Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ me → evam-me (pts)I have heard ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.that on one occasion the Blessed One was staying near Vesālī, at the Gabled Hall in the Great Forest.

Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṁ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa.
bhassappavādako → bhassappavādiko (bj, sya-all, pts) | nigaṇṭhaputto → niganthaputto (sya-all) | bhassappavādiko → bhassappavādako (bj: machasaṁ)And on that occasion Saccaka the Nigaṇṭha-son was dwelling in Vesālī—a debater, a sophist, well-regarded by people at large. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:
parisati → parisatiṁ (bj, pts) | parisatiṁ → parisati (bj: machasaṁ)He made this statement before the assembly in Vesālī: “nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ.
api → apica (sya-all) | mucceyyuṁ thūṇaṁ cepāhaṁ → muñceyyuṁ thūṇañcepāhaṁ (sya-all) | sedā → seda (pts) | api → api ca (bj: machasaṁ, syā) | saṅghiṁ → saṁghiṁ (ms2005) | nāhaṁ taṁ → nāhan-taṁ (pts)“I see no contemplative or brahman, the head of an order, the head of a group, or even one who claims to be an arahant, rightly self-awakened, who—engaged in debate with me—would not shiver, quiver, shake, & break out in sweat under the armpits. Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ, sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya.
thūṇaṁ cepāhaṁ → thūṇañce pahaṁ (bj) | pahaṁ → thūnaṁ pāhaṁ (bj: machasaṁ) | samāraddhā → sopi mayā vādena vādaṁ samāraddho (bj: machasaṁ) | thūṇaṁ cepāhaṁ → thūṇañcepāhaṁ (th) | thūṇaṁ cepāhaṁ → thūṇañ-ce p ahaṁ (pts) | sāpi → sā pi (pts)Even if I were to engage a senseless stump in debate, it—engaged with me in debate—would shiver, quiver, & shake, to say nothing of a human being.” Ko pana vādo manussabhūtassā”ti?

Atha kho āyasmā assaji pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.
pubbaṇhasamayaṁ → pubbanhasamayaṁ (bj, pts) | vesāliṁ → vesāliyaṁ (sya-all) | pattacīvaramādāya → pattacīvaraṁ ādāya (bjt, pts)Then early in the morning Ven. Assaji adjusted his lower robe and—taking his bowl & outer robe—went into Vesālī for alms. Addasā kho saccako nigaṇṭhaputto vesāliyaṁ jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno āyasmantaṁ assajiṁ dūratova āgacchantaṁ.
nigaṇṭhaputto → niganthaputto (sya-all) | āgacchantaṁ → gacchantaṁ (sya-all) | dūratova → dūrato va (pts)Saccaka the Nigaṇṭha-son, walking & wandering around Vesālī to exercise his legs, saw Ven. Assaji coming from afar. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṁ sammodi.
yenāyasmā → yen āyasmā (pts) | tenupasaṅkami → ten upasaṅkami (pts)On seeing him, he went up to him and exchanged courteous greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho saccako nigaṇṭhaputto āyasmantaṁ assajiṁ etadavoca:
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts) | nigaṇṭhaputto → niganthaputto (sya-all) | sārāṇīyaṁ → sāraṇīyaṁ (bj: machasaṁ) | etadavoca → etad-avoca (pts)After an exchange of friendly greetings & courtesies, he stood to one side. As he was standing there, he said to him, “kathaṁ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṁbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti?
kathaṁbhāgā → kathambhāgā (bjt)“Master Assaji, how does Gotama the contemplative discipline his disciples? Or what part of his instruction is generally presented to his disciples?”

“Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati:
evaṁbhāgā → evambhāgā (bjt)“Aggivessana, the Blessed One disciplines his disciples in this way; this part of the Blessed One’s instruction is generally presented to his disciples: ‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.‘Form is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
aniccā → anattā (sya-all) | anattāti → anattā ti (pts)All fabrications are inconstant. All phenomena are not-self.’ Evaṁ kho, aggivessana, bhagavā sāvake vineti, evaṁbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti.
evaṁbhāgā → evambhāgā (bjt)This, Aggivessana, is the way in which the Blessed One disciplines his disciples; this part of the Blessed One’s instruction is generally presented to his disciples.”

“Dussutaṁ vata, bho assaji, assumha ye mayaṁ evaṁvādiṁ samaṇaṁ gotamaṁ assumha.“What a bad thing to hear we have heard, Master Assaji, when we have heard that Gotama the contemplative teaches this sort of thing. Appeva nāma mayaṁ kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā”ti.
samāgaccheyyāma appeva nāma → samāgamaṁ gaccheyyāma appevanāma (sya-all) | appeva → appeva ca (pts) | appeva → app-eva ca (pts) | appeva → app-eva (pts) | kocideva → kocid-eva (pts)Perhaps sooner or later we might go to meet with Gotama the contemplative. Perhaps there might be some discussion. Perhaps we might pry him away from that evil viewpoint.”

Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre sannipatitāni honti kenacideva karaṇīyena.
santhāgāre → sandhāgāre (mr) | santhāgāre → sandhāgāre (cck: ka.) | kenacideva → kenacid-eva (pts)Now on that occasion, five hundred Licchavis had gathered at a meeting hall on some business or other. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca:
nigaṇṭhaputto → niganthaputto (sya-all) | tenupasaṅkami → ten upasaṅkami (pts) | etadavoca → etad-avoca (pts)So Saccaka the Nigaṇṭha-son went to those Licchavis and, on arrival, said to them, “abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissati.“Come out, good Licchavis! Come out, good Licchavis! Today will be my discussion with Gotama the contemplative! Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṁ, seyyathāpi nāma balavā puriso dīghalomikaṁ eḷakaṁ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya;
yathā ca me → yathāssa me (bj, pts1ed) | yathā ca → yathāssa (bj) | patiṭṭhissati → patiṭṭhahissati (sya-all) | samparikaḍḍheyya → (sya-all) | ca → ssa (pts) | yathāssa → yathāca me (bj: machasaṁ, syā) | me → yathāssa me (cck: sī. pī.) | seyyathāpi → seyyathā pi (pts)If he takes the position with me that was taken with me by his famous disciple, the monk named Assaji, then just as a strong man, seizing a long-haired ram by the hair, would drag him to and drag him fro and drag him all around, evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
evamevāhaṁ → evam-evāhaṁ (pts)in the same way I, statement by statement, will drag Gotama the contemplative to and drag him fro and drag him all around. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṁ soṇḍikākiḷañjaṁ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya;
soṇḍikākiḷañjaṁ → soṇḍikākilañjaṁ (bj, sya-all, pts) | soṇḍikākammakāro → soṇḍikākammakaro (pts) | seyyathāpi → seyyathā pi (pts)Just as a strong distillery worker, throwing a large distiller’s strainer into a deep water tank and grabbing it by the corners, would drag it to and drag it fro and drag it all around, evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi.
ākaḍḍhissāmi → ākaḍḍhissami (pts) | evamevāhaṁ → evam-evāhaṁ (pts)in the same way I, statement by statement, will drag Gotama the contemplative to and drag him fro and drag him all around. Seyyathāpi nāma balavā soṇḍikādhutto vālaṁ kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya;
vālaṁ → thālaṁ (sya-all, mr) | nipphoṭeyya → nicchodeyya (bj); nippoṭheyya (sya-all, km); nicchādeyya (pts1ed, mr); nicchoṭeyya (mr) | balavā → balavā puriso (sya-all) | nicchodeyya → nipphoṭeyya (bj: machasaṁ); nippoṭeyya (bj: syā); nicchādeyya (bj: PTS) | vālaṁ → thālaṁ (cck: ka.) | nipphoṭeyya → nicchādeyya (cck: sī. pī. ka.); nicchoṭeyya (cck: ka.); nippoṭheyya (cck: syā. kaṁ.) | nippoṭheyya → nicchādeyyāti dissati (sya-all: yu.) | seyyathāpi → seyyathā pi (pts)Just as a strong distillery ruffian, grabbing a horse-hair strainer by the corners, would shake it down and shake it out and thump it, evamevāhaṁ samaṇaṁ gotamaṁ vādena vādaṁ odhunissāmi niddhunissāmi nipphoṭessāmi.
nipphoṭessāmi → nicchodessāmi (bj); nippoṭhissāmi (sya-all) | nipphoṭessāmi seyyathāpi → nicchādessāmi seyyathā pi (pts) | nippoṭhissāmi → nicchādessāmīti dissati (sya-all: yu.) | evamevāhaṁ → evam-evāhaṁ (pts)in the same way I, statement by statement, will shake Gotama the contemplative down and shake him out and thump him. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṁ pokkharaṇiṁ ogāhetvā sāṇadhovikaṁ nāma kīḷitajātaṁ kīḷati;
ogāhetvā sāṇadhovikaṁ → ogahetvā saṇadhovikaṁ (bj); ogāhitvā saṇadhovikaṁ (pts) | kīḷitajātaṁ kīḷati → kiḷitajātaṁ kiḷati (pts) | ogahetvā → ogāhetvā (bj: machasaṁ); ogahitvā (bj: PTS) | saṇadhovikaṁ → saṇadhopikaṁ (bj: sī.væa) | seyyathāpi → seyyathā pi (pts)Just as a sixty-year old elephant, plunging into a deep pond, would amuse itself playing the game of hemp-washing, evamevāhaṁ samaṇaṁ gotamaṁ sāṇadhovikaṁ maññe kīḷitajātaṁ kīḷissāmi.
sāṇadhovikaṁ → saṇadhovikaṁ (bj, pts) | kīḷissāmi → kiḷissāmi (pts) | evamevāhaṁ → evam-evāhaṁ (pts)in the same way I will amuse myself playing the game of hemp-washing Gotama the contemplative, as it were. Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṁ kathāsallāpo bhavissatī”ti.Come on out, good Licchavis! Come on out, good Licchavis! Today will be my discussion with Gotama the contemplative!”

Tatrekacce licchavī evamāhaṁsu:
tatrekacce → tatthekacce (sya-all) | tatrekacce → tatr ekacce (pts) | evamāhaṁsu → evam-āhaṁsu (pts)Then some of the Licchavis said, “kiṁ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṁ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṁ āropessatī”ti?
nigaṇṭhaputtassa → niganthaputtassa (sya-all) | nigaṇṭhaputto → niganthaputto (sya-all)“Who is Gotama the contemplative that he will refute the statement of Saccaka the Nigaṇṭha-son? It’s Saccaka the Nigaṇṭha-son who will refute the statement of Gotama the contemplative.”

Ekacce licchavī evamāhaṁsu:
evamāhaṁsu → evam-āhaṁsu (pts)Some of the Licchavis said, “kiṁ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṁ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṁ āropessatī”ti?
yo → (bj, pts) | nigaṇṭhaputto → niganthaputto (sya-all) | nigaṇṭhaputtassa → niganthaputtassa (sya-all) | nigaṇṭhaputto → kiṁ so bhavamāno saccako nigaṇṭhaputto yo (bj: machasaṁ, syā); kiṁ so bhavamāno saccako nigaṇṭhaputto so (bj: sī.væa)“Who is Saccaka the Nigaṇṭha-son that he will refute the statement of Gotama the contemplative? It’s Gotama the contemplative who will refute the statement of Saccaka the Nigaṇṭha-son.”

Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami.
nigaṇṭhaputto → niganthaputto (sya-all) | licchavisatehi → licchavisetehi (sya-all) | tenupasaṅkami → ten upasaṅkami (pts)So Saccaka the Nigaṇṭha-son, surrounded by five hundred Licchavis, went to the Gabled Hall in the Great Forest.

Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti.Now on that occasion a large number of monks were doing walking meditation in the open air. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca:
nigaṇṭhaputto → niganthaputto (sya-all) | tenupasaṅkami → ten upasaṅkami (pts) | etadavoca → etad-avoca (pts)So Saccaka the Nigaṇṭha-son went up to the monks and said, “Where, masters, is Master Gotama now? We want to see Master Gotama.” “kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati?
kahaṁ nu kho → kahannukho (th) | kahaṁ nu → kahannu (pts) | bhavaṁ gotamo → bhavaṇ-gotamo (pts)“The Blessed One, Aggivessana, having plunged into the Great Forest, is sitting under a certain tree for the day’s abiding.” Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti.
mayaṁ taṁ → mayan-taṁ (pts) | gotamanti → gotaman-ti (pts)

“Esa, aggivessana, bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisinno”ti.
esa aggivessana → esaggivessana (bj) | ajjhogāhetvā → ajjhogahetvā (bj); ajjhogāhitvā (pts) | esa → es (pts) | nisinnoti → nisinno ti (pts)

Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṁ mahāvanaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
nigaṇṭhaputto → niganthaputto (sya-all) | ajjhogāhetvā → ajjhogāhitvā (pts) | ajjhogāhetvā → ajjhogahetvā (bjt) | tenupasaṅkami → ten upasaṅkami (pts)Then Saccaka the Nigaṇṭha-son together with a large group of Licchavis plunged into the Great Forest and went to the Blessed One. On arrival, he exchanged courteous greetings with the Blessed One. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
sāraṇīyaṁ → sārāṇīyaṁ (sya-all, pts)After an exchange of friendly greetings & courtesies, he sat to one side. Tepi kho licchavī appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, pts) | tenañjaliṁ paṇāmetvā → tenañjalimpaṇāmetvā (th) | tepi → te pi (pts) | appekacce → app-ekacce (pts) | tenañjaliṁ paṇāmetvā → ten añjalim-paṇāmetvā (pts)Some of the Licchavis, having bowed down to the Blessed One, sat to one side. Some of the Licchavis exchanged courteous greetings with the Blessed One and, after an exchange of friendly greetings & courtesies, sat to one side. Some of the Licchavis, having raised their hands palm-to-palm in front of the chest, sat to one side. Some of the Licchavis, after announcing their name and clan, sat to one side. Some of the Licchavis, staying silent, sat to one side.

Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca:
nigaṇṭhaputto → niganthaputto (sya-all) | etadavoca → etad-avoca (pts)As he was sitting there, he said to the Blessed One, “puccheyyāhaṁ bhavantaṁ gotamaṁ kiñcideva desaṁ, sace me bhavaṁ gotamo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
kiñcideva → kañcideva (bj, pts) | kiñcideva → kañcid-eva (pts) | bhavaṁ gotamo → bhavaṇ-gotamo (pts)“I would like to question Master Gotama on a certain point, if Master Gotama would grant me the favor of an answer to the question.”

“Puccha, aggivessana, yadākaṅkhasī”ti.
puccha aggivessana → pucchaggivessana (bj) | puccha → pucch (pts)“Ask, Aggivessana, as you see fit.”

“Kathaṁ pana bhavaṁ gotamo sāvake vineti, kathaṁbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī”ti?
kathaṁbhāgā → kathambhāgā (bjt) | bhavaṁ gotamo → bhavaṇ-gotamo (pts)“How does Master Gotama discipline his disciples? Or what part of his instruction is generally presented to his disciples?”

“Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati:
evaṁbhāgā → evambhāgā (bjt)“Aggivessana, I discipline my disciples in this way; this part of my instruction is generally presented to my disciples: ‘rūpaṁ, bhikkhave, aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccaṁ.‘Form is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Rūpaṁ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṁ anattā.Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
aniccā → anattā (sya-all) | anattāti → anattā ti (pts)All fabrications are inconstant. All phenomena are not-self.’ Evaṁ kho ahaṁ, aggivessana, sāvake vinemi, evaṁbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti.
evaṁbhāgā → evambhāgā (bjt)This, Aggivessana, is the way in which I discipline my disciples; this part of my instruction is generally presented to my disciples.”

“Upamā maṁ, bho gotama, paṭibhātī”ti.
bho → bha (pts)“A simile occurs to me, Master Gotama.”

“Paṭibhātu taṁ, aggivessanā”ti bhagavā avoca.“Let it occur to you, Aggivessana.”

“Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya.
pathaviṁ → paṭhaviṁ (bj, sya-all, pts) | pathaviyaṁ → paṭhaviyaṁ (bj, sya-all, pts) | ye kecime bījagāmabhūtagāmā vuddhiṁ → yekecime vījagāma bhūtagāmā vuḍḍhiṁ (sya-all) | seyyathāpi → seyyathā pi (pts) | kecime → kec ime (pts)“Just as any seeds that exhibit growth, increase, & proliferation, Evamete bījagāmabhūtagāmā vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti.
bījagāmabhūtagāmā vuddhiṁ → vījagāma bhūtagāmā vuḍḍhiṁ (sya-all) | evamete → evam-ete (pts)all do so in dependence on the earth; Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṁ nissāya pathaviyaṁ patiṭṭhāya.
pathaviṁ → paṭhaviṁ (bj, sya-all, pts) | pathaviyaṁ → paṭhaviyaṁ (bj, sya-all) | pathaviyaṁ patiṭṭhāya → paṭhaviyaṁ paṭiṭṭhāya (pts) | ye kecime → yekecime (th) | seyyathāpi → seyyathā pi (pts) | kecime → kec ime (pts)or just as any activities requiring strength that are done, all are done in dependence on the earth; Evamete balakaraṇīyā kammantā karīyanti.
evamete → evam-ete (pts)

Evameva kho, bho gotama, rūpattāyaṁ purisapuggalo rūpe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, vedanattāyaṁ purisapuggalo vedanāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saññattāyaṁ purisapuggalo saññāyaṁ patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, saṅkhārattāyaṁ purisapuggalo saṅkhāresu patiṭṭhāya puññaṁ vā apuññaṁ vā pasavati, viññāṇattāyaṁ purisapuggalo viññāṇe patiṭṭhāya puññaṁ vā apuññaṁ vā pasavatī”ti.
vedanāyaṁ → vedanāya (th, pts) | saññāyaṁ → saññāya (th, pts) | evameva → evam-eva (pts) | rūpattāyaṁ → rūpattā yaṁ (pts) | vedanattāyaṁ → vedanattā yaṁ (pts) | saññattāyaṁ → saññattā yaṁ (pts) | saṅkhārattāyaṁ → saṅkhārattā yaṁ (pts) | viññāṇattāyaṁ → viññāṇattā yaṁ (pts)in the same way, Master Gotama, an individual with form as self, taking a stance on form, produces merit or demerit. An individual with feeling as self… with perception as self… with fabrications as self… with consciousness as self, taking a stance on consciousness, produces merit or demerit.”

“Nanu tvaṁ, aggivessana, evaṁ vadesi:
tvaṁ → taṁ (sya-all)“Then, Aggivessana, are you saying, ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti?
rūpaṁ me → rūpam-me (pts) | viññāṇaṁ me attāti → viññāṇam-me attā ti ahaṁ (pts)‘Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is my self’?”

“Ahañhi, bho gotama, evaṁ vadāmi:
ahañhi → ahaṁ hi (bjt, th) | ahañhi → hi (pts)“Yes, Master Gotama, I’m saying that ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’ti, ayañca mahatī janatā”ti.
rūpaṁ me → rūpam-me (pts) | viññāṇaṁ me attāti ayañca → viññāṇam-me attā ti ayañ-ca (pts) | janatāti → janatā ti kiṁ (pts)‘Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is my self.’ As does this great multitude.”

“Kiñhi te, aggivessana, mahatī janatā karissati?
kiñhi → kiṁ hi (bjt, th) | kiñhi → hi (pts)“What does this great multitude have to do with you? Iṅgha tvaṁ, aggivessana, sakaññeva vādaṁ nibbeṭhehī”ti.
nibbeṭhehīti ahañhi → nibbedhehīti ahaṁ hi (sya-all) | sakaññeva → sakaṁyeva (bjt, th) | sakaññeva vādaṁ → sakaṁ yeva vādam (pts)Please focus just on your own assertion.”

“Ahañhi, bho gotama, evaṁ vadāmi:
ahañhi → ahaṁ hi (bjt, pts) | ahañhi → hi (th)“Yes, Master Gotama, I’m saying that ‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti.
rūpaṁ me → rūpam-me (pts) | viññāṇaṁ me attāti → viññāṇam-me attā ti (pts)‘Form is my self, feeling is my self, perception is my self, fabrications are my self, consciousness is my self.’”

“Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi.
tathā naṁ → tathā taṁ (mr) | naṁ → tathā taṁ (cck: ka.) | taññevettha → taṁ yevettha (bjt) | tena hi → tenahi (th) | taññevettha → taṁ yev ettha (pts)“Very well then, Aggivessana, I will cross-question you on this matter. Answer as you see fit. Taṁ kiṁ maññasi, aggivessana,What do you think? vatteyya rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso—
muddhāvasittassa → muddhāhisittassa (bj: machasaṁ)Would a consecrated, noble-warrior king—such as King Pasenadi of Kosala or King Ajātasattu Vedehiputta of Magadha—wield the power in his own domain ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti?
seyyathāpi → seyyathā pi (pts)to execute those (he has) sentenced to be executed, to fine those (he has) sentenced to be fined, or to banish those (he has) sentenced to be banished?”

“Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṁ vijite vaso—“Yes, Master Gotama, he would wield the power in his own domain ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa.
seyyathāpi → seyyathā pi (pts)to execute those (he has) sentenced to be executed, to fine those (he has) sentenced to be fined, or to banish those (he has) sentenced to be banished. Imesampi hi, bho gotama, saṅghānaṁ gaṇānaṁ—
saṅghānaṁ → saṁghānaṁ (ms2005) | imesampi → imesam-pi (pts)Even these oligarchic groups, Seyyathidaṁ—vajjīnaṁ mallānaṁ—
seyyathidaṁ → seyyathīdaṁ (th, pts)such as the Vajjians & Mallans, vattati sakasmiṁ vijite vaso—wield the power in their own domains ghātetāyaṁ vā ghātetuṁ, jāpetāyaṁ vā jāpetuṁ, pabbājetāyaṁ vā pabbājetuṁ.to execute those (they’ve) sentenced to be executed, to fine those (they’ve) sentenced to be fined, or to banish those (they’ve) sentenced to be banished, Kiṁ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa?
vedehiputtassa → vedehi puttassa (bjt) | seyyathāpi → seyyathā pi (pts)to say nothing of a consecrated, noble-warrior king such as King Pasenadi of Kosala, or King Ajātasattu Vedehiputta of Magadha. Vatteyya, bho gotama, vattituñca marahatī”ti.
vattituñca marahatīti → vattituñcamarahatīti (th) | vattituñca marahatīti → vattituñ-ca-marahatīti (pts)He would wield it, and he would deserve to wield it.”

“Taṁ kiṁ maññasi, aggivessana,
kiṁ maññasi → kim-maññasi (pts)“What do you think, Aggivessana? yaṁ tvaṁ evaṁ vadesi:When you say, ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—
rūpaṁ me attāti → rūpam-me attā ti (pts)‘Form is my self,’ do you wield power over that form: evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti?
evaṁ me → evam-me (pts)‘May my form be thus, may my form not be thus’?” Evaṁ vutte, saccako nigaṇṭhaputto tuṇhī ahosi.
nigaṇṭhaputto → niganthaputto (sya-all)When this was said, Saccaka the Nigaṇṭha-son was silent. Dutiyampi kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca:
nigaṇṭhaputtaṁ → niganthaputtaṁ (sya-all) | etadavoca → etad-avoca (pts)A second time, the Blessed One said to Saccaka the Nigaṇṭha-son: “taṁ kiṁ maññasi, aggivessana, yaṁ tvaṁ evaṁ vadesi:
kiṁ maññasi → kim-maññasi (pts)“What do you think, Aggivessana? When you say, ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—
rūpaṁ me attāti → rūpam-me attā ti (pts)‘Form is my self,’ do you wield power over that form: evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti?
ahosīti → ahosīti evaṁ vutte (sya-all) | evaṁ me → evam-me (pts)‘May my form be thus, may my form not be thus’?” Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi.
nigaṇṭhaputto → niganthaputto (sya-all) | dutiyampi → dutiyam-pi (pts)When this was said, Saccaka the Nigaṇṭha-son was silent a second time. Atha kho bhagavā saccakaṁ nigaṇṭhaputtaṁ etadavoca:
nigaṇṭhaputtaṁ → niganthaputtaṁ (sya-all) | etadavoca → etad-avoca (pts)Then the Blessed One said to him, “byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo.
byākarohi dāni → byākarohidāni (bjt, th) | na dāni → nadāni (bjt, th)“Answer now, Aggivessana. This is not the time to be silent. Yo koci, aggivessana tathāgatena yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti.
koci → kho (sya-all) | phalatīti → phalissatīti (sya-all) | yāvatatiyaṁ → yāva tatiyaṁ (pts) | etthevassa → etth ev assa (pts)When anyone doesn’t answer when asked a legitimate question by the Tathāgata up to three times, his head splits into seven pieces right here.”

Tena kho pana samayena vajirapāṇi yakkho āyasaṁ vajiraṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ saccakassa nigaṇṭhaputtassa uparivehāsaṁ ṭhito hoti:
vajirapāṇi → vajirapāṇī (sya-all) | āyasaṁ → ayasaṁ (sya-all, pts) | sajotibhūtaṁ → saṁjotibhūtaṁ (sya-all) | nigaṇṭhaputtassa uparivehāsaṁ ṭhito → niganthaputtassa uparivehāya saṇṭhito (sya-all) | uparivehāsaṁ → upari vehāsaṁ (pts)Now on that occasion the spirit [yakkha] Vajirapāṇin [Thunderbolt-in-Hand], carrying an iron thunderbolt, was poised in the air above Saccaka the Nigaṇṭha-son, (thinking,) “sacāyaṁ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati etthevassa sattadhā muddhaṁ phālessāmī”ti.
nigaṇṭhaputto → niganthaputto (sya-all) | byākarissati → byākaroti (sya-all) | yāvatatiyaṁ → yāva tatiyaṁ (pts) | etthevassa → etth ev assa (pts)“If Saccaka the Nigaṇṭha-son doesn’t answer when asked a legitimate question by the Blessed One up to three times, I will split his head into seven pieces right here.” Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati saccako ca nigaṇṭhaputto.
nigaṇṭhaputto → niganthaputto (sya-all) | ceva → eva (pts)The Blessed One saw the spirit Vajirapāṇin, as did Saccaka the Nigaṇṭha-son.

Atha kho saccako nigaṇṭhaputto bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī bhagavantaṁ etadavoca:
nigaṇṭhaputto → niganthaputto (sya-all) | bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī → bhagavantaṁ yeva tāṇaṁgavesī bhagavantaṁ yeva leṇaṁgavesī bhagavantaṁ yeva saraṇaṁgavesī (pts)So Saccaka—afraid, terrified, his hair standing on end—seeking shelter in the Blessed One, seeking asylum in the Blessed One, seeking refuge in the Blessed One—said to the Blessed One, “pucchatu maṁ bhavaṁ gotamo, byākarissāmī”ti.“Let Master Gotama ask me. I will answer.”

“Taṁ kiṁ maññasi, aggivessana,
kiṁ maññasi → kim-maññasi (pts)“What do you think, Aggivessana? yaṁ tvaṁ evaṁ vadesi:
evaṁ → evam (pts)When you say, ‘rūpaṁ me attā’ti, vattati te tasmiṁ rūpe vaso—
rūpaṁ me attāti → rūpam-me attā ti (pts)‘Form is my self,’ do you wield power over that form: evaṁ me rūpaṁ hotu, evaṁ me rūpaṁ mā ahosī”ti?
evaṁ me → evam-me (pts)‘May my form be thus, may my form not be thus’?”

“No hidaṁ, bho gotama”.
hidaṁ → h idaṁ (pts)“No, Master Gotama.”

“Manasi karohi, aggivessana;
manasi karohi → manasikarohi (th, pts)“Pay attention, Aggivessana, manasi karitvā kho, aggivessana, byākarohi.
manasi karitvā → manasikaritvā (th, pts)and answer (only) after having paid attention! Na kho te sandhiyati purimena vā pacchimaṁ pacchimena vā purimaṁ.
sandhiyati → sandhīyati (bj, sya-all, pts)What you said after isn’t consistent with what you said before, nor is what you said before consistent with what you said after. Taṁ kiṁ maññasi, aggivessana,
kiṁ maññasi → kimmaññasi (pts)“What do you think, Aggivessana? yaṁ tvaṁ evaṁ vadesi:When you say, ‘vedanā me attā’ti, vattati te tissaṁ vedanāyaṁ vaso—
tissaṁ vedanāyaṁ → tāyaṁ vedanāyaṁ (bj); tāya vedanāya (sya-all, pts1ed) | tissaṁ → tāyaṁ (bj) | tissaṁ vedanāyaṁ → tāya vedanāya (pts) | vedanāyaṁ → tāyaṁ vedanāyaṁ (cck: sī. syā.) | attāti → attā ti (pts)‘Feeling is my self… evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī”ti?
evaṁ me → evam-me (pts)

“No hidaṁ, bho gotama”.
hidaṁ → h idaṁ (pts)

“Manasi karohi, aggivessana;
manasi karohi → manasikarohi (th, pts) manasi karitvā kho, aggivessana, byākarohi.
manasi karitvā → manasikaritvā (th, pts) Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
sandhiyati → sandhīyati (bj, sya-all, pts) Taṁ kiṁ maññasi, aggivessana,
kiṁ maññasi → kim-maññasi (pts) yaṁ tvaṁ evaṁ vadesi: ‘saññā me attā’ti, vattati te tissaṁ saññāyaṁ vaso—
tissaṁ → tāyaṁ (bj) | tissaṁ saññāyaṁ → tāya saññāya (sya-all, pts) | attāti → attā ti (pts)Perception is my self… evaṁ me saññā hotu, evaṁ me saññā mā ahosī”ti?
evaṁ me → evam-me (pts)

“No hidaṁ, bho gotama”.
hidaṁ → h iḍaṁ (pts)

“Manasi karohi, aggivessana;
manasi karohi → manasikarohi (th, pts) manasi karitvā kho, aggivessana, byākarohi.
manasi karitvā → manasikaritvā (bjt, th, pts) Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
sandhiyati → sandhīyati (bj, sya-all, pts) Taṁ kiṁ maññasi, aggivessana,
kiṁ maññasi → kim-maññasi (pts) yaṁ tvaṁ evaṁ vadesi: ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso—
attāti → attā ti (pts)Fabrications are my self… evaṁ me saṅkhārā hontu, evaṁ me saṅkhārā mā ahesun”ti?
evaṁ me → evam-me (pts) | ahesunti → ahesun-ti (pts)

“No hidaṁ, bho gotama”.
hidaṁ → h idaṁ (pts)

“Manasi karohi, aggivessana;
manasi karohi → manasikarohi (th, pts) manasi karitvā kho, aggivessana, byākarohi.
manasi karitvā → manasikaritvā (th, pts) Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
sandhiyati → sandhīyati (bj, sya-all, pts) Taṁ kiṁ maññasi, aggivessana,
kiṁ maññasi → kim-maññasi (pts) yaṁ tvaṁ evaṁ vadesi: ‘viññāṇaṁ me attā’ti, vattati te tasmiṁ viññāṇe vaso—
viññāṇaṁ me attāti → viññāṇam-me attā ti (pts)Consciousness is my self,’ do you wield power over that consciousness: evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī”ti?
evaṁ me → evam-me (pts)‘May my consciousness be thus, may my consciousness not be thus’?”

“No hidaṁ, bho gotama”.
hidaṁ → h idaṁ (pts)“No, Master Gotama.”

“Manasi karohi, aggivessana;
manasi karohi → manasikarohi (th, pts)“Pay attention, Aggivessana, manasi karitvā kho, aggivessana, byākarohi.
manasi karitvā → manasikaritvā (th, pts)and answer (only) after having paid attention! Na kho te sandhiyati purimena vā pacchimaṁ, pacchimena vā purimaṁ.
sandhiyati → sandhīyati (bj, sya-all, pts)What you said after isn’t consistent with what you said before, nor is what you said before consistent with what you said after. Taṁ kiṁ maññasi, aggivessana,
kiṁ maññasi → kim-maññasi (pts)“What do you think, Aggivessana? rūpaṁ niccaṁ vā aniccaṁ vā”ti?
vāti → vā ti (pts)Is form constant or inconstant?”

“Aniccaṁ, bho gotama”.“Inconstant, Master Gotama.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bho gotama”.“Stressful, Master Gotama.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
kallaṁ nu → kallannu (bjt) | kallaṁ nu → kallan-nu (pts)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?‘This is mine. This is my self. This is what I am’?”

“No hidaṁ, bho gotama”.
hidaṁ → hetaṁ (sya-all) | hidaṁ → h idaṁ (pts)“No, Master Gotama.”

“Taṁ kiṁ maññasi, aggivessana,
kiṁ maññasi → kimmaññasi (pts) vedanā …pe…“…Is feeling constant or inconstant?” “Inconstant, Master Gotama.”… saññā …pe…“…Is perception constant or inconstant?” “Inconstant, Master Gotama.”… saṅkhārā …pe…“…Are fabrications constant or inconstant?” “Inconstant, Master Gotama.”… taṁ kiṁ maññasi, aggivessana, viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
taṁ kiṁ maññasi aggivessana → (bj) | kiṁ maññasi → kim-maññasi (pts) | vāti → vā ti (pts)“What do you think, Aggivessana? Is consciousness constant or inconstant?”

“Aniccaṁ, bho gotama”.“Inconstant, Master Gotama.”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
yaṁ panāniccaṁ → yampanāniccaṁ (bjt) | vāti → vā ti (pts)“And is that which is inconstant easeful or stressful?”

“Dukkhaṁ, bho gotama”.“Stressful, Master Gotama.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:
yaṁ panāniccaṁ → yampanāniccaṁ (bjt) | kallaṁ nu → kallannu (bjt, pts)“And is it fitting to regard what is inconstant, stressful, subject to change as: ‘etaṁ mama, esohamasmi, eso me attā’”ti?
etaṁ mama esohamasmi → etam-mama eso ham-asmi (pts) | attāti → attā ti (pts)‘This is mine. This is my self. This is what I am’?”

“No hidaṁ, bho gotama”.
hidaṁ → hetaṁ (sya-all) | hidaṁ → h idaṁ (pts)“No, Master Gotama.”

“Taṁ kiṁ maññasi, aggivessana,
kiṁ maññasi → kim-maññasi (pts)“What do you think, Aggivessana? yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṁ vā dukkhaṁ parijāneyya, dukkhaṁ vā parikkhepetvā vihareyyā”ti?
esohamasmi → eso hamasmi (bjt) | etaṁ mama esohamasmi → etam-mama eso ham-asmi (pts) | attāti → attā ti (pts)When one adheres to stress, holds to stress, is attached to stress, and envisions of stress that ‘This is mine; this is my self; this is what I am,’ would he comprehend stress or dwell having totally destroyed stress?”

“Kiñhi siyā, bho gotama?
kiñhi → kiṁ hi (bjt)“How could that be, Master Gotama? No hidaṁ, bho gotamā”ti.No, Master Gotama.”

“Taṁ kiṁ maññasi, aggivessana, nanu tvaṁ evaṁ sante dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ:
nanu → na nu (bjt)“That being the case, Aggivessana, don’t you adhere to stress, hold to stress, aren’t you attached to stress, and don’t you envision of stress that ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti?‘This is mine. This is my self. This is what I am’?”

“Kiñhi no siyā, bho gotama?
kiñhi → kiṁ hi (bjt)“How could that not be the case, Master Gotama? Evametaṁ, bho gotamā”ti.
evametaṁ → evamidaṁ (bj) | gotamā”ti → kiṁ hi siyā bho gotama nohidaṁ bho gotamāti (bj: sī.væa) | evametaṁ → no h idaṁ (pts)Yes, Master Gotama.”

“Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya.
kuṭhāriṁ → kudhāriṁ (sya-all, km, mr) | tiṇhaṁ → tikhiṇaṁ (bj) | tikhiṇaṁ → tiṇhaṁ (bj: machasaṁ, syā, PTS) | kuṭhāriṁ → kudhāriṁ (cck: syā. kaṁ. ka.) | seyyathāpi → seyyathā pi (pts)“Suppose a man—in need of heartwood, seeking heartwood, wandering in search of heartwood—were to enter a forest taking a sharp ax. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ.
akukkukajātaṁ → akukkuṭajātaṁ (sya-all, km) | akukkukajātaṁ → akukkuṭajātaṁ (bj: syā) | akukkukajātaṁ → akukkuṭajātaṁ (cck: syā. kaṁ.)There he would see a large plantain trunk: straight, young, immature. Tamenaṁ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṁ vinibbhujeyya.
vinibbhujeyya → vinibbhujjeyya (mr) | vinibbhujeyya → vinibbhujjeyya (cck: ka.) | tamenaṁ → tam-enaṁ (pts)He would cut it at the root and, having cut it at the root, cut off the crown. Having cut off the crown, he would unfurl the leaf sheaths. So tattha pattavaṭṭiṁ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṁ?
pheggumpi → phegguṁpi (th)Unfurling the leaf sheaths, he wouldn’t even find sapwood there, to say nothing of heartwood.

Evameva kho tvaṁ, aggivessana, mayā sakasmiṁ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho.
samanugāhiyamāno → (sya-all); samaṇugāhiyamāno (pts) | samanubhāsiyamāno → samanubhāsiyamāno samanuggāhiyamāno (sya-all) | samanugāhiyamāno → samanugāsiyamāno (bj: syā) | evameva → evam-eva (pts)In the same way, Aggivessana, when you are interrogated, rebuked, & pressed by me with regard to your own statement, you are empty, void, mistaken. Bhāsitā kho pana te esā, aggivessana, vesāliyaṁ parisati vācā:
parisati → parisatiṁ (bj, pts) | parisatiṁ → parisati (bj: machasaṁ, syā)But it was you who made this statement before the assembly in Vesālī: ‘nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ.
api → apica (sya-all) | mucceyyuṁ thūṇaṁ cepāhaṁ → muñceyyuṁ thūṇañcepāhaṁ (sya-all) | api → apica (bj: machasaṁ, syā) | nāhaṁ taṁ → nāhantaṁ (bjt, th) | saṅghiṁ → saṁghiṁ (ms2005) | nāhaṁ taṁ → nāhan-taṁ (pts)‘I see no contemplative or brahman, the head of an order, the head of a group, or even one who claims to be an arahant, rightly self-awakened, who—engaged in debate with me—would not shiver, quiver, shake, & break out in sweat under the armpits. Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya.
cepāhaṁ → cepahaṁ (bj) | cepahaṁ → thūṇaṁpāhaṁ (bj: machasaṁ); thūṇañcepāhaṁ (bj: syā) | thūṇaṁ cepāhaṁ → thūṇañ-ce p ahaṁ (pts) | sāpi → sā pi (pts)Even if I were to engage a senseless stump in debate, it—engaged with me in debate—would shiver, quiver, & shake, Ko pana vādo manussabhūtassā’ti?to say nothing of a human being.’ Tuyhaṁ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṁ vinibhinditvā bhūmiyaṁ patiṭṭhitāni.
pana aggivessana → panaggivessana (bj) | nalāṭā muttāni → nalāṭamuttāni (sya-all) | muttāni → nalāṭamuttāni (bj: syā) | vinibhinditvā → vinibbhinditvā (bj: syā) | pana → pan (pts) | appekaccāni → app-ekaccāni (pts)But now some drops of sweat coming out of your forehead, drenching your upper robe, are landing on the ground, Mayhaṁ kho pana, aggivessana, natthi etarahi kāyasmiṁ sedo”ti.
pana aggivessana → panaggivessana (bj) | pana → pan (pts) | natthi → na-tthi (pts) | sedoti → sedo ti (pts)whereas now I have no sweat on my body.” Iti bhagavā tasmiṁ parisati suvaṇṇavaṇṇaṁ kāyaṁ vivari.
tasmiṁ → tassaṁ (?) | parisati → parisatiṁ (bj, pts) | tasmiṁ → tassaṁ (cck: ?)And the Blessed One uncovered his golden-colored body to the assembly. Evaṁ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
nigaṇṭhaputto → niganthaputto (sya-all) | appaṭibhāno → appaṭibhāṇo (sya-all)When this was said, Saccaka the Nigaṇṭha-son fell silent, abashed, sitting with his shoulders drooping, his head down, brooding, at a loss for words.

Atha kho dummukho licchaviputto saccakaṁ nigaṇṭhaputtaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā bhagavantaṁ etadavoca:
nigaṇṭhaputtaṁ → niganthaputtaṁ (sya-all) | appaṭibhānaṁ → appaṭibhāṇaṁ (sya-all) | etadavoca → etad-avoca (pts)Then Dummukha [BadMouth] the Licchavi-son—sensing that Saccaka the Nigaṇṭha-son was silent, abashed, sitting with his shoulders drooping, his head down, brooding, at a loss for words—said to the Blessed One, “upamā maṁ, bhagavā, paṭibhātī”ti.“Lord, a simile has occurred to me.”

“Paṭibhātu taṁ, dummukhā”ti bhagavā avoca.“Let it occur to you, Dummukha,” the Blessed One said.

“Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī.
seyyathāpi → seyyathā pi (pts)“Suppose, lord, that not far from a village or town was a pond. Tatrāssa kakkaṭako.
tatrāssa → tatrassa (sya-all, pts) | tatrāssa → tatr assa (pts)There in it was a crab. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ pokkharaṇiṁ ogāhetvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhāpeyyuṁ.
ogāhetvā → ogahetvā (bj) | ogāhetvā taṁ → ogāhitvā (pts) | tenupasaṅkameyyuṁ → ten upasaṅkameyyuṁ (pts)Then a number of boys & girls, leaving the village or town, would go to the pond and, on arrival, would go down to bathe in it. Taking the crab out of the water, they would place it on the ground. Yaññadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ.
kathalena → kaṭhalena (bj, sya-all, pts) | taṁ tadeva → tantadeva (bjt) | sañchindeyyuṁ → saṁchindeyyuṁ (bjt) | taṁ tadeva → taṁtadeva (th) | yaññadeva → yañ-ñad-eva (pts) | tadeva → tad-eva (pts)And whenever the crab extended a leg, the boys or girls would cut it off, break it, and smash it with sticks or stones right there, so that the crab— Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṁ pokkharaṇiṁ puna otarituṁ, seyyathāpi pubbe.
evañhi → evaṁ hi (bjt, pts) | sañchinnehi → saṁchinnehi (bjt) | seyyathāpi → seyyathā pi (pts)with all its legs cut off, broken, & smashed—would be unable to get back in the water as before. Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni bhagavatā sañchinnāni sambhaggāni sampalibhaggāni;
vipphanditāni tānipi sabbāni → vipphanditāni kānici kānici tāni (bj, sya-all, km, pts1ed) | nigaṇṭhaputtassa → niganthaputtassa (sya-all) | tānipi sabbāni → kānici kānici tāni (pts) | sabbāni → vipphanditāni kānici kānici tāni (cck: sī. syā. kaṁ. pī.) | evameva → evam-eva (pts)In the same way, whatever Saccaka the Nigaṇṭha-son’s writhings, capers, & contortions, the Blessed One has cut them off, broken them, and smashed them all, abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṁ upasaṅkamituṁ yadidaṁ vādādhippāyo”ti.
abhabbo ca dāni → abhabbovadāti (bj) | nigaṇṭhaputto → niganthaputto (sya-all) | ca dāni → cadāni (th) | vādādhippāyoti → vādādhippāyo ti (pts)so that Saccaka the Nigaṇṭha-son is now unable to approach the Blessed One again for the purpose of debate.”

Evaṁ vutte, saccako nigaṇṭhaputto dummukhaṁ licchaviputtaṁ etadavoca:
nigaṇṭhaputto → niganthaputto (sya-all) | etadavoca → etad-avoca (pts)When this was said, Saccaka the Nigaṇṭha-son said to Dummukha the Licchavi-son, “āgamehi tvaṁ, dummukha, āgamehi tvaṁ, dummukha, (…) na mayaṁ tayā saddhiṁ mantema, idha mayaṁ bhotā gotamena saddhiṁ mantema.
(…) → (mukharosi tvaṁ dummukha) (bj, sya-all, km) | āgamehi tvaṁ, dummukha → etthantare pāṭho si potthake | āgamehi → mukharosi (bj); āgamehi tvaṁ dummukha mukharosi (sya-all) | dummukha → āgamehi tvaṁ dummukha, āgamehi tvaṁ dummukha (bj: sīmu9) | → (mukharosi tvaṁ dummukha) (syā. kaṁ.) (cck note)“Just you wait, Dummukha. Just you wait, Dummukha. You’re a big-mouth, Dummukha. We’re not taking counsel with you. We’re here taking counsel with Master Gotama.”

Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṁ vācā.
vācā → vācāvilāpaṁ (th) | tiṭṭhatesā → tiṭṭhat esā (pts) | amhākañceva aññesañca → amhākañ-c eva aññesañ-ca (pts)[Then, turning to the Buddha,] “Let that be, Master Gotama, our words & those of other ordinary contemplatives & brahmans— Vilāpaṁ vilapitaṁ maññe.
maññe → maññeti (sya-all)prattled prattling, as it were. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti?
ca → (bj) | vigatakathaṅkatho → vigatakathaṁkatho (my, th, ms2005, pts) | satthusāsane → satthu sāsane (th)“Now, Master Gotama, to what extent is a disciple of Master Gotama one who carries out his message, carries out his instruction, one who has crossed over & beyond doubt, one with no more questioning, one who has gained fearlessness and dwells independent of others with regard to the Teacher’s message?”

“Idha, aggivessana, mama sāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati;
yaṁ kiñci → yaṅkiñci (th) | netaṁ → n etaṁ (pts) | nesohamasmi → n eso ham-asmi (pts) | meso attāti → me so attā ti (pts)“There is the case, Aggivessana, where a disciple of mine sees with right discernment any form whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form as it has come to be—as ‘This is not mine. This is not my self. This is not what I am.’ yā kāci vedanā …pe…
yā kāci → yākāci (th)“He sees with right discernment any feeling… yā kāci saññā …pe…
yā kāci → yākāci (th)any perception… ye keci saṅkhārā …pe…
ye keci → yekeci (th) | + → yaṅkiñci (th)any fabrications… yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.
nesohamasmi → neso hamasmi (bjt) | netaṁ → n etaṁ (pts) | nesohamasmi → n eso ham-asmi (pts) | meso attāti evametaṁ → me so attā ti evam-etaṁ (pts)any consciousness whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness as it has come to be—as ‘This is not mine. This is not my self. This is not what I am.’ Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti.
vigatakathaṅkatho → vigatakathaṁkatho (my, th, ms2005, pts) | satthusāsane → satthu sāsane (th)“It’s to this extent, Aggivessana, that a disciple of mine is one who carries out my message, carries out my instruction, one who has crossed over & beyond doubt, one with no more questioning, one who has gained fearlessness and dwells independent of others with regard to the Teacher’s message.”

“Kittāvatā pana, bho gotama, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto”ti?
sammadaññāvimuttoti → sammadaññā vimuttoti (my) | parikkhīṇabhavasaṁyojano sammadaññāvimuttoti → parikkhīṇabhavasaññojano sammadaññā vimuttoti (bjt) | parikkhīṇabhavasaṁyojano → parikkhīṇabhavasaññojano (th) | sammadaññāvimuttoti → samma-d-aññā (pts)“And to what extent, Master Gotama, is a monk an arahant, one whose mental effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and is released through right gnosis?”

“Idha, aggivessana, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti;
atītānāgatapaccuppannaṁ → atītānāgata paccuppannaṁ (bjt) | nesohamasmi → neso hamasmi (bjt) | yaṁ kiñci → yaṅkiñci (th) | anupādā vimutto → anupādāvimutto (th) | idha → vimutto ti idh (pts) | netaṁ → n etaṁ (pts) | nesohamasmi → n eso ham-asmi (pts) | meso attāti evametaṁ → me so attā ti evam-etaṁ (pts) | anupādā → anuppādā (pts)“There is the case, Aggivessana, where a monk—having seen with right discernment any form whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form as it has come to be—as ‘This is not mine. This is not my self. This is not what I am’ is, through lack of clinging/sustenance, released. yā kāci vedanā …pe…
yā kāci → yākāci (th)“Having seen with right discernment any feeling… yā kāci saññā …pe…
yā kāci → yākāci (th)any perception… ye keci saṅkhārā …pe…
ye keci → yekeci (th) | + → yaṅkiñci (th)any fabrications… yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anupādā vimutto hoti.
anupādā vimutto → anupādāvimutto (bjt, th) | netaṁ → n etaṁ (pts) | nesohamasmi → n eso ham-asmi (pts) | meso attāti evametaṁ → me so attā ti evam-etaṁ (pts) | anupādā → anuppādā (pts)any consciousness whatsoever—past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness as it has come to be—as ‘This is not mine. This is not my self. This is not what I am,’ he is, through lack of clinging/sustenance, released. Ettāvatā kho, aggivessana, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto.
sammadaññāvimutto → sammadaññā vimutto (my) | parikkhīṇabhavasaṁyojano sammadaññāvimutto → parikkhīṇabhavasaññojano sammadaññā vimutto (bjt, th) | sammadaññāvimutto → samma-d-aññā vimutto (pts)“It’s to this extent, Aggivessana, that a monk is an arahant, one whose mental effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and is released through right gnosis.

Evaṁ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariyehi samannāgato hoti—
vimuttacitto → vimutto (sya-all) | tīhi anuttariyehi → tīhānuttariyehi (sya-all) | citto → vimutto (bj: sīmu9) | vimuttacitto → vimutta citto (bjt)“One thus released is endowed with three unsurpassables: dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena.unsurpassable vision, unsurpassable practice, unsurpassable release. Evaṁ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṁ karoti māneti pūjeti—
garuṁ karoti → garukaroti (bj, sya-all, pts) | kho → (sya-all) | tathāgataññeva → tathāgatañceva (sya-all) | vimuttacitto → vimutto (pts) | tathāgataññeva → tathāgatañ-ñeva (pts)And a monk whose mind is thus released still honors, respects, reveres, & worships the Tathāgata (in this way): buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī”ti.“Awakened, the Blessed One teaches the Dhamma for awakening. Tamed, the Blessed One teaches the Dhamma for taming. Tranquil, the Blessed One teaches the Dhamma for tranquility. Having crossed over, the Blessed One teaches the Dhamma for crossing over. Totally unbound, the Blessed One teaches the Dhamma for total unbinding.”

Evaṁ vutte, saccako nigaṇṭhaputto bhagavantaṁ etadavoca:
nigaṇṭhaputto → niganthaputto (sya-all)When this was said, Saccaka the Nigaṇṭha-son said to the Blessed One, “mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha.
pagabbā → pagabbhā (bj, sya-all, pts)“It is we, Master Gotama, who were insolent, we who were reckless, in that we supposed that Master Gotama could be attacked statement by statement. Siyā hi, bho gotama, hatthiṁ pabhinnaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo.
hatthiṁ pabhinnaṁ → hatthippabhinnaṁ (bj, pts) | siyā → (sya-all) | tveva → tv-eva (pts)For there might be safety for a person who has attacked a rutting elephant, but there is no safety for a person who has attacked Master Gotama. Siyā hi, bho gotama, pajjalitaṁ aggikkhandhaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo.
pajjalitaṁ → jalantaṁ (pts) | pajjalitaṁ → jalantaṁ (cck: sī. pī.) | tveva → tv-eva (pts)There might be safety for a person who has attacked a mass of fire, but there is no safety for a person who has attacked Master Gotama. Siyā hi, bho gotama, āsīvisaṁ ghoravisaṁ āsajja purisassa sotthibhāvo, na tveva bhavantaṁ gotamaṁ āsajja siyā purisassa sotthibhāvo.
tveva → tv-eva (pts)There might be safety for a person who has attacked a fanged snake, a poisonous snake, but there is no safety for a person who has attacked Master Gotama. Mayameva, bho gotama, dhaṁsī, mayaṁ pagabbā, ye mayaṁ bhavantaṁ gotamaṁ vādena vādaṁ āsādetabbaṁ amaññimha.
pagabbā → pagabbhā (bj, sya-all, pts) | mayameva → mayam-eva (pts)It is we, Master Gotama, who were insolent, we who were reckless, in that we supposed that Master Gotama could be attacked statement by statement. Adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Adhivāsetu → adhivāsetu ca (pts1ed, mr) | adhivāsetu → adhivāsetu ca (pts) | Adhivāsetu → adhivāsetu ca (cck: pī. ka.) | bhikkhusaṅghenāti → bhikkhusaṁghenāti (ms2005)“May Master Gotama, together with the Saṅgha of monks, acquiesce to my offer of tomorrow’s meal.” Adhivāsesi bhagavā tuṇhībhāvena.The Blessed One acquiesced with silence.

Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṁ viditvā te licchavī āmantesi:
nigaṇṭhaputto → niganthaputto (sya-all)Then Saccaka the Nigaṇṭha-son, sensing the Blessed One’s acquiescence, addressed the Licchavis, “suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṁ bhikkhusaṅghena.
svātanāya → svātanāya bhattena (bj); svātanāya bhattaṁ (pts) | me → (sya-all, pts) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005)“Listen, Master Licchavis. Gotama the contemplative is invited for tomorrow together with the Saṅgha of monks. Tena me abhihareyyātha yamassa patirūpaṁ maññeyyāthā”ti.
tena → yena (sya-all, pts) | patirūpaṁ → paṭirūpaṁ (sya-all)Offer to me what you think would be proper for him.”

Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṁ abhihariṁsu.
nigaṇṭhaputtassa → niganthaputtassa (sya-all)Then, after the night had passed, the Licchavis offered to Saccaka the Nigaṇṭha-son a food offering of approximately five hundred oblation-dishes. Atha kho nigaṇṭhaputto sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
kho → kho saccako (bj, pts) | nigaṇṭhaputto → saccako niganthaputto (sya-all) | khādanīyaṁ bhojanīyaṁ → khādaniyaṁ bhojaniyaṁ (pts)Saccaka the Nigaṇṭha-son, after having exquisite staple & non-staple food prepared in his own monastery, announced the time to the Blessed One: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
bhattanti → bhattan-ti (pts)“It’s time, Master Gotama. The meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
pubbaṇhasamayaṁ → pubbanhasamayaṁ (bj, pts) | nigaṇṭhaputtassa → niganthaputtassa (sya-all) | pattacīvaramādāya → pattacīvaraṁ ādāya (bjt, pts) | bhikkhusaṅghena → bhikkhusaṁghena (ms2005) | tenupasaṅkami → ten upasaṅkami (pts)So the Blessed One early in the morning adjusted his lower robe and—taking his bowl & outer robe—went together with the Saṅgha of monks to Saccaka the Nigaṇṭha-son’s monastery. On arrival, he sat down on a seat laid out. Atha kho saccako nigaṇṭhaputto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
nigaṇṭhaputto → niganthaputto (sya-all) | buddhappamukhaṁ → buddhapamukhaṁ (bjt, pts) | bhikkhusaṅghaṁ → bhikkhusaṁghaṁ (ms2005) | khādanīyena bhojanīyena → khādaniyena bhojaniyena (pts)Saccaka the Nigaṇṭha-son, with his own hand, served & satisfied the Saṅgha of monks headed by the Blessed One with exquisite staple & non-staple food. Atha kho saccako nigaṇṭhaputto bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
nigaṇṭhaputto → niganthaputto (sya-all) | nīcaṁ āsanaṁ → nīcāsanaṁ (sya-all)Then, when the Blessed One had eaten and had rinsed his bowl & hands, Saccaka the Nigaṇṭha-son, taking a lower seat, sat down to one side.

Ekamantaṁ nisinno kho saccako nigaṇṭhaputto bhagavantaṁ etadavoca:
nigaṇṭhaputto → niganthaputto (sya-all) | saccako → saccakho (pts) | etadavoca → etad-avoca (pts)As he was sitting there, he said to the Blessed One, “yamidaṁ, bho gotama, dāne puññañca puññamahī ca taṁ dāyakānaṁ sukhāya hotū”ti.
puññañca puññamahī → puññaṁ puññamhī (bj) | sukhāya → sukhāyeva (sya-all) | puññañca → puññañ-ca (pts)“Master Gotama, may the merit and accoutrements of the merit of this gift be exclusively for the happiness of the donors.”

“Yaṁ kho, aggivessana, tādisaṁ dakkhiṇeyyaṁ āgamma avītarāgaṁ avītadosaṁ avītamohaṁ, taṁ dāyakānaṁ bhavissati.“Aggivessana, whatever has come from (giving to) a recipient such as you—not without passion, not without aversion, not without delusion—that will be for the donors. Yaṁ kho, aggivessana, mādisaṁ dakkhiṇeyyaṁ āgamma vītarāgaṁ vītadosaṁ vītamohaṁ, taṁ tuyhaṁ bhavissatī”ti.Whatever has come from (giving to) a recipient such as me—without passion, without aversion, without delusion—that will be for you.”

Cūḷasaccakasuttaṁ niṭṭhitaṁ pañcamaṁ.