhammaṁ vadetha?“And what may be said to be subject to aging… illness… death… sorrow… defilement? Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ.Spouses & children… men & women slaves… goats & sheep… fowl & pigs… elephants, cattle, horses, & mares… gold & silver are subject to aging… illness… death… sorrow… defilement. Jarādhammā hete, bhikkhave, upadhayo.Subject to aging… Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati.

Kiñca, bhikkhave, byādhidhammaṁ vadetha?illness… Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ. Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati.

Kiñca, bhikkhave, maraṇadhammaṁ vadetha?death… Puttabhariyaṁ, bhikkhave, maraṇadhammaṁ, dāsidāsaṁ maraṇadhammaṁ, ajeḷakaṁ maraṇadhammaṁ, kukkuṭasūkaraṁ maraṇadhammaṁ, hatthigavāssavaḷavaṁ maraṇadhammaṁ. Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati.

Kiñca, bhikkhave, sokadhammaṁ vadetha?sorrow… Puttabhariyaṁ, bhikkhave, sokadhammaṁ, dāsidāsaṁ sokadhammaṁ, ajeḷakaṁ sokadhammaṁ, kukkuṭasūkaraṁ sokadhammaṁ, hatthigavāssavaḷavaṁ sokadhammaṁ. Sokadhammā hete, bhikkhave, upadhayo. Etthāyaṁ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṁyeva pariyesati.

Kiñca, bhikkhave, saṅkilesadhammaṁ vadetha?defilement are these acquisitions, Puttabhariyaṁ, bhikkhave, saṅkilesadhammaṁ, dāsidāsaṁ saṅkilesadhammaṁ, ajeḷakaṁ saṅkilesadhammaṁ, kukkuṭasūkaraṁ saṅkilesadhammaṁ, hatthigavāssavaḷavaṁ saṅkilesadhammaṁ, jātarūparajataṁ saṅkilesadhammaṁ.and one who is tied to them, infatuated with them, who has totally fallen for them, being subject to birth, seeks what is likewise subject to aging… illness… death… sorrow… Saṅkilesadhammā hete, bhikkhave, upadhayo.defilement. Etthāyaṁ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati. Ayaṁ, bhikkhave, anariyā pariyesanā.This is the ignoble search.

Katamā ca, bhikkhave, ariyā pariyesanā?“And which is the noble search? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati.There is the case where a person, himself being subject to birth, seeing the drawbacks of birth, seeks the unborn, unexcelled rest from the yoke: unbinding. Himself being subject to aging… illness… death… sorrow… defilement, seeing the drawbacks of aging… illness… death… sorrow… defilement, seeks the aging-less, illness-less, deathless, sorrow-less, undefiled, unexcelled rest from the yoke: unbinding. Ayaṁ, bhikkhave, ariyā pariyesanā.This is the noble search.

Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṁyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṁyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi.“I, too, monks, before my self-awakening, when I was still just an unawakened bodhisatta, being subject myself to birth, sought what was likewise subject to birth. Being subject myself to aging… illness… death… sorrow… defilement, sought (happiness in) what was likewise subject to aging… illness… death… sorrow… defilement. Tassa mayhaṁ, bhikkhave, etadahosi:The thought occurred to me, ‘kiṁ nu kho ahaṁ attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi?‘Why do I, being subject myself to birth, seek what is likewise subject to birth? Being subject myself to aging… illness… death… sorrow… defilement, why do I seek what is likewise subject to aging… illness… death… sorrow… defilement? Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti.What if I, being subject myself to birth, seeing the drawbacks of birth, were to seek the unborn, unexcelled rest from the yoke: unbinding? What if I, being subject myself to aging… illness… death… sorrow… defilement, seeing the drawbacks of aging… illness… death… sorrow… defilement, were to seek the aging-less, illness-less, deathless, sorrow-less, undefiled, unexcelled rest from the yoke: unbinding?’

So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.“So, at a later time, while still young, a black-haired young man endowed with the blessings of youth in the first stage of life—and while my parents, unwilling, were crying with tears streaming down their faces—I shaved off my hair & beard, put on the ochre robe, and went forth from the home life into homelessness.

So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ. upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:“Having thus gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Āḷāra Kālāma and, on arrival, said to him: ‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.‘Friend Kālāma, I want to practice in this Dhamma & discipline.’

Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca:“When this was said, he replied to me, ‘viharatāyasmā;‘You may stay here, my friend. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.This Dhamma is such that an observant person can soon enter & dwell in his own teacher’s knowledge, having realized it for himself through direct knowledge.’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.“It was not long before I quickly learned that Dhamma. So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw—I, along with others.

Tassa mayhaṁ, bhikkhave, etadahosi:“I thought: ‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;‘It isn’t through mere conviction alone that Āḷāra Kālāma declares, “I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.” addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.Certainly he dwells knowing & seeing this Dhamma.’

Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:So I went to him and said, ‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
upasampajja viharāmīti pavedesī’ti → upasampajja pavedesīti (bj, sya-all, pts1ed)‘To what extent do you declare that you have entered & dwell in this Dhamma?’ Evaṁ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.When this was said, he declared the dimension of nothingness.

Tassa mayhaṁ, bhikkhave, etadahosi:“I thought: ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;‘Not only does Āḷāra Kālāma have conviction, na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ;persistence, na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;mindfulness, na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;concentration, na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā.& discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti.What if I were to endeavor to realize for myself the Dhamma that Āḷāra Kālāma declares he has entered & dwells in, having realized it for himself through direct knowledge.’ So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge.

Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:I went to him and said, ‘Ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?‘Friend Kālāma, is this the extent to which you have entered & dwell in this Dhamma, having realized it for yourself through direct knowledge?’

‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.“‘Yes, my friend.…’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.“‘This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,“‘It is a gain for us, my friend, a great gain for us, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.that we have such a companion in the holy life. Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.So the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge. Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.The Dhamma I know is the Dhamma you know; the Dhamma you know is the Dhamma I know. Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.As I am, so are you; as you are, so am I. Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.Come friend, let us now lead this community together.’

Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
samāno attano antevāsiṁ → samāno antevāsiṁ (bj, sya-all, pts1ed) | attanā → attano (bj, pts1ed)“In this way did Āḷāra Kālāma, my teacher, place me, his pupil, on the same level with himself and pay me great honor.

Tassa mayhaṁ, bhikkhave, etadahosi:But the thought occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.‘This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, nor to unbinding, but only to reappearance in the dimension of nothingness.’ So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.So, dissatisfied with that Dhamma, I left.

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
udako → uddako (bj, sya-all, pts1ed)“In search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Uddaka Rāmaputta and, on arrival, said to him: ‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
āvuso → āvuso rāma (sya-all, mr)‘Friend Uddaka, I want to practice in this Dhamma & discipline.’

Evaṁ vutte, bhikkhave, udako rāmaputto maṁ etadavoca:“When this was said, he replied to me, ‘viharatāyasmā;‘You may stay here, my friend. tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.This Dhamma is such that an observant person can soon enter & dwell in his own teacher’s knowledge, having realized it for himself through direct knowledge.’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.“It was not long before I quickly learned that Dhamma. So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw—I, along with others.

Tassa mayhaṁ, bhikkhave, etadahosi:“I thought: ‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;‘It wasn’t through mere conviction alone that Rāma declared, “I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.” addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.Certainly he dwelled knowing & seeing this Dhamma.’

Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:So I went to Uddaka and said, ‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?‘To what extent did Rāma declare that he had entered & dwelled in this Dhamma?’

Evaṁ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.When this was said, Uddaka declared the dimension of neither perception nor non-perception.

Tassa mayhaṁ, bhikkhave, etadahosi:“I thought: ‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;‘Not only did Rāma have conviction, na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ;persistence, na kho rāmasseva ahosi sati, mayhampatthi sati;mindfulness, na kho rāmasseva ahosi samādhi, mayhampatthi samādhi,concentration, na kho rāmasseva ahosi paññā, mayhampatthi paññā.& discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti.What if I were to endeavor to realize for myself the Dhamma that Rāma declared he entered & dwelled in, having realized it for himself through direct knowledge.’ So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge.

Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:I went to Uddaka and said, ‘Ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?‘Friend Uddaka, is this the extent to which Rāma entered & dwelled in this Dhamma, having realized it for himself through direct knowledge?’

‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.“‘Yes, my friend.…’

‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.“‘This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.’

‘Lābhā no, āvuso, suladdhaṁ no, āvuso,“‘It is a gain for us, my friend, a great gain for us, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.that we have such a companion in the holy life. Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.So the Dhamma Rāma declared he entered & dwelled in, having realized it for himself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma Rāma declared he entered & dwelled in, having realized it for himself through direct knowledge. Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi, taṁ dhammaṁ rāmo abhiññāsi.The Dhamma he knew is the Dhamma you know; the Dhamma you know is the Dhamma he knew. Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi.As he was, so are you; as you are, so was he. Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.Come friend, lead this community.’

Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.“In this way did Uddaka Rāmaputta, my companion in the holy life, place me in the position of teacher and pay me great honor.

Tassa mayhaṁ, bhikkhave, etadahosi:But the thought occurred to me, ‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.‘This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, nor to unbinding, but only to reappearance in the dimension of neither perception nor non-perception.’ So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.So, dissatisfied with that Dhamma, I left.

So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.“In search of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the Magadhan country and came to the military town of Uruvelā. Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ.
samantā → sāmantā (?)There I saw some delightful countryside, with an inspiring forest grove, a clear-flowing river with fine, delightful banks, and villages for alms-going on all sides.

Tassa mayhaṁ, bhikkhave, etadahosi:The thought occurred to me: ‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.‘How delightful is this countryside, with its inspiring forest grove, clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.This is just right for the exertion of a clansman intent on exertion.’ So kho ahaṁ, bhikkhave, tattheva nisīdiṁ—So I sat down right there, thinking, alamidaṁ padhānāyāti.‘This is just right for exertion.’

So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ.“Then, monks, being subject myself to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled rest from the yoke, unbinding, I reached the unborn, unexcelled rest from the yoke: unbinding. Being subject myself to aging… illness… death… sorrow… defilement, seeing the drawbacks of aging… illness… death… sorrow… defilement, seeking the aging-less, illness-less, deathless, sorrow-less, undefiled, unexcelled rest from the yoke, unbinding, I reached the aging-less, illness-less, deathless, sorrow-less, undefiled, unexcelled rest from the yoke: unbinding.

Ñāṇañca pana me dassanaṁ udapādi:Knowledge & vision arose in me: ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.‘Unprovoked is my release. This is the last birth. There is now no further becoming.’

Tassa mayhaṁ, bhikkhave, etadahosi:“Then the thought occurred to me, ‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.‘This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.But this generation delights in attachment, is excited by attachment, enjoys attachment. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo.For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality & dependent co-arising are hard to see. Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.This state, too, is hard to see: the pacification of all fabrications, the relinquishing of all acquisitions, the ending of craving; dispassion; cessation; unbinding. Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.And if I were to teach the Dhamma and others would not understand me, that would be tiresome for me, troublesome for me.’

Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:“Just then these verses, unspoken in the past, unheard before, occurred to me:

‘Kicchena me adhigataṁ, halaṁ dāni pakāsituṁ;‘Enough now with teaching what only with difficulty I reached. Rāgadosaparetehi, nāyaṁ dhammo susambudho.This Dhamma is not easily realized by those overcome with aversion & passion.

Paṭisotagāmiṁ nipuṇaṁ, gambhīraṁ duddasaṁ aṇuṁ;What is abstruse, subtle, deep, hard to see, going against the flow— Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti.
ti → āvaṭāti (bj, pts1ed); āvutāti (sya-all)those delighting in passion, cloaked in the mass of darkness, won’t see.’

Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.
namati → namissati (?)“As I reflected thus, my mind inclined to dwelling at ease, not to teaching the Dhamma.

Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:“Then Brahmā Sahampati, having known with his own awareness the line of thinking in my awareness, thought: ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti.‘The world is lost! The world is destroyed! The mind of the Tathāgata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!’

Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahmā Sahampati disappeared from the Brahmā world and reappeared in front of me. Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted me with his hands before his heart, and said to me: ‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.‘Lord, let the Blessed One teach the Dhamma! Let the One-Well-Gone teach the Dhamma! Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. Bhavissanti dhammassa aññātāro’ti.There will be those who will understand the Dhamma.’

Idamavoca, bhikkhave, brahmā sahampati.“That is what Brahmā Sahampati said. Idaṁ vatvā athāparaṁ etadavoca:Having said that, he further said this:

‘Pāturahosi magadhesu pubbe, dhammo asuddho samalehi cintito;‘In the past there appeared among the Magadhans an impure Dhamma devised by the stained. Apāpuretaṁ amatassa dvāraṁ, suṇantu dhammaṁ vimalenānubuddhaṁ.
Apāpuretaṁ → avāpuretaṁ (bj)Throw open the door to the deathless! let them hear the Dhamma realized by the Stainless One!

Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṁ samantato;Just as one standing on a rocky crag might see people all around below, Tathūpamaṁ dhammamayaṁ sumedha, pāsādamāruyha samantacakkhu;so, intelligent one, with all-around vision, ascend the palace fashioned of Dhamma. Sokāvatiṇṇaṁ janatamapetasoko, avekkhassu jātijarābhibhūtaṁ.
Sokāvatiṇṇaṁ → sokāvakiṇṇaṁ (sya-all)Free from sorrow, behold the people submerged in sorrow, oppressed by birth & aging.

Uṭṭhehi vīra vijitasaṅgāma, satthavāha aṇaṇa vicara loke;Rise up, hero, victor in battle! O Teacher, wander without debt in the world. Desassu bhagavā dhammaṁ, aññātāro bhavissantī’ti.
Desassu → desetu (sya-all, mr)Teach the Dhamma, O Blessed One: there will be those who will understand.’

Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.“Then, having understood Brahmā’s invitation, out of compassion for beings, I surveyed the world with the eye of an Awakened One. Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.As I did so, I saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace & danger in the other world. Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena;
ṭhitāni → tiṭṭhanti (bj, sya-all, pts1ed)Just as in a pond of blue or red or white lotuses, some lotuses—born & growing in the water—might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water— evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.so too, surveying the world with the eye of an Awakened One, I saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace & danger in the other world.

Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:“Having seen this, I answered Brahmā Sahampati in verse:

‘Apārutā tesaṁ amatassa dvārā, ye sotavanto pamuñcantu saddhaṁ;‘Open are the doors to the deathless. let those with ears show their conviction. Vihiṁsasaññī paguṇaṁ na bhāsiṁ, dhammaṁ paṇītaṁ manujesu brahme’ti.Perceiving trouble, O Brahmā, I did not tell people the refined, sublime Dhamma.’

Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.“Then Brahmā Sahampati, thinking, ‘The Blessed One has given his consent to teach the Dhamma,’ bowed down to me and, circling me on the right, disappeared right there.

Tassa mayhaṁ, bhikkhave, etadahosi:“Then the thought occurred to me, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;‘To whom should I teach the Dhamma first? ko imaṁ dhammaṁ khippameva ājānissatī’ti?Who will quickly understand this Dhamma?’

Tassa mayhaṁ, bhikkhave, etadahosi:Then the thought occurred to me, ‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.‘This Āḷāra Kālāma is wise, competent, intelligent. He has long had little dust in his eyes. Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ.What if I were to teach him the Dhamma first? So imaṁ dhammaṁ khippameva ājānissatī’ti.He will quickly understand this Dhamma.’

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:Then a devatā came to me and said, ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.‘Lord, Āḷāra Kālāma died seven days ago.’

Ñāṇañca pana me dassanaṁ udapādi:And knowledge & vision arose within me: ‘sattāhakālaṅkato āḷāro kālāmo’ti.‘Āḷāra Kālāma died seven days ago.’

Tassa mayhaṁ, bhikkhave, etadahosi:The thought occurred to me, ‘mahājāniyo kho āḷāro kālāmo.‘A great loss has Āḷāra Kālāma suffered. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.If he had heard this Dhamma, he would have quickly understood it.’

Tassa mayhaṁ, bhikkhave, etadahosi:“Then the thought occurred to me, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;‘To whom should I teach the Dhamma first? ko imaṁ dhammaṁ khippameva ājānissatī’ti?Who will quickly understand this Dhamma?’

Tassa mayhaṁ, bhikkhave, etadahosi:Then the thought occurred to me, ‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.‘This Uddaka Rāmaputta is wise, competent, intelligent. He has long had little dust in his eyes. Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ.What if I were to teach him the Dhamma first? So imaṁ dhammaṁ khippameva ājānissatī’ti.He will quickly understand this Dhamma.’

Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:Then a devatā came to me and said, ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.‘Lord, Uddaka Rāmaputta died last night.’

Ñāṇañca pana me dassanaṁ udapādi:And knowledge & vision arose within me: ‘abhidosakālaṅkato udako rāmaputto’ti.‘Uddaka Rāmaputta died last night.’

Tassa mayhaṁ, bhikkhave, etadahosi:The thought occurred to me, ‘mahājāniyo kho udako rāmaputto.‘A great loss has Uddaka Rāmaputta suffered. Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.If he had heard this Dhamma, he would have quickly understood it.’

Tassa mayhaṁ, bhikkhave, etadahosi:“Then the thought occurred to me, ‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;‘To whom should I teach the Dhamma first? ko imaṁ dhammaṁ khippameva ājānissatī’ti?Who will quickly understand this Dhamma?’

Tassa mayhaṁ, bhikkhave, etadahosi:Then the thought occurred to me, ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu.‘They were very helpful to me, the group of five monks who attended to me when I was resolute in exertion. Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti.What if I were to teach them the Dhamma first?’

Tassa mayhaṁ, bhikkhave, etadahosi:Then the thought occurred to me, ‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti?‘Where are the group of five monks staying now?’ Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.And with the divine eye, purified & surpassing the human, I saw that they were staying near Bārāṇasī in the Deer Park at Isipatana. Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ.
pakkamiṁ → pakkāmiṁ (sya-all, pts1ed, mr)“Then, having stayed at Uruvelā as long as I liked, I set out to wander by stages to Bārāṇasī.

Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ.
ājīvako → ājīviko (si, pts1ed, mr)Upaka the Ājīvaka saw me on the road between Gayā and the (place of) awakening, Disvāna maṁ etadavoca:and on seeing me said to me, ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.‘Clear, my friend, are your faculties. Pure your complexion, and bright. Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti?On whose account have you gone forth? Who is your teacher? In whose Dhamma do you delight?’

Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:“When this was said, I replied to Upaka the Ājīvaka in verses:

‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;‘All-vanquishing, all-knowing am I, with regard to all things, unadhering. Sabbañjaho taṇhākkhaye vimutto, sayaṁ abhiññāya kamuddiseyyaṁ.All-abandoning, released in the ending of craving: having fully known on my own, to whom should I point as my teacher?

Na me ācariyo atthi, sadiso me na vijjati;I have no teacher, and one like me can’t be found. Sadevakasmiṁ lokasmiṁ, natthi me paṭipuggalo.In the world with its devas, I have no counterpart.

Ahañhi arahā loke, ahaṁ satthā anuttaro;For I am an arahant in the world; I, the unexcelled teacher. Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.I, alone, am rightly self-awakened. cooled am I, unbound.

Dhammacakkaṁ pavattetuṁ, gacchāmi kāsinaṁ puraṁ;To set rolling the wheel of Dhamma I go to the city of Kāsi. Andhībhūtasmiṁ lokasmiṁ, āhañchaṁ amatadundubhin’ti.
Andhībhūtasmiṁ → andhabhūtasmi (bj, cck, pts1ed); andhabhūtasmi (sya1ed, sya2ed)In a world become blind, I beat the drum of the deathless.’

‘Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino’ti.“‘From your claims, my friend, you must be an infinite conqueror.’

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṁ;“‘Conquerors are those like me who have reached effluents’ end. Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.I’ve conquered evil qualities, and so, Upaka, I’m a conqueror.’

Evaṁ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.
hupeyyapāvuso’ti → huveyyapāvusoti (bj, pts1ed); huveyyāvusoti (cck, sya2ed)“When this was said, Upaka said, ‘May it be so, my friend,’ and—shaking his head, taking a side-road—he left.

Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.“Then, wandering by stages, I arrived at Bārāṇasī, at the Deer Park in Isipatana, to where the group of five monks were staying. Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ.From afar they saw me coming Disvāna aññamaññaṁ saṇṭhapesuṁ:and, on seeing me, made a pact with one another, (saying,) ‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.
bāhulliko → bāhuliko (bj, pts1ed)‘Friends, here comes Gotama the contemplative: living luxuriously, straying from his exertion, backsliding into abundance. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṁ paṭiggahetabbaṁ.He doesn’t deserve to be bowed down to, to be greeted by standing up, or to have his robe & bowl received. Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī’ti.Still, a seat should be set out; if he wants to, he can sit down.’ Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.But as I approached, they were unable to keep to their pact. Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ, appekacce āsanaṁ paññapesuṁ, appekacce pādodakaṁ upaṭṭhapesuṁ.One, standing up to greet me, received my robe & bowl. Another spread out a seat. Another set out water for washing my feet. Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.However, they addressed me by name and as ‘friend.’

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:“So I said to them, ‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha.
samudācaratha → samudācarittha (bj, sya-all, pts1ed)‘Don’t address the Tathāgata by name and as “friend.” Arahaṁ, bhikkhave, tathāgato sammāsambuddho.The Tathāgata, friends, is a worthy one, rightly self-awakened. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.Lend ear, friends: the deathless has been attained. I will instruct you. I will teach you the Dhamma. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.’

Evaṁ vutte, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:“When this was said, the group of five monks replied to me, ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?‘By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?’

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:“When this was said, I replied to them, ‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya.‘The Tathāgata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. Arahaṁ, bhikkhave, tathāgato sammāsambuddho.The Tathāgata, friends, is a worthy one, rightly self-awakened. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.Lend ear, friends: the deathless has been attained. I will instruct you. I will teach you the Dhamma. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.’

Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:A second time.… ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?

Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ: ‘na, bhikkhave, tathāgato bāhulliko …pe… upasampajja viharissathā’ti.

Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:A third time, the group of five monks said to me, ‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?‘By that practice, that conduct, that performance of austerities you did not attain any superior human states, any distinction in knowledge & vision worthy of a noble one. So how can you now—living luxuriously, straying from your exertion, backsliding into abundance—have attained any superior human states, any distinction in knowledge & vision worthy of a noble one?’

Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:“When this was said, I replied to the group of five monks, ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti?
pabhāvitametan’ti → vabbhāvitametanti (bj); bhāsitametanti (si, sya-all)‘Do you recall my ever having spoken in this way before?’

‘No hetaṁ, bhante’.“‘No, lord.’

‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.“‘The Tathāgata, monks, is not living luxuriously, has not strayed from his exertion, has not backslid into abundance. The Tathāgata, friends, is a worthy one, rightly self-awakened. Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.Lend ear, friends: the deathless has been attained. I will instruct you. I will teach you the Dhamma. Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.Practicing as instructed, you will in no long time reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.’

Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṁ.“And so I was able to convince them. Dvepi sudaṁ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti.I would teach two monks while three went for alms, Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.
chabbaggiyā → chabbaggā (bj, sya-all); chabbaggo (pts1ed)and we six lived off what the three brought back from their alms round. Tayopi sudaṁ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.Then I would teach three monks while two went for alms, Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.and we six lived off what the two brought back from their alms round.

Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu.Then the group of five monks—thus exhorted, thus instructed by me— being subject themselves to birth, seeing the drawbacks of birth, seeking the unborn, unexcelled rest from the yoke, unbinding, reached the unborn, unexcelled rest from the yoke: unbinding. Being subject themselves to aging… illness… death… sorrow… defilement, seeing the drawbacks of aging… illness… death… sorrow… defilement, seeking the aging-less, illness-less, deathless, sorrow-less, undefiled, unexcelled rest from the yoke, unbinding, they reached the aging-less, illness-less, deathless, sorrow-less, undefiled, unexcelled rest from the yoke: unbinding. Ñāṇañca pana nesaṁ dassanaṁ udapādi:Knowledge & vision arose in them: ‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
akuppā no vimutti → akuppā nesaṁ vimutti (mr)‘Unprovoked is our release. This is the last birth. There is now no further becoming.’

Pañcime, bhikkhave, kāmaguṇā.“Monks, 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 …pe…Sounds cognizable via the ear—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. ghānaviññeyyā gandhā …Aromas cognizable via the nose—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. jivhāviññeyyā rasā …Tastes cognizable via the tongue—agreeable, pleasing, charming, endearing, enticing, linked to sensual desire. 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, bhikkhave, pañca kāmaguṇā.These are the five strings of sensuality.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:“And any contemplatives or brahmans tied to these five strings of sensuality—infatuated with them, having totally fallen for them, consuming them without seeing their drawbacks or discerning the escape from them—should be known as having met with misfortune, having met with ruin; Māra can do with them as he will. ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.
pāpimato → pāpimato ti

Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya.Just as if a wild deer were to lie bound on a heap of snares: So evamassa veditabbo:it should be known as ‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa.having met with misfortune, having met with ruin; the hunter can do with it as he will. Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti.When the hunter comes, it won’t get away as it would like.

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:In the same way, any contemplatives or brahmans tied to these five strings of sensuality—infatuated with them, having totally fallen for them, consuming them without seeing their drawbacks or discerning the escape from them—should be known as ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.having met with misfortune, having met with ruin; Māra can do with them as he will.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:“But any contemplatives or brahmans not tied to these five strings of sensuality—uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them—should be known as ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.not having met with misfortune, not having met with ruin; Māra cannot do with them as he will.

Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya.Just as if a wild deer were to lie unbound on a heap of snares: So evamassa veditabbo:it should be known as ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa.not having met with misfortune, not having met with ruin; the hunter cannot do with it as he will. Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti.When the hunter comes, it will get away as it would like.

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:In the same way, any contemplatives or brahmans not tied to these five strings of sensuality—uninfatuated with them, having not totally fallen for them, consuming them seeing their drawbacks and discerning the escape from them—should be known as ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.not having met with misfortune, not having met with ruin; Māra cannot do with them as he will.

Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.“Suppose that a wild deer is living in a wilderness glen. Carefree it walks, carefree it stands, carefree it sits, carefree it lies down. Taṁ kissa hetu?Why is that? Anāpāthagato, bhikkhave, luddassa.Because it has gone beyond the hunter’s range.

Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.In the same way, a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.This monk is said to have blinded Māra. Trackless, he has destroyed Māra’s vision and has become invisible to the Evil One.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.“And further, the monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This monk is said to have blinded Māra. Trackless, he has destroyed Māra’s vision and has become invisible to the Evil One.

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.“And further, the monk, with the fading of rapture, remains equanimous, mindful, & alert, senses pleasure with the body, and enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ Ayaṁ vuccati, bhikkhave …pe… pāpimato.This monk is said to have blinded Māra. Trackless, he has destroyed Māra’s vision and has become invisible to the Evil One.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.“And further, the monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This monk is said to have blinded Māra. Trackless, he has destroyed Māra’s vision and has become invisible to the Evil One.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.“And further, the monk, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ enters & remains in the dimension of the infinitude of space. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This monk is said to have blinded Māra. Trackless, he has destroyed Māra’s vision and has become invisible to the Evil One.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.“And further, the monk, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ enters & remains in the dimension of the infinitude of consciousness. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This monk is said to have blinded Māra. Trackless, he has destroyed Māra’s vision and has become invisible to the Evil One.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.“And further, the monk, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This monk is said to have blinded Māra. Trackless, he has destroyed Māra’s vision and has become invisible to the Evil One.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.“And further, the monk, with the complete transcending of the dimension of nothingness, enters & remains in the dimension of neither perception nor non-perception. Ayaṁ vuccati, bhikkhave …pe… pāpimato.This monk is said to have blinded Māra. Trackless, he has destroyed Māra’s vision and has become invisible to the Evil One.

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.“And further, the monk, with the complete transcending of the dimension of neither perception nor non-perception, enters & remains in the cessation of perception & feeling. And, having seen (that) with discernment, his mental effluents are completely ended. Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.This monk is said to have blinded Māra. Trackless, he has destroyed Māra’s vision and has become invisible to the Evil One. Tiṇṇo loke visattikaṁ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.Having crossed over, he is unattached in the world. Carefree he walks, carefree he stands, carefree he sits, carefree he lies down. Taṁ kissa hetu?Why is that? Anāpāthagato, bhikkhave, pāpimato”ti.Because he has gone beyond the Evil One’s range.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Pāsarāsisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.