Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ.that on one occasion the Blessed One was staying near Campā on the banks of the Gaggarā Lake with a large community of monks.

Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
pesso → peyo (mr)Then Pessa the elephant driver’s son and Kandaraka the wanderer went to the Blessed One. On arrival, Pessa the elephant driver’s son, bowing down to the Blessed One, sat to one side, Kandarako pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all, km, pts1ed)while Kandaraka the wanderer exchanged courteous greetings with the Blessed One and, after an exchange of friendly greetings & courtesies, stood to one side. Ekamantaṁ ṭhito kho kandarako paribbājako tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhagavantaṁ etadavoca:As he was standing there, he glanced around at the community of monks sitting silently, silently, and then said to the Blessed One,

“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.“It’s amazing, Master Gotama. Yāvañcidaṁ bhotā gotamena sammā bhikkhusaṅgho paṭipādito.It’s astounding how the community of monks has been led by Master Gotama to practice rightly. Yepi te, bho gotama, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—Those who, in the past, were Worthy Ones, Rightly Self-awakened, at most led their community of monks to practice rightly seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito.as Master Gotama has led the community of monks to practice rightly at present. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti—And those who, in the future, will be Worthy Ones, Rightly Self-awakened, will at most lead their community of monks to practice rightly seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti.as Master Gotama has led the community of monks to practice rightly at present.”

“Evametaṁ, kandaraka, evametaṁ, kandaraka.“That’s how it is, Kandaraka. That’s how it is. Yepi te, kandaraka, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—Those who, in the past, were Worthy Ones, Rightly Self-awakened, at most led their community of monks to practice rightly seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.as I have led the community of monks to practice rightly at present. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti—And those who, in the future, will be Worthy Ones, Rightly Self-awakened, will at most lead their community of monks to practice rightly seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.as I have led the community of monks to practice rightly at present.

Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā.“In this community of monks, Kandaraka, there are monks who are arahants, whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, laid to waste the fetter of becoming, and are released through right gnosis. Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino;In this community of monks there are monks in training, of constant virtue, living with constant virtue; wise, living with wisdom, te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti.who remain with their minds well-established in the four establishings of mindfulness. Katamesu catūsu?Which four?

Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;He remains focused on feelings in & of themselves… citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;the mind in & of itself… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti.mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.”

Evaṁ vutte, pesso hatthārohaputto bhagavantaṁ etadavoca:When this was said, Pessa the elephant driver’s son said to the Blessed One,

“acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s amazing, lord. It’s astounding— Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.how these four establishings of mindfulness have been so well described by the Blessed One for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, and for the realization of unbinding. Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma.We, too—householders clad in white—from time to time remain with our minds well-established in the four establishings of mindfulness. Idha mayaṁ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ;There is the case where we remain focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ;We remain focused on feelings in & of themselves… citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ;the mind in & of itself… dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ.mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

Acchariyaṁ, bhante, abbhutaṁ, bhante.It’s amazing, lord. It’s astounding— Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti.how, with so much human convolution, so much human muck, so much human deception going on, the Blessed One knows the welfare & harm of beings. Gahanañhetaṁ, bhante, yadidaṁ manussā;For human beings are a convolution, lord, uttānakañhetaṁ, bhante, yadidaṁ pasavo.while an animal is perfectly clear. Ahañhi, bhante, pahomi hatthidammaṁ sāretuṁ.Lord, I can drive an elephant to be tamed, Yāvatakena antarena campaṁ gatāgataṁ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati.and in the time it takes to go back & forth to Campā, it will show me all its deception & duplicity & fraudulence & crookedness. Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti.But our ‘slaves’ & ‘workers’ & ‘servants’ behave one way with the body, a different way with their speech, and their mind is different from that. Acchariyaṁ, bhante, abbhutaṁ, bhante.It’s amazing, lord. It’s astounding— Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti.how, with so much human convolution, so much human muck, so much human deception going on, the Blessed One knows the welfare & harm of beings. Gahanañhetaṁ, bhante, yadidaṁ manussā;For human beings are a convolution, lord, uttānakañhetaṁ, bhante, yadidaṁ pasavo”ti.while an animal is perfectly clear.”

“Evametaṁ, pessa, evametaṁ, pessa.“That’s the way it is, Pessa. That’s the way it is. Gahanañhetaṁ, pessa, yadidaṁ manussā;Human beings are a convolution, uttānakañhetaṁ, pessa, yadidaṁ pasavo.while an animal is perfectly clear. Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ.Pessa, there are these four types of persons to be found existing in the world. Katame cattāro?Which four?

1. Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto;There is the case where a certain person torments himself and is devoted to the practice of torturing himself.
2. idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto;There is the case where a certain person torments others and is devoted to the practice of torturing others.
3. idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto;There is the case where a certain person torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others.
4. idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.There is the case where a certain person neither torments himself nor is devoted to the practice of torturing himself, neither torments others nor is devoted to the practice of torturing others. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
   sītībhūto → sītibhūto (cck, sya2ed, pts1ed, mr)Neither tormenting himself nor tormenting others, he dwells in the here-&-now free of hunger, unbound, cooled, sensitive to pleasure, with a Brahmā-like mind.

Imesaṁ, pessa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?Now, of these four persons, Pessa, which one satisfies your mind?”

“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṁ me puggalo cittaṁ nārādheti.“Lord, the person who torments himself and is devoted to the practice of torturing himself doesn’t satisfy my mind. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti.The person who torments others and is devoted to the practice of torturing others doesn’t satisfy my mind. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti.The person who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others doesn’t satisfy my mind. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati—The person who neither torments himself nor is he devoted to the practice of torturing himself, and neither torments others nor is he devoted to the practice of torturing others, who—neither tormenting himself nor tormenting others—dwells in the here-&-now free of hunger, unbound, cooled, sensitive to pleasure, with a Brahmā-like mind does satisfy my mind.” ayameva me puggalo cittaṁ ārādhetī”ti.
ayameva → ayaṁ (bj, sya-all, km, pts1ed)

“Kasmā pana te, pessa, ime tayo puggalā cittaṁ nārādhentī”ti?“But why, Pessa, do those three persons not satisfy your mind?”

“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—“Lord, the person who torments himself and is devoted to the practice of torturing himself: He torments & tortures his self who loves pleasure & abhors pain. iminā me ayaṁ puggalo cittaṁ nārādheti.That’s why that person doesn’t satisfy my mind. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—The person who torments others and is devoted to the practice of torturing others: He torments & tortures another who loves pleasure & abhors pain. iminā me ayaṁ puggalo cittaṁ nārādheti.That’s why that person doesn’t satisfy my mind. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—The person who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others: He torments & tortures his self & another, both of whom love pleasure & abhor pain. iminā me ayaṁ puggalo cittaṁ nārādheti.That’s why that person doesn’t satisfy my mind. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati;The person who neither torments himself nor is devoted to the practice of torturing himself, and neither torments others nor is devoted to the practice of torturing others: He—neither tormenting himself nor tormenting others—dwells in the here-&-now free of hunger, unbound, cooled, sensitive to pleasure, with a Brahmā-like mind. so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti— iminā me ayaṁ puggalo cittaṁ ārādheti.That’s why that person does satisfy my mind. Handa ca dāni mayaṁ, bhante, gacchāma;Well, then, lord, I am going. bahukiccā mayaṁ bahukaraṇīyā”ti.Many are my duties, many my responsibilities.”

“Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti.“Then do, Pessa, what you think it is now time to do.” Atha kho pesso hatthārohaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.So Pessa the elephant driver’s son, delighting & rejoicing in the Blessed One’s words, rose from his seat, and—after bowing down to him & circumambulating him—left.

Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi:Then, not long after he had left, the Blessed One addressed the monks, “paṇḍito, bhikkhave, pesso hatthārohaputto;“Wise, monks, is Pessa the elephant driver’s son. mahāpañño, bhikkhave, pesso hatthārohaputto.Greatly discerning is Pessa the elephant driver’s son. Sace, bhikkhave, pesso hatthārohaputto muhuttaṁ nisīdeyya yāvassāhaṁ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṁyutto abhavissa.
vibhajissāmi → vibhajāmi (bj, pts1ed)If he had stayed a moment longer while I analyzed these four persons in detail, he would have met with great benefit. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṁyutto”ti.But even as it is, he has met with great benefit.”

“Etassa, bhagavā, kālo, etassa, sugata, kālo,“This is the time, lord. This is the time, yaṁ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.O One Well-gone, for the Blessed One to analyze these four persons in detail! Having listened to the Blessed One in detail, the monks will bear it in mind.”

“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.“In that case, monks, listen & pay close attention. I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“As you say, lord,” the monks responded to the Blessed One. Bhagavā etadavoca:The Blessed One said:

“Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati;“And which is the person who torments himself and is devoted to the practice of torturing himself? There is the case where a certain person goes without cloth, rejecting conventions, licking his hands, not coming when called, not staying when asked. He doesn’t accept food brought or specially made. He doesn’t consent to an invitation (to a meal). so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati.
kaḷopimukhā → khaḷopimukhā (bj); khalopimukhā (si)He doesn’t receive anything from the mouth of a pot, from the mouth of a container, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman nursing a child, from a woman living with a man, from where it is announced that food is to be distributed, from where a dog is waiting, from where flies are buzzing. He accepts no meat, no distilled liquor, no wine, no fermented liquor. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko;He limits himself to one house for one morsel, to two houses for two morsels… to seven houses for seven morsels. ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti;He lives on one saucerful a day, two saucerfuls a day… seven saucerfuls a day. ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ aḍḍhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati.He takes food once a day, once every two days… once every seven days, and so on up to once every half-month.

So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.He remains devoted to the practice of regulating his intake of food. He eats a diet of green vegetables or millet or wild rice or hide-parings or moss or rice bran or rice-water or sesame flour or grass or cow dung. He lives off forest roots & fruits. He eats fallen fruits.

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;He clothes himself in hemp, in canvas, in shrouds, in thrown-away rags, in tree bark, in antelope hide, in wood-shavings fabric, in head-hair wool, in wild-animal wool, in owls’ wings. kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto,He is a hair-&-beard puller, one devoted to the practice of pulling out his hair & beard. ubbhaṭṭhakopi hoti āsanapaṭikkhitto,He is a stander, one who rejects seats. ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,He is a hands-around-the-knees sitter, one devoted to the exertion of sitting with his hands around his knees. kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti;He is a spike-mattresser, one who makes his bed on a bed of spikes. sāyatatiyakampi udakorohanānuyogamanuyutto viharati—He is a third-time-in-the-evening bather, one who stays devoted to the practice of bathing in water. iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.Thus, in these many ways, he is devoted to the practice of tormenting & torturing the body. Ayaṁ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.This is called a person who torments himself and is devoted to the practice of torturing himself.

Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto?And which is the person who torments others and is devoted to the practice of torturing others? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā.There is the case where a certain person is a butcher of sheep, a butcher of pigs, a butcher of fowl, a trapper, a hunter, a fisherman, a thief, an executioner, a prison warden, or anyone who follows any other bloody occupation. Ayaṁ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.This is called a person who torments others and is devoted to the practice of torturing others.

Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?And which is the person who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo.There is the case where a person is a head-anointed noble warrior king, or a brahman of great wealth. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena.
santhāgāraṁ → sandhāgāraṁ (ṭīkā)Having had a new temple built to the east of the city, having shaved off his hair & beard, having dressed himself in a rough hide, having smeared his body with ghee & oil, and scratching his back with a deer horn, he enters the new temple along with his chief queen & brahman high priest. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.There he makes his bed on the bare ground strewn with grass. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti.The king lives off the milk from the first teat of a cow with an identical calf; the queen lives off the milk from the second teat; the brahman high priest, off the milk from the third teat. The milk from the fourth teat they pour into the fire. The calf lives on what is left. So evamāha:He says, ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.
barihisatthāyā’ti → parisanthāyāti (sya-all); parihiṁsatthāya (mr) | ettakā assā haññantu yaññatthāya → etthantare pāṭho si, pts1ed potthakesu‘Let so many bulls be slaughtered for the sacrifice. Let so many bullocks… so many heifers… so many goats… so many sheep.… Let so many horses be slaughtered for the sacrifice. Let so many trees be cut down for the sacrificial posts; let so many plants be mowed down for the sacrificial grass.’ Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.And his slaves, servants, & workers make preparations, weeping with tearful faces, spurred on by punishment, spurred on by fear. Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.This is called a person who torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others.

Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?And which is the person who neither torments himself nor is devoted to the practice of torturing himself, neither torments others nor is devoted to the practice of torturing others; who—neither tormenting himself nor tormenting others—dwells in the here-&-now free of hunger, unbound, cooled, sensitive to pleasure with a Brahmā-like mind?

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

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

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.When he has thus gone forth, endowed with the monks’ training & livelihood, then—abandoning the taking of life—he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, sympathetic for the welfare of all living beings. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. So bījagāmabhūtagāmasamārambhā paṭivirato hoti,He abstains from damaging seed & plant life. ekabhattiko hoti rattūparato virato vikālabhojanā;He eats only once a day, refraining from the evening meal and from food at the wrong time of day. naccagītavāditavisūkadassanā paṭivirato hoti;He abstains from dancing, singing, instrumental music, and from watching shows. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti;He abstains from wearing garlands and from beautifying himself with scents and cosmetics. uccāsayanamahāsayanā paṭivirato hoti;He abstains from high & luxurious beds & seats. jātarūparajatapaṭiggahaṇā paṭivirato hoti;He abstains from accepting gold & money. āmakadhaññapaṭiggahaṇā paṭivirato hoti;He abstains from accepting uncooked grain… āmakamaṁsapaṭiggahaṇā paṭivirato hoti;raw meat… itthikumārikapaṭiggahaṇā paṭivirato hoti;women & girls… dāsidāsapaṭiggahaṇā paṭivirato hoti;male & female slaves… ajeḷakapaṭiggahaṇā paṭivirato hoti;goats & sheep… kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti;fowl & pigs… hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti;elephants, cattle, steeds, & mares… khettavatthupaṭiggahaṇā paṭivirato hoti;fields & property. dūteyyapahiṇagamanānuyogā paṭivirato hoti;He abstains from running messages… kayavikkayā paṭivirato hoti;from buying & selling… tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti;from dealing with false scales, false metals, & false measures… ukkoṭanavañcananikatisāciyogā paṭivirato hoti;from bribery, deception, & fraud. chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.He abstains from mutilating, executing, imprisoning, highway robbery, plunder, & violence.

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

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

So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.When going forward & returning, he makes himself alert. When looking toward & looking away… when bending & extending his limbs… when carrying his outer cloak, his upper robe, & his bowl… when eating, drinking, chewing, & tasting… when urinating & defecating… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself alert.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgatoEndowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness & alertness, he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti,Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,Having abandoned these five hindrances—imperfections of awareness that weaken discernment— vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;then, quite secluded from sensuality, secluded from unskillful qualities, he enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.

vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati;Then, with the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.

pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati;Then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.Then, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.

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

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

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

‘Ime āsavā’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.With release, there is the knowledge, ‘Released.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

Ayaṁ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.This is called a person who neither torments himself nor is devoted to the practice of torturing himself, who neither torments others nor is devoted to the practice of torturing others. So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.Neither tormenting himself nor tormenting others, he dwells in the here-&-now free of hunger, unbound, cooled, sensitive to pleasure, with a Brahmā-like mind.”

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.

Kandarakasuttaṁ niṭṭhitaṁ paṭhamaṁ.