Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)I have heard ekaṁ samayaṁ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṁ ambavane pāsāde.
pāsāde → pāsāde nigaṇṭhanātaputtakālakiriyā (bj); pāsāde nigaṇṭhanāṭaputtakālaṅkiriyā (cck) | sakkesu → sakyesu (sya-all) | Sakyā → -1 Sd (corrected) Vedhaññānaṁ nāma Sakyānaṁ. (pts note)that on one occasion the Blessed One was staying among the Sakyans in the mansion in the mango grove of the Sakyan family called Vedhañña [Archer].

Nigaṇṭhanāṭaputtakālaṅkiriyā

Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
nāṭaputto → nātaputto (bj); nāthaputto (pts1ed) | adhunākālaṅkato → adhunā kālakato (bj, sya-all, pts) | nāṭaputto → nāthaputto (pts) | nātaputto → nāṭaputto (bj: machasaṁ) | nāṭaputto → nāthaputto (cck: sī. pī.) | Nāthaputto → So SS: Bmr K Nāṭa-, and below. Cp. D. xxxiii. 1. 6. (pts note) | + → nigaṇṭhanātaputtakālakiriyā (bjt) | + → nigaṇṭhanāṭaputtakālaṁkiriyā (ms2005)And on that occasion Nigaṇṭha Nāṭaputta had just died in Pāvā. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
kālaṅkiriyāya → kālakiriyāya (bj, sya-all, pts) | vitudantā → vitūdantā (pts) | vitūdantā → So St (and Childers); Scd Bmr K Sum vitud. (pts note) | kālaṅkiriyāya → kālaṁkiriyāya (ms2005) | bhaṇḍanajātā kalahajātā → bhaṇḍana-jātā kalaha-jātā (pts) | mukhasattīhi vitudantā → mukha-sattīhi vitūdantā (pts)On his death, the Nigaṇṭhas had split into two factions. They kept arguing, quarreling, & disputing, stabbing one another with weapons of the mouth:

“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
adhiciṇṇaṁ te → aviciṇṇante (bj) | avaca pacchāvacanīyaṁ → avacaha pacchā vacanīyaṁ (sya-all) | niggahito tvamasi cara vādappamokkhāya → niggahitosi paravādappamokkhāya (sya-all) | adhiciṇṇaṁ → aviciṇṇan (pts) | niggahito tvamasi → niggahīto si (pts) | -Aviciṇṇan → So SS Sum; Bmr K adhiciṇṇan; D. i. 1.18 aviciṇṇan. (pts note) | niggahīto → So SS; Bmr K niggahito. (pts note) | sahitaṁ me asahitaṁ te purevacanīyaṁ → sahitamme asahitante pure vacanīyaṁ (bjt) | sahitaṁ me asahitaṁ te purevacanīyaṁ → sahitamme asahitante pure vacanīyaṁ pacchā avacaha (th) | adhiciṇṇaṁ te → adhiciṇṇante (th) | dhammavinayaṁ → dhamma-vinayaṁ (pts) | micchāpaṭipanno tvamasi ahamasmi sammāpaṭipanno sahitaṁ → micchā-paṭipanno tvam asi aham asmi sammā-paṭipanno sahitam (pts) | asahitaṁ → asahitan (pts) | purevacanīyaṁ → pure vacanīyaṁ (pts)“You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!”

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.
Vadhoyeva kho → vadhoyeveko (mr) | vattati → anuvattati (sya-all, mr) | nāṭaputtiyesu vattati yepi → nātaputtiyesu anuvattati ye pi (bj) | kho → ko (sya-all) | nāṭaputtiyesu → nāthaputtiyesu (pts) | kho → vadho yeveko (bj: kām) | kho → vadhoyeveko (cck: ka.) | vattati → anuvattati (cck: syā. ka.) | kho → Bmr K ko. (pts note) | vattati → So SS; Bmr K anuvattati. (pts note) | vadhoyeva → vadho yeva (bjt, pts)Nothing but slaughter, as it were, was being committed among the Nigaṇṭha Nāṭa-sons. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
tepi → te tesu (mr) | nibbinnarūpā → nibiṇṇarūpā (pts1ed); nibbindarūpā (mr) | nāṭaputtassa → nātaputtassa (bj); nāthaputtassa (pts) | tepi → te tesu (bj) | nāṭaputtiyesu → nātaputtiyesu (bj) | durakkhāte → durākkhāte (sya-all) | nāṭaputtiyesu nibbinnarūpā → nāthaputtiyesu nibbiṇṇarūpā (pts) | tepi → te tesu (cck: ka.) | nibbinnarūpā → nibbindarūpā (cck: ka.) | pi → Bmr tesu. (pts note) | Nigaṇṭhesu → SS Nigaṇṭhiyesu. (pts note) | durakkhāte → So SS; Bmr durākkhāte; K durākhāte. (pts note) | aniyyānike → Sc always anīyy-; St anīy-. (pts note) | yepi → ye pi (bjt, pts) | odātavasanā tepi → odāta-vasanā te pi (pts) | nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā → nāthaputtiyesu nibbiṇṇarūpā viratta-rūpā paṭivāna-rūpā (pts) | dhammavinaye → dhamma-vinaye (pts) | asammāsambuddhappavedite bhinnathūpe → asammā-sambuddha ppavedite bhinna-thūpe (pts)Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seemed disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its foundation [now] broken, without an arbiter.

Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca:
vassaṁvuṭṭho → vassaṁ vuttho (bj, sya-all, pts1ed) | vassaṁvuṭṭho → vassaṁ vuttho (pts) | vuttho → massaṁ vuṭṭho (bj: machasaṁ) | vassaṁvuṭṭho → vassaṁvuttho (cck: sī. syā. pī.) | atha kho → athakho (th) | yenāyasmā → yen āyasmā (pts) | tenupasaṅkami upasaṅkamitvā → ten upasaṁkami upasaṁkamitvā (pts) | etadavoca → etad avoca (pts)Then Cunda the novice, who had spent the Rains at Pāvā, went to Ven. Ānanda at Sāmagāma and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to Ven. Ānanda, “nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.
nāṭaputto → nātaputto (bj); nāthaputto (pts) | adhunākālaṅkato → adhunā kālakato (bj, sya-all, pts)“Venerable sir, Nigaṇṭha Nāṭaputta has just died in Pāvā. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.
kālaṅkiriyāya → kālakiriyāya (bj, sya-all, pts) | pe → So Bmr K; SS repeat the whole. (pts note) | kālaṅkiriyāya → kālaṁkiriyāya (ms2005) | dvedhikajātā → dvedhika-jātā (pts) | bhinnathūpe appaṭisaraṇeti → bhinna-thūpe appaṭisaraṇe ti (pts)On his death, the Nigaṇṭhas have split into two factions. They keep arguing, quarreling, & disputing, stabbing one another with weapons of the mouth: ‘You don’t understand this Dhamma-Vinaya. I understand this Dhamma-Vinaya. How could you understand this Dhamma-Vinaya? You practice wrongly. I practice rightly. I’m consistent. You’re inconsistent. What should be said first, you said last. What should be said last, you said first. What you cogitated so long has been turned inside out. Your position has been overthrown. You’re trapped, so go try to release your position or disentangle yourself if you can!’ Nothing but slaughter, as it were, is being committed among the Nigaṇṭha Nāṭa-sons. Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seem disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its support [now] broken, without an arbiter.”

Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca:
etadavoca → etad avoca (pts)When this was said, Ven. Ānanda said to Cunda the novice, “atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya.
kathāpābhataṁ → kathā-pābhataṁ (pts)“Friend Cunda, there is warrant here for talking to the Blessed One. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti.
bhagavato ārocessāmā”ti → āroceyyāmāti (sya-all) | ārocessāmāti → āroceyyāmāti (sya-all) | ārocessāmā’ti → āroceyyāmā (bj: syā) | ārocessāmā’’ti → āroceyyāmāti (cck: syā.) | tenupasaṅkamissāma → tenupasaṁkamissāma (bjt) | āyāmāvuso → āyām āvuso (pts) | tenupasaṅkamissāma upasaṅkamitvā etamatthaṁ → ten upasaṁkamissāma upasaṁkamitvā etam atthaṁ (pts)Let’s go to the Blessed One and, on arrival, report this matter to him.”

“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
bhanteti → bhante ti (pts)“As you say, venerable sir,” Cunda the novice responded to Ven. Ānanda.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
upasaṁkamiṁsu → Scd upasaṁkami. (pts note) | atha kho → athakho (th) | tenupasaṅkamiṁsu upasaṅkamitvā → ten upasaṁkamiṁsu upasaṁkamitvā (pts) | bhagavantaṁ etadavoca → bhagavantam etad avoca (pts)Then Ven. Ānanda & Cunda the novice went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, Ven. Ānanda said to the Blessed One, “ayaṁ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato,
nāṭaputto → nātaputto (bj) | adhunākālaṅkato → adhunā kālakato (bj, sya-all, pts) | bhante nāṭaputto → nāthaputto (pts) | evamāha → evam āha (pts)“Lord, Cunda the novice, here, has said that Nigaṇṭha Nāṭaputta has just died in Pāvā. … tassa kālaṅkiriyāya bhinnā nigaṇṭhā …pe… bhinnathūpe appaṭisaraṇe’”ti.
kālaṅkiriyāya → kālakiriyāya (bj, sya-all, pts) | nigaṇṭhā → nigaṇṭhā dvedhikajātā (bj, pts) | appaṭisaraṇeti → appaṭisaraṇeti asammā sambuddhappavedita dhammavinayo (bj) | + → evañhetaṁ (th) | kālaṅkiriyāya → kālaṁkiriyāya (ms2005) | + → dvedhika-jātā (pts) | bhinnathūpe appaṭisaraṇeti → bhinna-thūpe appaṭisaraṇe ti (pts)Even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, seem disenchanted, disgusted, & repelled by the Nigaṇṭha Nāṭa-sons, and at how that poorly proclaimed Dhamma-Vinaya was poorly expounded, not leading out, not conducive to calming, expounded by one who was not rightly self-awakened, its support broken, without an arbiter.”

1. AsammāsambuddhappaveditadhammavinayaA Poorly-expounded Dhamma-Vinaya

“Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
cunda → cunda asammāsambuddhappavedite dhammavinaye (bj) | durakkhāte → durākkhāte (sya-all) | hetaṁ → h etaṁ (pts) | dhammavinaye → dhamma-vinaye (pts) | anupasamasaṁvattanike asammāsambuddhappavedite → anupasama-saṁvattanike asammāsambuddha-ppavedite (pts)“That’s the way it is, Cunda, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.

Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito,
asammāsambuddhappavedito → asmmāsambuddhappavedito (bj) | durakkhāto → durākkhāto (sya-all) | asammāsambuddho → asammā-sambuddho (pts) | asammāsambuddhappavedito → asammāsambuddha-ppavedito (pts)“There is the case, Cunda, where a teacher is not rightly self-awakened, and his Dhamma-Vinaya is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened. sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati.
anudhammacārī → anudhammacāri (pts) | ca → So Bmr K; SS omit. Cp. 6. (pts note) | sāmīcippaṭipanno → sāmīcipaṭipanno (bjt, th) | dhammānudhammappaṭipanno → dhammānudhammapaṭipanno (th) | dhammānudhammappaṭipanno → dhammānudhamma paṭipanno (pts) | sāmīcippaṭipanno → sāmīci-paṭipanno (pts) | anudhammacārī → anudhamma-cāri (pts)A disciple of that Dhamma does not dwell practicing the Dhamma in accordance with [that] Dhamma, practicing masterfully, living in line with [that] Dhamma, but deviates from it. So evamassa vacanīyo:
evamassa → evam assa (pts)He is to be told, ‘tassa te, āvuso, lābhā, tassa te suladdhaṁ,‘It is a gain for you, friend, well-gained by you, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito.
durakkhāto → durākkhāto (sya-all) | anupasamasaṁvattaniko asammāsambuddhappavedito → anupasama-saṁvattaniko asammāsambuddha-ppavedito (pts)that—when your teacher is not rightly self-awakened, and his Dhamma-Vinaya is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened— Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.
tvañ → Sc sāvako corrected to taṁ; Br tañ, and below. (pts note) | dhammānudhammappaṭipanno → dhammānudhammapaṭipanno (bjt, th, pts) | sāmīcippaṭipanno → sāmīcipaṭipanno (bjt, th) | tvañca → tvañ ca (pts) | sāmīcippaṭipanno → sāmīci-paṭipanno (pts)you are one who does not dwell practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, but deviates from it.’ Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṁ pāsaṁso.
satthāpi → satthā pi (bjt, pts) | dhammopi → dhammo pi (pts)There, Cunda, the teacher is to be criticized, the Dhamma is to be criticized, but the disciple is to be thus praised. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:“Whoever might say to such a disciple, ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti.
etāyasmā → et āyasmā (pts) | paññattoti → paññatto ti (pts)‘Come, friend, practice in line with the Dhamma as taught and formulated by your teacher’: Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ apuññaṁ pasavanti.
samādapeti → samādāpeti (cck: sī. ṭṭha.) | samādapito → samādāpito (cck: sī. ṭṭha.) | ca → Br adds taṁ. (pts note) | samādapeti → -4 Sc omits. (pts note) | tathattāya → Sd tathāttāya; Bmr tathatthāya, and below. (pts note) | yañca → yañ ca (pts)The person who urged him, the thing urged, and the person who practiced in line with what was urged would all produce much demerit. Taṁ kissa hetu?
pe → spelled out in full (th)Why is that? Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
durakkhāte → durākkhāte (sya-all) | hetaṁ → h etaṁ (pts) | dhammavinaye → dhamma-vinaye (pts) | anupasamasaṁvattanike asammāsambuddhappavedite → anupasama-saṁvattanike asammāsambuddha-ppavedite (pts)That’s the way it is, Cunda, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.

Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito,
durakkhāto → durākkhāto (sya-all) | asammāsambuddho → asammā-sambuddho (pts) | asammāsambuddhappavedito → asammāsambuddha-ppavedito (pts)“There is the case, Cunda, where a teacher is not rightly self-awakened, and his Dhamma-Vinaya is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened. sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati.
vattati → pavattati (sya-all) | dhammaṁ → -6 So Bmr K; SS dhammaṁ taṁ. (pts note) | vattati → So SS Bmr; K pavattati. (pts note) | sāmīcippaṭipanno → sāmīcipaṭipanno (bjt) | dhammānudhammappaṭipanno → dhammānudhamma-paṭipanno (pts) | sāmīcippaṭipanno anudhammacārī → sāmīci-paṭipanno anudhamma-cārī (pts)A disciple of that Dhamma dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, and acts to conform to it. So evamassa vacanīyo:
evamassa → evam assa (pts)He is to be told, ‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito.
durakkhāto → durākkhāto (sya-all) | anupasamasaṁvattaniko asammāsambuddhappavedito → anupasama-saṁvattaniko asammāsambuddha-ppavedito (pts)‘It is no gain for you, friend, poorly-gained by you, that—when your teacher is not rightly self-awakened, and his Dhamma-Vinaya, is poorly proclaimed, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened— Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti.
sāmīcippaṭipanno → sāmīcipaṭipanno (bjt) | tvañca → tvañ ca (pts) | dhammānudhammappaṭipanno → dhammānudhammapaṭipanno (pts) | sāmīcippaṭipanno anudhammacārī → sāmīci-paṭipanno anudhamma-cārī (pts)you are one who dwells practicing the Dhamma in accordance with [that] Dhamma, practicing masterfully, living in line with [that] Dhamma, and acts to conform to it.’ Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṁ gārayho.
sāvakopi → sāvako pi (bjt, pts) | satthāpi → satthā pi (pts) | dhammopi → dhammo pi (pts)There, Cunda, the teacher is to be criticized, the Dhamma is to be criticized, and the disciple is to be thus criticized. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:“Whoever might say to such a disciple, ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.
ñāyappaṭipanno → ñāyapaṭipanno (bjt) | addhāyasmā ñāyappaṭipanno ñāyamārādhessatīti → addhā yasmā ñāya-paṭipanno ñāyam ārādhessatīti (pts)‘Yes, friend, practicing the right way, you will succeed in the right way’: Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ apuññaṁ pasavanti.
pasaṁsito bhiyyoso mattāya vīriyaṁ → pasattho bhiyyosomattāya viriyaṁ (pts) | pasattho → So SS; Bmr K pasaṁsito. (pts note) | yañca → yañ ca (pts) | pasaṁsito bhiyyoso mattāya vīriyaṁ → pasattho bhiyyoso-mattāya viriyaṁ (pts)The person who praised him, the thing praised, and the person who, being praised, aroused even greater persistence would all produce much demerit. Taṁ kissa hetu?Why is that? Evañhetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
asammāsambuddhappavedite → asammāsambuddhappavedite sammāsambuddhappavedita dhammavinayo (bj) | durakkhāte → durākkhāte (sya-all) | evañhetaṁ → evaṁ hetaṁ (bjt) | evañhetaṁ → evaṁ h etaṁ (pts) | dhammavinaye → dhamma-vinaye (pts) | anupasamasaṁvattanike asammāsambuddhappavedite → anupasama-saṁvattanike asammā-sambuddha ppavedite (pts)That’s the way it is, Cunda, with a poorly proclaimed Dhamma-Vinaya, poorly expounded, not leading out, not conducive to calming, expounded by one who is not rightly self-awakened.

2. SammāsambuddhappaveditadhammavinayaA Well-expounded Dhamma-Vinaya

Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,
sammāsambuddho → sammā-sambuddho (pts) | sammāsambuddhappavedito → sammāsambuddha-ppavedito (pts)“There is the case, Cunda, where a teacher is rightly self-awakened, and his Dhamma-Vinaya, is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati.
dhammānudhammappaṭipanno viharati → dhammānudhammapaṭipanno viharasi (sya-all) | ca → So Bmr K, and below; SS omit. (pts note) | sāmīcippaṭipanno → sāmīcipaṭipanno (bjt, th) | dhammānudhammappaṭipanno → dhammānudhamma-paṭipanno (pts) | sāmīcippaṭipanno → sāmīci-paṭipanno (pts) | anudhammacārī → anudhamma-cārī (pts)A disciple of that Dhamma does not dwell practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, but deviates from it. So evamassa vacanīyo:
evamassa → evam assa (pts)He is to be told, ‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
upasamasaṁvattaniko sammāsambuddhappavedito → upasama-saṁvattaniko sammāsambuddha-ppavedito (pts)‘It is no gain for you, friend, poorly-gained by you, that—when your teacher is rightly self-awakened, and his Dhamma-Vinaya is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened— Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.
dhammānudhammappaṭipanno → dhammānudhammapaṭipanno (bjt, th) | sāmīcippaṭipanno → sāmīcipaṭipanno (bjt, th) | tvañca → tvañ ca (pts) | dhammānudhammappaṭipanno → dhammānudhamma-paṭipanno (pts) | sāmīcippaṭipanno → sāmīci-paṭipanno (pts) | anudhammacārī → anudhamma-cārī (pts)you are one who does not dwell practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, but deviates from it.’ Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvako ca tattha evaṁ gārayho.
dhammopi → dhammo pi (bjt, pts) | satthāpi → satthā pi (pts)There, Cunda, the teacher is to be praised, the Dhamma is to be praised, but the disciple is to be thus criticized. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:“Whoever might say to such a disciple, ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti.
etāyasmā → et āyasmā (pts) | paññattoti → paññatto ti (pts)‘Come, friend, practice in line with the Dhamma as taught and formulated by your teacher’: Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ puññaṁ pasavanti.
yañca → yaṁ ca (bjt) | yañca → yañ ca (pts)The person who urged him, the thing urged, and the person who practiced in line with what was urged would all produce much merit. Taṁ kissa hetu?Why is that? Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
sammāsambuddhappavedite → sammāsamabuddhappavedite (sya-all) | evañhetaṁ → evaṁ hetaṁ (bjt) | evañhetaṁ → evaṁ h etaṁ (pts) | upasamasaṁvattanike sammāsambuddhappavedite → upasama-saṁvattanike sammāsambuddha-ppavedite (pts)That’s the way it is, Cunda, with a well-proclaimed Dhamma-Vinaya, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.

Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,
sammāsambuddho → sammā-sambuddho (pts) | sammāsambuddhappavedito → sammāsambuddha-ppavedito (pts)“There is the case, Cunda, where a teacher is rightly self-awakened, and his Dhamma-Vinaya, is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati.
dhammānudhammappaṭipanno → dhammānudhammapaṭipanno (bjt) | sāmīcippaṭipanno → sāmīcipaṭipanno (bjt) | dhammānudhammappaṭipanno → dhammānudhamma-paṭipanno (pts) | sāmīcippaṭipanno anudhammacārī → sāmīci-paṭipanno anudhamma-cārī (pts)A disciple of that Dhamma dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, and acts to conform to it. So evamassa vacanīyo:
evamassa → evam assa (pts)He is to be told, ‘tassa te, āvuso, lābhā, tassa te suladdhaṁ,
lābhā → sulābhā (sya-all)‘It is a gain for you, friend, well-gained by you, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
satthā ca te → satthā ca te arahaṁ (sya-all, pts1ed) | sammāsambuddho → arahaṁ sammā sambuddho (pts) | te → satthā ca te arahaṁ (cck: syā.) | upasamasaṁvattaniko sammāsambuddhappavedito → upasama-saṁvattaniko sammāsambuddha-ppavedito (pts)that—when your teacher is rightly self-awakened, and his Dhamma-Vinaya is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened— Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti.
dhammānudhammappaṭipanno → dhammānudhammapaṭipanno (bjt) | sāmīcippaṭipanno → sāmīcipaṭipanno (bjt) | tvañca → tvañ ca (pts) | dhammānudhammappaṭipanno → dhammānudhamma-paṭipanno (pts) | sāmīcippaṭipanno anudhammacārī → sāmīci-paṭipanno anudhamma-cārī (pts)you are one who dwells practicing the Dhamma in accordance with the Dhamma, practicing masterfully, living in line with the Dhamma, and acts to conform to it.’ Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvakopi tattha evaṁ pāsaṁso.
evaṁ → Scd omit. (pts note) | satthāpi → satthā pi (bjt, pts) | dhammopi → dhammo pi (bjt, pts) | sāvakopi → sāvako pi (bjt, pts)There, Cunda, the teacher is to be praised, the Dhamma is to be praised, and the disciple is to be thus praised. Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:“Whoever might say to such a disciple, ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.
ñāyappaṭipanno → ñāyapaṭipanno (bjt) | addhāyasmā ñāyappaṭipanno ñāyamārādhessatīti → addhā yasmā ñāya-paṭipanno ñāyaṁ ārādhessatīti (pts)‘Yes, friend, practicing the right way, you will succeed in the right way’: Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ puññaṁ pasavanti.
pasaṁsito → pasattho (sya-all, pts1ed) | pasaṁsito bhiyyoso mattāya vīriyaṁ → pasattho bhiyyosomattāya viriyaṁ (pts) | pasaṁsito → pasattho (cck: syā.) | pasattho → So also K here; Bmr pasaṁsito. (pts note) | yañca → yaṁ ca (bjt) | yañca → yañ ca (pts)The person who praised him, the thing praised, and the person who, being praised, aroused even greater persistence would all produce much merit. Taṁ kissa hetu?Why is that? Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
sammāsambuddhappavedite → sammāsambuddhappavedite sāvakānutāpakarā satthukālakiriyā (bj) | evañhetaṁ → evaṁ hetaṁ (bjt) | evañhetaṁ → evaṁ h etaṁ (pts) | dhammavinaye → dhamma-vinaye (pts) | sammāsambuddhappavedite → sammāsambuddha-ppavedite (pts)That’s the way it is, Cunda, with a well-proclaimed Dhamma-Vinaya, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened.

3. SāvakānutappasatthuThe Complete Holy Life

Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,
pana → (sya-all) | pana → So SS; Bm K omit. (pts note) | ca → So SS Bmr; K omits. (pts note) | sammāsambuddho → sammā-sambuddho (pts) | upasamasaṁvattaniko sammāsambuddhappavedito → upasama-saṁvattaniko sammāsambuddha-ppavedito (pts)“There is the case, Cunda, where a teacher has appeared in the world, worthy & rightly self-awakened. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṁ kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
tesaṁ kevalaṁ paripūraṁ → nesaṁ kevalaparipūraṁ (bj) | na → nesaṁ satthu (sya-all) | tesaṁ → nesaṁ (sya-all) | sappāṭihīrakataṁ → sappāṭihirakataṁ (sya-all) | uttānīkataṁ → uttānikataṁ (pts) | sabbasaṅgāhapadakataṁ → sabbasaṅgāhapadagatantipi pāṭho (sya-all note) | sappāṭihirakataṁ → sappāṭihirikatantipi pāṭho (sya-all note) | assa → So SS Bmr; K pissa. (pts note) | tesaṁ → -6 So Scd; St na va nesaṁ; Bmr na ca nesaṁ; K nesaṁ satthu ca nesaṁ. 7 K adhikataṁ. (pts note) | sabba-saṅgāha-pada-kataṁ → So Bm K; Sct saṅgāha-pada-kataṁ (omit sabba); Sd (added below the line) saṁgāhapadhākataṁ; Br saṅgāhaka; K (note) sabbasaṅgāhapadagatantipi pāṭho. (pts note) | manussehi → Cp. xvi. 3. 8, ante, vol. ii., p. 106. But Sum explains: deva-lokato yāva manussa-lokā suppakāsitaṁ; and K prints yāva devamanussehi. Cp. Rhys Davids, Dialogues, II. 234. (pts note) | uttānīkataṁ sabbasaṅgāhapadakataṁ → uttāni-kataṁ sabba-saṅgāha-pada-kataṁ (pts) | yāva devamanussehi → yāvad eva manussehi (pts)But his disciples have not been instructed in the meaning/goal of the True Dhamma, nor has the complete holy life been entirely disclosed to them, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas. Atha nesaṁ satthuno antaradhānaṁ hoti.
hoti → Br hotīti. (pts note)Then their teacher disappears. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.
kālaṅkato anutappo → kālaṁ kato ānutappo (bj) | satthā → satthā ca (sya-all) | kālaṅkato → kālakato (sya-all, pts) | satthā → K adds ca, and below. (pts note)When a teacher of that sort has died, it is a matter of regret for his disciples. Taṁ kissa hetu?Why is that? ‘Satthā ca no loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
kevalaṁ paripūraṁ → kevalaparipūraṁ (bj) | āvikataṁ → āvīkataṁ (bj) | ca no → hi (sya-all) | camha → camhā (sya-all) | kevalaṁ → kevalañca (sya-all) | sappāṭihīrakataṁ → sappāṭihirakataṁ (sya-all) | uttānīkataṁ → uttānikataṁ (pts) | ca → So SS Bm; K hi; Br K omit no. (pts note) | amha → So Sc Bmr; Sdt amhi; K amhā, and below. (pts note) | āvikataṁ → Br āvīkataṁ, but āvikataṁ in 9; SS omit hoti. (pts note) | sabbasaṅgāha-pada-kataṁ → SS again omit sabba; Sd padaka. (pts note) | upasamasaṁvattaniko sammāsambuddhappavedito → upasama-saṁvattaniko sammāsambuddha-ppavedito (pts) | uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi → uttāni-kataṁ sabbasaṅgāha-pada-kataṁ sappāṭihīra-kataṁ yāvad eva manussehi (pts)Because: ‘A teacher has appeared in the world, worthy & rightly self-awakened. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. But we have not been instructed in the meaning/goal of the True Dhamma, nor has the complete holy life been entirely disclosed to us, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas, Atha no satthuno antaradhānaṁ hotī’ti.
hotīti → hoti (sya-all) | hotīti → So Bm K; SS hoti. (pts note)and now our teacher has disappeared.’ Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.
kālaṅkato anutappo → kālakato ānutappo (bj) | hoti → hoti sāvakānaṁ anānutappā satthukālakiriyā (bj) | satthā → satthā ca (sya-all) | kālaṅkato → kālakato (sya-all, pts)When a teacher of that sort has died, it is a matter of regret for his disciples.

4. Sāvakānanutappasatthu

Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
sammāsambuddho → sammā-sambuddho (pts) | upasamasaṁvattaniko sammāsambuddhappavedito → upasama-saṁvattaniko sammāsambuddha-ppavedito (pts)“But then there is the case, Cunda, where a teacher has appeared in the world, worthy & rightly self-awakened. And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
sappāṭihīrakataṁ → sappāṭihirakataṁ (sya-all) | uttānīkataṁ → uttānikataṁ (pts) | cassa → assa (pts) | kevalañca → kevalañ ca (pts) | uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi → uttāni-kataṁ sabba-saṅgāha-pada-kataṁ sappāṭihīra-kataṁ yāvad eva manussehi (pts)His disciples have been instructed in the meaning/goal of the True Dhamma, and the complete holy life has been entirely disclosed to them, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas. Atha nesaṁ satthuno antaradhānaṁ hoti.Then their teacher disappears. Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.
kālaṅkato ananutappo → kālakato anānutappo (bj, sya-all) | kālaṅkato → kālakato (pts) | ananutappo → K anānutappo. (pts note)When a teacher of that sort has died, it is a matter of no regret for his disciples. Taṁ kissa hetu?Why is that? ‘Satthā ca no loke udapādi arahaṁ sammāsambuddho.
satthā ca no → satthāpi (sya-all) | ca → K pi, omits ca. (pts note) | sammāsambuddho → sammā-sambuddho (pts)Because: ‘A teacher has appeared in the world, worthy & rightly self-awakened. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
sammāsambuddhappavedito → sammāsambuddha-ppavedito (pts)And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. Viññāpitatthā camha saddhamme, kevalañca no paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
camha → camhā (bj, sya-all) | āvikataṁ → āvīkataṁ (bj) | sappāṭihīrakataṁ → sappāṭihirakataṁ (sya-all) | uttānīkataṁ → uttānikataṁ (pts) | camha → amha (pts) | kevalañca → kevalañ ca (pts) | uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi → uttāni-kataṁ sabba-saṅgāha-padakataṁ sappāṭihīra-kataṁ yāvad eva manussehi (pts)And we have been instructed in the meaning/goal of the True Dhamma, and the complete holy life has been entirely disclosed to us, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas, Atha no satthuno antaradhānaṁ hotī’ti.
atha no → athakho (sya-all) | hotīti → hoti (sya-all) | hotīti → So Sc Bmr; K hoti; Sdt antaradhānanti. (pts note)and now our teacher has disappeared.’ Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.
kālaṅkato ananutappo → kālakato anānutappo (bj) | hoti → hoti brahmacariyaaparipūranādi kathā (bj) | kālaṅkato ananutappo hoti → kālakato anānutappo hotīti (sya-all) | kālaṅkato → kālakato (pts) | hoti → So SS Bmr; K hotīti. (pts note)When a teacher of that sort has died, it is a matter of no regret for his disciples.

5. Brahmacariyaaparipūrādikathā

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.
satthā → satthā ca (bj) | aṅgehi → aṅgeha (sya-all) | satthā → Bmr add ca. (pts note) | cepi → ce pi (bjt, pts) | vayoanuppatto → vayo anuppatto (bjt, th) | addhagato vayoanuppatto → addha-gato vayo anuppatto (pts)“Now, if a holy life is endowed with those factors, yet there is no teacher who is an elder, of long standing, long gone forth, senior, attained to old age, Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.
aṅgena → K tena tena, and below. (pts note) | evaṁ taṁ → evantaṁ (th) | tenaṅgena → ten aṅgena (pts)then a holy life of that sort is incomplete with regard to that factor.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.
ceva → ce pi (bj) | ca → K omits. (pts note) | eva → So SS; Bmr K ce pi, and below. (pts note) | vayoanuppatto → vayo anuppatto (bjt, th, pts) | ceva → cepi (th) | cirapabbajito → cira-pabbajito (pts)But when a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.
evaṁ taṁ → evantaṁ (th) | evaṁ → evan (pts) | tenaṅgena → ten aṅgena (pts)then a holy life of that sort is complete with regard to that factor.

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
bhikkhū → bhikkhu (bj) | khvassa → kho assa (pts) | viyattā → vyattā (pts) | vyattā → Bmr K viyattā. Cp. xvi. 3. 7, ante, vol. ii., p. 104. (pts note) | vinītā → Bmr vinitā. (pts note) | cepi → ce pi (bjt, pts) | vayoanuppatto → vayo anuppatto (bjt, th) | cirapabbajito addhagato vayoanuppatto → cira-pabbajito addha-gato vayo anuppatto (pts) | pattayogakkhemā → patta-yogakkhemā (pts)“But if a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, yet there are no elder monk disciples of his that are experienced, trained, mature, attained to security from the yoke, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
sahadhammehi suniggahitaṁ → sahadhammena suniggahītaṁ (pts) | suniggahītaṁ → So SS; Bmr K -gahitaṁ. (pts note) | sahadhammehi → saha dhammehi (bjt)able to teach the True Dhamma, able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles, Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.
evaṁ taṁ → evantaṁ (th) | tenaṅgena → ten aṅgena (pts)then a holy life of that sort is incomplete with regard to that factor.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
ceva → dvehi pi (bj) | bhikkhū → bhikkhu (bj) | kho → Br omits. (pts note) | pe → So SS throughout; Bmr K at greater length, and then omit pe. (pts note) | vayoanuppatto → vayo anuppatto (bjt, th) | ceva → cepi (th) | ceva → eva (pts) | cirapabbajito addhagato vayoanuppatto → cira-pabbajito addha-gato vayo anuppatto (pts) | cassa → assa (pts)But when a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, and there are elder monk disciples of his who are experienced, trained, mature, attained to security from the yoke, able to teach the True Dhamma, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
sahadhammehi → saha dhammehi (bjt) | sahadhammehi → sahadhammena (th)able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles, Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.
paripūraṁ → aparipūraṁ (pts) | evaṁ taṁ → evantaṁ (th)then a holy life of that sort is complete with regard to that factor.

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
bhikkhū → bhikkhu (bj) | viyattā → vyattā (pts) | vayoanuppatto → vayo anuppatto (bjt, th)“But if a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, and there are elder monk disciples of his who are experienced, trained, mature, attained to security from the yoke, able to teach the True Dhamma, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
sahadhammehi → saha dhammehi (bjt) | sahadhammehi → sahadhammena (th)able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles, No ca khvassa majjhimā bhikkhū sāvakā honti …pe…
bhikkhū → bhikkhu (bjt) | + → vinītā (bjt) | khvassa → khv assa (pts)yet there are no monk disciples of his of middle standing… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti …pe…
ssa → Bmr c'; assa; K ca. (pts note) | bhikkhū → bhikkhu (bjt) | + → vyattā (bjt) | khvassa → khv assa (pts)there are monk disciples of his of middle standing, yet no junior monk disciples of his… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti …pe…
honti → honti vyattā (bj) | bhikkhū → bhikkhu (bjt) | bhikkhū sāvakā → bhikkhuniyo sāvikā (th) | cassa → assa (pts) | khvassa → khv assa (pts)there are junior monk disciples of his, yet no elder nun disciples of his… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti …pe…
honti → honti vyattā (bj) | cassa → assa (pts) | khvassa → khv assa (pts)there are elder nun disciples of his, yet no nun disciples of his of middle standing… majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti …pe…
+ → vyattā (bjt) | cassa → assa (pts) | khvassa → khv assa (pts)there are nun disciples of his of middle standing, yet no junior nun disciples of his… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino …pe…
brahmacārino → brahmacārino vyattā (bj) | navā → na vā (bjt) | cassa → assa (pts) | pe → spelled out in full (pts) | + → assa (pts)there are junior nun disciples of his, yet no male lay disciples of his, householders wearing white, following the celibate life… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino …pe…
kāmabhogino → kāmabhogino vyattā (bj) | gihī → SS always gihi; Bm gīhi; Br K gihī. (pts note) | + → no ca khv assa (pts) | odātavasanā brahmacārino no ca khvassa → odāta-vasanā kāma-bhogino (pts) | + → assa (pts) | odātavasanā → odāta-vasanā (pts)there are male lay disciples of his, householders wearing white, following the celibate life, yet no male lay disciples of his, householders wearing white, partaking of sensuality… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe…
brahmacāriniyo → brahmacāriniyo vyattā (bj) | gihiniyo → So Br; SS gihi (as always); Bm gīhiniyo; K gihinī. (pts note) | khvassa → khv assa (pts) | odātavasanā → odāta-vasanā (pts)there are male lay disciples of his, householders wearing white, partaking of sensuality, yet no female lay disciples of his, householders wearing white, following the celibate life… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe…
kāmabhoginiyo → kāmabhoginiyo vyattā (bj) | gihiniyo → gihinī (th) | cassa → assa (pts) | odātavasanā → odāta-vasanā (pts) | pe → spelled out in full (pts) | + → assa (pts)there are female lay disciples of his, householders wearing white, following the celibate life, yet no female lay disciples of his, householders wearing white, partaking of sensuality… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṁ hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ …pe…
vitthārikaṁ → vitthāritaṁ (bj) | hoti → Bmr K hoti before iddhañ. Cp. D. xvi. 3. 8, ante, vol. ii., p. 106. (pts note) | bāhu-jaññaṁ → So SS Bmr; K bahu-. (pts note) | suppakāsitaṁ → Cp. D. xvi. 3. 8, ante, vol. ii., p. 106. (pts note) | + → vyattā (bjt) | gihiniyo → gihinī (th) | bāhujaññaṁ → bahujaññaṁ (th) | khvassa → khv assa (pts) | + → iddhañ eva (pts) | iddhañceva phītañca → phītañ ca (pts) | bāhujaññaṁ puthubhūtaṁ yāva devamanussehi → bāhu-jaññaṁ puthu-bhūtaṁ yāvad eva-manussehi (pts)there are female lay disciples of his, householders wearing white, partaking of sensuality, yet his holy life has not become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, no ca kho lābhaggayasaggappattaṁ.
vitthārikaṁ → vitthāritaṁ (bj) | lābhagga-yasagga-ppattaṁ → Sc -yasappattam; Bm yasaggapattaṁ; Br -saggappattaṁ. (pts note) | brahmacariyañcassa → brahmacariyaṁ cassa (bjt) | devamanussehi → deva manussehi (bjt) | iddhañceva → iddhañca (th) | bāhujaññaṁ → bahujaññaṁ (th) | brahmacariyañcassa → brahmacariyaṁ assa (pts) | iddhañceva phītañca → iddhañ eva phītañ ca (pts) | bāhujaññaṁ puthubhūtaṁ yāva devamanussehi → bāhu-jaññaṁ puthu-bhūtaṁ yāvad eva manussehi (pts)his holy life has become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings, yet has not attained supremacy in terms of gains & supremacy in terms of status, Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.
evaṁ taṁ → evantaṁ (th) | evaṁ → evan (pts) | tenaṅgena → ten aṅgena (pts)then a holy life of that sort is incomplete with regard to that factor.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
ceva → dvīhipi (bj) | vayoanuppatto → vayo anuppatto (bjt, th) | ceva → eva (pts) | addhagato vayoanuppatto → addha-gato vayo anuppatto (pts) | cassa → assa (pts) | viyattā → vyattā (pts)“But when a holy life is endowed with those factors, and there is a teacher who is an elder, of long standing, long gone forth, senior, attained to old age, and there are elder monk disciples of his who are experienced, trained, mature, attained to security from the yoke, able to teach the True Dhamma, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles; Majjhimā cassa bhikkhū sāvakā honti …
bhikkhū → bhikkhu (bj) | cassa → assa (pts)and there are monk disciples of his of middle standing; navā cassa bhikkhū sāvakā honti …
bhikkhū → bhikkhu (bj) | cassa → assa (pts)there are junior monk disciples of his; therā cassa bhikkhuniyo sāvikā honti …
cassa → assa (pts)there are elder nun disciples of his… majjhimā cassa bhikkhuniyo sāvikā honti …
cassa → assa (pts)nun disciples of his of middle standing… navā cassa bhikkhuniyo sāvikā honti …
cassa → assa (pts)junior nun disciples of his… upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino.
cassa → assa (pts) | odātavasanā → odāta-vasanā (pts)male lay disciples of his, householders wearing white, following the celibate life… Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino …
cassa → assa (pts) | odātavasanā kāmabhogino → odāta-vasanā kāma-bhogino (pts)male lay disciples of his, householders wearing white, partaking of sensuality… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo …
gihiniyo → gihinī (sya-all) | cassa → assa (pts)female lay disciples of his, householders wearing white, following the celibate life; upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …
gihiniyo → gihinī (sya-all) | cassa → assa (pts) | odātavasanā kāmabhoginiyo → odāta-vasanā kāma-bhoginiyo brahmacariyaṁ (pts)there are female lay disciples of his, householders wearing white, partaking of sensuality; brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, lābhaggappattañca yasaggappattañca.
vitthārikaṁ → vitthāritaṁ (bj) | bāhujaññaṁ → bahujaññaṁ (sya-all) | lābhaggappattañca yasaggappattañca evaṁ taṁ → lābhaggayasaggappattañca evantaṁ (sya-all) | brahmacariyañcassa → brahmacariyaṁ cassa (bjt) | brahmacariyañcassa → assa (pts) | iddhañceva phītañca → iddhañ eva phītañ ca (pts) | puthubhūtaṁ yāva devamanussehi → puthu-bhūtaṁ yāvad eva manussehi (pts) | lābhaggappattañca yasaggappattañca → lābhagga-yasagga-ppattañ ca (pts)and his holy life has become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings, and has attained supremacy in terms of gains & supremacy in terms of status, Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.
evaṁ taṁ → evantaṁ (th) | tenaṅgena → ten aṅgena (pts)then a holy life of that sort is complete with regard to that factor.

Ahaṁ kho pana, cunda, etarahi satthā loke uppanno arahaṁ sammāsambuddho.
sammāsambuddho → sammā-sambuddho (pts)“Cunda, I am now a teacher who has appeared in the world, worthy & rightly self-awakened. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
upasamasaṁvattaniko sammāsambuddhappavedito → upasama-saṁvattaniko sammāsambuddha-ppavedito (pts)And the Dhamma is well-proclaimed, well-expounded, leading out, conducive to calming, expounded by one who is rightly self-awakened. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
āvikataṁ → āvīkataṁ (bj); āvikataṁ hoti (sya-all) | sappāṭihīrakataṁ → sappāṭihirakataṁ (sya-all) | uttānīkataṁ sabbasaṅgāhapadakataṁ → uttānikataṁ saṅgāhapadakataṁ (pts) | āvikataṁ → K inserts hoti. (pts note) | kevalañca → kevalañ ca (pts) | uttānīkataṁ sabbasaṅgāhapadakataṁ → uttāni-kataṁ saṅgāha-pada-kataṁ (pts) | yāva devamanussehi → yāvad eva manussehi (pts)My disciples have been instructed in the meaning/goal of the True Dhamma, and the complete holy life has been entirely disclosed to them, made plain, with all its steps collected, complete with miracles, well-proclaimed as far as human beings & devas. Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.
vayoanuppatto → vayo anuppatto (bjt, th) | cirapabbajito addhagato vayoanuppatto → cira-pabbajito addha-gato vayo anuppatto (pts)I am now a teacher who is an elder, of long standing, long gone forth, senior, attained to old age.

Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
honti → (bj) | honti viyattā → vyattā (pts) | me → Sd omits. (pts note) | sāvakā → Br K insert honti. (pts note) | pattayogakkhemā → patta-yoga-kkhemā (pts)“There are now elder monk disciples of mine who are experienced, trained, mature, attained to security from the yoke, able to teach the True Dhamma, Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
sahadhammehi → sahadhammena (sya-all) | sahadhammehi suniggahitaṁ → sahadhammena suniggahītaṁ (pts) | sahadhammena → Bmr sahadhammehi. (pts note)able to trap with the True Dhamma any opposing doctrines that have arisen and—having trapped them—to teach the Dhamma complete with miracles. Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā …
etarahi → (pts) | sāvakā → sāvakā vyattā (pts) | vyattā → So SS; Bmr K omit; the rest to be supplied, without pe. (pts note)There are now monk disciples of mine of middle standing. santi kho pana me, cunda, etarahi navā bhikkhū sāvakā …There are now junior monk disciples of mine. santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā …There are now elder nun disciples of mine… santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā …nun disciples of mine of middle standing… santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā …
navā → -8 So Bmr K (as before); SS navā etarahi. (pts note)junior nun disciples of mine… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino …
odātavasanā → odāta-vasanā (pts)male lay disciples of mine, householders wearing white, following the celibate life… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino …
odātavasanā → odāta-vasanā (pts)male lay disciples of mine, householders wearing white, partaking of sensuality… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo …
gihiniyo odātavasanā brahmacāriniyo → gihinī (th) | odātavasanā → odāta-vasanā (pts)female lay disciples of mine, householders wearing white, following the celibate life. santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo …
kāmabhoginiyo → kāma-bhoginiyo (pts)There are now female lay disciples of mine, householders wearing white, partaking of sensuality; etarahi kho pana me, cunda, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ.
vitthārikaṁ → vitthāritaṁ (bj) | kho → (sya-all) | bāhujaññaṁ → bahujaññaṁ (sya-all) | iddhañceva → iddhaṁ ceva (bjt) | yāva devamanussehi → yāvadeva manussehi (bjt) | iddhañceva phītañca → iddhañ ca phītañ ca (pts) | bāhujaññaṁ puthubhūtaṁ yāva devamanussehi → bāhu-jaññaṁ puthu-bhūtaṁ yāvad eva manussehi (pts)and my holy life has now become powerful, prosperous, detailed, well-populated, wide-spread, proclaimed among devas & human beings.

Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṁ, cunda, aññaṁ ekasatthārampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāhaṁ.
ekasatthārampi → ekaṁ satthāraṁpi (sya-all, pts) | ekaṁ → Scd Bmr eka-; St K ekaṁ. (pts note) | yatharivāhaṁ → Sdt add Cunda. (pts note) | evaṁlābhaggayasaggappattaṁ → evaṁ lābhaggayasaggappattaṁ (bjt) | ekasatthārampi → ekaṁ satthāram pi (pts) | evaṁlābhaggayasaggappattaṁ → evaṁ lābhagga-yasagga-ppattaṁ (pts)“Cunda, to the extent that I am now a teacher who has appeared in the world, I do not see any other teacher who has attained supremacy in terms of gains & supremacy in terms of status equal to what I have. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno;
pana → pana me (sya-all); (pts) | saṅgho → saṁghā (pts) | gaṇo vā → gaṇā (pts) | uppanno → uppannā (pts) | kho → Bmr add pana; K pana me. (pts note) | uppannā → -4-4 So SS; Bmr K all singular, saṅgho, gaṇo, uppanno. (pts note) | saṅgho → saṁgho (ms2005)And to the extent that my community or group has appeared in the world, nāhaṁ, cunda, aññaṁ ekasaṅghampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāyaṁ, cunda, bhikkhusaṅgho.
ekasaṅghampi → ekaṁ saṁghampi (cck, sya-all, pts) | yatharivāyaṁ → yathariva (sya-all) | evaṁlābhaggayasaggappattaṁ yatharivāyaṁ → evaṁ lābhaggayasaggappattaṁ yathariva (pts) | yathariva → Bmr yatharivāhaṁ. (pts note) | ekasaṅghampi → ekasaṁghampi (bjt, ms2005) | ekasaṅghampi → ekaṁ saṅghaṁpi (th) | bhikkhusaṅgho → bhikkhusaṁgho (ms2005) | ekasaṅghampi → ekaṁ saṁghaṁ pi (pts) | evaṁlābhaggayasaggappattaṁ yatharivāyaṁ → evaṁ lābhagga-yasagga-ppattaṁ yathariva (pts)I do not see any other community that has attained supremacy in terms of gains & supremacy in terms of status, equal to what the Saṅgha of monks has. Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya:
taṁ → Bmr omit. (pts note) | sammā vadamāno → sammā-vadamāno (pts)“If one speaking rightly were to say, ‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti.
sabbākārasampannaṁ → (bj) | kevalaṁ paripūraṁ → kevalaparipūraṁ (bj, sya-all, pts) | sabbākāraparipūraṁ anūnamanadhikaṁ → sabbakāraparipūraṁ anūnaṁ anadhikaṁ (sya-all) | sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ → sabbākāra-sampannaṁ sabbākāra-paripūraṁ anūnaṁ anadhikaṁ (pts) | kevalaṁ paripūraṁ → kevala-paripūraṁ (pts) | suppakāsitanti → suppakāsitan ti (pts)‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking & nothing in excess,’ Idameva taṁ sammā vadamāno vadeyya:
idameva → idam eva (pts) | sammā vadamāno → sammā-vadamāno (pts)he would, speaking rightly, say it of this: ‘sabbākārasampannaṁ …pe… suppakāsitan’ti.
sabbākārasampannaṁ → sabbākārasampannaṁ sabbākāraparipūraṁ (sya-all) | suppakāsitanti udako → brahmacariyaṁ suppakāsitan ti uddako (pts) | sabbākārasampannaṁ → sabbākāra-sampannaṁ (pts)‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking & nothing in excess.’

Udako sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati:
Udako → uddako (bj, sya-all, pts1ed) | sudaṁ → udako sudaṁ (bj: machasaṁ) | Udako → uddako (cck: sī. syā. pī.) | sudaṁ → So SS K Sum; Bmr udakāpuraṁ. (pts note)“Udaka Rāmaputta once made this statement: ‘passaṁ na passatī’ti.
passatīti → Sdt passan na passāmīti: Sc passantapassaviti; Bmr K passaṁ na passatīti. (pts note)‘Seeing, one doesn’t see.’ Kiñca passaṁ na passatīti?
ca → So SS Bmr; K ci. (pts note) | passatīti → SS add ca (St cak). (pts note) | passatīti → passatī ti (bjt) | kiñca passaṁ → kiñ ca passan (pts)And what is it that, ‘seeing, one doesn’t see’? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati.
na passati → na passatīti (sya-all, mr) | khvassa → khurassa (sya-all) | na → So Sct; Sd kotassanaṁ; Bmr khv assa na; K khurassa na. (pts note) | sādhunisitassa → sādhu nisitassa (bjt) | sādhunisitassa talamassa → sādhu-nisitassa talam assa (pts) | dhārañca khvassa → dhārañ ca kho tassa (pts)One sees the blade of a well-sharpened razor, but not the edge of the razor. Idaṁ vuccati:
vuccati → vuccati cunda (bj, sya-all)This, Cunda, is called, ‘passaṁ na passatī’ti.
passatīti → passati (bj) | passaṁ → cunda passan (pts)‘seeing, one doesn’t see.’ Yaṁ kho panetaṁ, cunda, udakena rāmaputtena bhāsitaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ khurameva sandhāya.
yaṁ → taṁ (sya-all) | Taṁ → Sdt omit down to evaṁ; Sc K taṁ; Bmr yaṁ. (pts note) | sandhāya → -13 So Bmr K; Sc khuracundamevasandhā. (pts note) | udakena → uddakena (bjt, th, pts) | anatthasaṁhitaṁ → anatthasañhitaṁ (th) | panetaṁ → pan etaṁ (pts) | anatthasaṁhitaṁ khurameva → anattha-saṁhitaṁ khuram eva (pts)But this statement of Uddaka Rāmaputta is base, vulgar, common, ignoble, unprofitable, dealing only with a razor. Yañca taṁ, cunda, sammā vadamāno vadeyya:
Yañca taṁ → yañcetaṁ (bj, sya-all, mr) | yañca taṁ → yañcetaṁ (bj, sya-all) | taṁ → yañcetaṁ (cck: syā. ka.) | taṁ → So Sc; Bmr K cetaṁ. (pts note) | yañca → yañ ca (pts) | sammā vadamāno → sammā-vadamāno (pts)“But how would one, speaking rightly, say, ‘Seeing, one doesn’t see’? One speaking rightly, would say just this: ‘passaṁ na passatī’ti, idameva taṁ sammā vadamāno vadeyya:
idameva taṁ → idamevetaṁ (bj, mr) | taṁ → idamevetaṁ (cck: ka.) | idameva → idam eva (pts) | sammā vadamāno → sammā-vadamāno (pts)‘Seeing, one doesn’t see.’ ‘passaṁ na passatī’ti. Kiñca passaṁ na passatīti?
passatīti → passatī ti (bjt) | kiñca → kiñ ca (pts)And what is it that, ‘seeing, one doesn’t see’? Evaṁ sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitanti, iti hetaṁ passati.
paripūraṁ → parisuddhataraṁ (bj, sya-all, mr); paripūrataraṁ (?) | hetaṁ passati → na passatīti (sya-all, mr) | kevalaṁ paripūraṁ → kevalaparipūraṁ (bj, sya-all) | passati → suppakāsitaṁ, iti hetaṁ na passatīti (cck: syā. ka.) | passati → So SS; Bmr K na passatīti. (pts note) | anūnamanadhikaṁ → anūnaṁ anadhikaṁ (bjt, th) | sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ → sabbākāra-sampannaṁ sabbākāra-paripūraṁ anūnaṁ anadhikaṁ (pts) | kevalaṁ paripūraṁ → kevala-paripūraṁ (pts) | suppakāsitanti → suppakāsitan ti (pts) | hetaṁ → h etaṁ (pts)Such a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess: This is what one sees. Idamettha apakaḍḍheyya, evaṁ taṁ parisuddhataraṁ assāti, iti hetaṁ na passati.
passati → passatīti (sya-all) | passati → na passatīti (cck: syā. ka.) | passati → So SS; Bmr K passatīti. (pts note) | evaṁ taṁ → evantaṁ (th) | idamettha → idam ettha (pts) | evaṁ → evan (pts) | hetaṁ → h etaṁ (pts)One doesn’t see, ‘If this were taken away from here, it would become purer.’ Idamettha upakaḍḍheyya, evaṁ taṁ paripūraṁ assāti, iti hetaṁ na passati.
paripūraṁ → parisuddhataraṁ (bj) | evaṁ taṁ paripūraṁ → evantaṁ parisuddhataraṁ (sya-all) | paripūraṁ → parisuddhataraṁ (cck: syā. ka.); paripūrataraṁ (cck: ?) | paripūraṁ → So SS; Bmr K parisuddhataraṁ. (pts note) | idamettha → idam ettha (pts) | evaṁ → evan (pts) | hetaṁ → h etaṁ (pts)One doesn’t see, ‘If this were added here, it would become more complete.’ Idaṁ vuccati, cunda:
cunda → (bj, sya-all)This is called, ‘passaṁ na passatī’ti.‘seeing, one doesn’t see.’ Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya:
sammā vadamāno → sammāvadamāno (pts)“Cunda, if one speaking rightly were to say, ‘sabbākārasampannaṁ …pe…
sabbākārasampannaṁ → sabbākāra-sampannaṁ (pts)‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess,’ brahmacariyaṁ suppakāsitan’ti.
suppakāsitanti → suppakāsitan ti (pts)he would, speaking rightly, Idameva taṁ sammā vadamāno vadeyya:
idameva taṁ → idametaṁ (sya-all) | etaṁ → Bmr idam eva taṁ. (pts note)say it of this: ‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti.
kevalaṁ paripūraṁ → kevalaparipūraṁ (bj, sya-all, pts) | suppakāsitanti → suppakāsitanti saṅgāyitabbā dhammā (bj) | anūnamanadhikaṁ → anūnaṁ anadhikaṁ (bjt, th, pts) | sabbākārasampannaṁ → sabbākāra-sampannaṁ (pts) | kevalaṁ paripūraṁ → kevala-paripūraṁ (pts) | suppakāsitanti → suppakāsitan ti (pts)‘a well-expounded, entirely complete, well-proclaimed holy life, consummate in all its aspects, complete in all its aspects, with nothing lacking and nothing in excess.’

6. SaṅgāyitabbadhammaThat this Holy Life May Long Endure

Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
vo → te (sya-all) | na vivaditabbaṁ → vicaritabbaṁ (sya-all) | tadassa → tadasseva (sya-all) | vo → K te. (pts note) | dhammā → Bmr omit. (pts note) | vivaditabbaṁ → K viparitabbaṁ, and below. (pts note) | assa → K asseva. (pts note) | tasmātiha → tasmāt iha (pts) | sabbeheva → sabbeh eva (pts) | byañjanena byañjanaṁ → vyañjanena vyañjanaṁ (pts) | ciraṭṭhitikaṁ tadassa bahujanahitāya bahujanasukhāya → cira-ṭṭhitikaṁ tad assa bahujana-hitāya bahujana-sukhāya (pts) | devamanussānaṁ → deva-manussānaṁ (pts)“Therefore, Cunda, with regard to the qualities I have taught, having directly known them, you should all, having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas. Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
te → vo (bj) | na vivaditabbaṁ → vicaritabbaṁ (sya-all) | tadassa → tadasseva (sya-all) | te → Bmr vo. (pts note) | dhammā → So SS; Bmr K dhammā mayā. (pts note) | sabbeheva → sabbeh eva (pts) | byañjanena byañjanaṁ → vyañjanena vyañjanaṁ (pts) | ciraṭṭhitikaṁ tadassa bahujanahitāya bahujanasukhāya → cira-ṭṭhitikaṁ tad assa bahujana-hitāya bahujana-sukhāya (pts) | devamanussānaṁ → deva-manussānaṁ (pts)And which are the qualities I have taught that you should all, having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas? Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
bojjhaṅgā → sambojjhaṅgā (sya-all) | bojjhaṅgā → K sambojjhaṅgā. (pts note) | seyyathidaṁ → seyyathīdaṁ (bjt, th, pts) | sammappadhānā → samma ppadhānā (pts) | iddhipādā pañcindriyāni → iddhi-pādā pañc indriyāni (pts)The four establishings of mindfulness, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors for awakening, the noble eightfold path. Ime kho te, cunda, dhammā mayā abhiññā desitā.These are the qualities I have taught that you should all, Yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
na vivaditabbaṁ → vicaritabbaṁ (sya-all) | tadassa → tadasseva (sya-all) | + → saññāpetabba vidhi tesaṁ (bjt) | sabbeheva saṅgamma → sabbeh eva saṁgamma (pts) | byañjanena byañjanaṁ → vyañjanena vyañjanaṁ (pts) | ciraṭṭhitikaṁ tadassa bahujanahitāya bahujanasukhāya → cira ṭṭhitikaṁ tad assa bahujana-hitāya bahujana-sukhāya (pts) | devamanussānaṁ → deva-manussānaṁ (pts)having assembled & gathered together, recite & compare meaning with meaning, expression with expression, so that this holy life may long endure & remain steadfast for the benefit, welfare, & happiness of the multitude; out of sympathy for the world; for the benefit, welfare, & happiness of human beings & devas. In them, you should train yourselves harmoniously, cordially, without dispute.

7. SaññāpetabbavidhiReaching Agreement

Tesañca vo, cunda, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññataro sabrahmacārī saṅghe dhammaṁ bhāseyya.
sikkhataṁ → sikkhitabbaṁ (bahūsu) | tesañca → saññāpetabba vidhi tesaṁ ca (bj) | sikkhataṁ → sikkhitabbaṁ (bj, sya-all, pts) | vo → kho (sya-all) | saṅghe → saṅgho (sya-all) | sikkhataṁ → sikkhitabbaṁ (cck: bahūsu) | vo → K kho. (pts note) | sikkhitabbaṁ → So Bmr K; SS sikkhataṁ. (pts note) | saṅghe → saṁghe (bjt, ms2005) | tesañca → tesañ ca (pts)“If one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, Tatra ce tumhākaṁ evamassa:
evamassa → evam assa (pts)and if the thought occurs to you, ‘ayaṁ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti.
ceva → yo ceva (sya-all, pts1ed); yañceva (mr) | kho → kho āvuso (sya-all) | kho → K inserts āvuso. (pts note) | ropetīti → K rocetīti, and below. (pts note) | atthañceva → atthañ eva (pts) | byañjanāni → vyañjanāni (pts)‘Friends, this venerable one has grasped the wrong meaning and picked up the wrong expression,’ Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
na paṭikkositabbaṁ → nappaṭikkositabbaṁ (bjt, th) | neva → n eva (pts) | evamassa → evam assa (pts)you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?
imesañca → imesaṁ (sabbattha) | imesañca → imesaṁ vā (bj, sya-all) | vā → (sya-all) | imesañca byañjanānaṁ → imesaṁ vā vyañjanānaṁ (pts) | imesañca → imesaṁ vā (cck: syā. pī. ka.); imesaṁ (cck: sī.) | vā → K omits. (pts note) | vā → So Bmr K; Scdt omit. (pts note) | vā → So Sdt Bmr K; Sc omits. (pts note) | katamo → Br adds vā. (pts note) | opāyikataroti → opāyikataro ti (bjt, pts) | byañjanāni → vyañjanāni (pts)‘With regard to this meaning, friend, there are these expressions or those expressions. Which are the more pertinent? And with regard to these expressions, there is this meaning or that meaning. Which is the more pertinent?’ So ce evaṁ vadeyya:“If he should say, ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.
yā ceva → yāneva (bj) | imesañca → imesaṁ (bj, sya-all) | yā → yāni (sya-all); yo (sya-all) | imesañca byañjanānaṁ ayameva → imesaṁ vyañjanānaṁ ayam eva (pts) | ceva → yañceva (sī. ka.), ṭīkā oloketabbā (cck note) | imesañca → imedaṁ (cck: sabbattha) | ceva → yañceva (sī. ka.), ṭīkā oloketabbā (cck note) | eva → So Sd K; Sc yāni ce; Bm Sum-Bm yāceva; Br yañceva. (pts note) | yo → So K; SS Br yañ; Bm yā. (pts note)‘Friends, with regard to this meaning, these expressions are more pertinent than those; and with regard to these expressions, this meaning is more pertinent than that,’ So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā.
anapasādetvā sveva → na apasādetvā so va (pts) | ussādetabbo → So SS K Sum-Scd; Bmr Sum-Br ussāretabbo, and after. (pts note) | apasādetabbo → So SS K; Bmr apasāretabbo, and after. (pts note) | apasādetvā → -14 So SS; Bmr K anap-. (pts note) | va → So SS; Bmr K sveva. (pts note) | sveva → sve va (bjt) | tesañca → tesaṁ ca (bjt) | neva → n eva (pts) | tesañca byañjanānaṁ → tesañ ca vyañjanānaṁ (pts)then he is neither to be praised nor disparaged. Neither praising nor disparaging him, you should show him how to examine that meaning & those expressions.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
saṅghe → saṅgho (sya-all) | saṅghe → saṁghe (ms2005) | aparopi → aparo pi (pts)“If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, Tatra ce tumhākaṁ evamassa:
Tatra → So Bmr K; SS tattha. (pts note) | evamassa → evam assa (pts)and if the thought occurs to you, ‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti.
kho → K omits. (pts note) | atthañhi → atthaṁ hi (bjt, pts) | byañjanāni → vyañjanāni (pts)‘Friends, this venerable one has grasped the wrong meaning but picked up the right expression,’ Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
na paṭikkositabbaṁ → nappaṭikkositabbaṁ (bjt, th) | neva → n eva (pts) | evamassa → evam assa (pts)you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?
opāyikataroti → opāyikataro ti (bjt, pts) | byañjanānaṁ → vyañjanānaṁ (pts)‘With regard to these expressions, there is this meaning or that meaning. Which is the more pertinent?’ So ce evaṁ vadeyya:“If he should say, ‘imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.
yā → yo (sya-all) | Imesaṁ → Bmr tesaṁ; K adds nu. (pts note) | yo → Bm yā; Br yañ. (pts note) | byañjanānaṁ ayameva → vyañjanānaṁ ayam eva (pts) | yā ceva esoti → yo eva eso ti (pts)‘Friends, with regard to these expressions, this meaning is more pertinent than that,’ So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tasseva atthassa nisantiyā.
tasseva → tassa ca (sya-all) | sveva → so yeva (pts) | yeva → Bmr K sveva, and below. (pts note) | ev → K tassa ca. (pts note) | atthassa → Sc adds tesañ ca vyañjanānaṁ. (pts note) | neva → n eva (pts) | tasseva → tass ev (pts)then he is neither to be praised nor disparaged. Neither praising nor disparaging him, you should show him how to examine that meaning.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
aparopi ce → aparo pana (bj) | saṅghe → saṅgho (sya-all) | saṅghe → SS insert vā. (pts note) | saṅghe → saṁghe (ms2005) | aparopi → aparo pi (pts)“If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, Tatra ce tumhākaṁ evamassa:
evamassa → evam assa (pts)and if the thought occurs to you, ‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti.
atthañhi → atthaṁ hi (bjt, th, pts) | byañjanāni → vyañjanāni (pts)‘Friends, this venerable one has grasped the right meaning but picked up the wrong expression,’ Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
na paṭikkositabbaṁ → nappaṭikkositabbaṁ (bjt, th) | neva → n eva (pts) | evamassa → evam assa (pts)you should express neither delight nor scorn. Neither delighting nor scorning, you should say to him, ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti?
imāni vā → imāneva (bj, sya-all) | vā byañjanāni → ca vyañjanāni (pts) | ca → Bmr K imān'; eva. (pts note) | vā → Bmr omit. (pts note) | opāyikatarānīti → opāyikatarānī ti (bjt)‘With regard to this meaning, friend, there are these expressions or those expressions. Which are the more pertinent?’ So ce evaṁ vadeyya:“If he should say, ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti.
opayikatarāni yā → opāyikatarā va yāni (bj); opāyikatarāni yāni (sya-all) | yā → yāni (cck) | kho āvuso → nu khvāvuso (sya-all) | etānīti → yāceva otāni (bj: sīmu) | nu → Bmr omit. (pts note) | kho → K khv. (pts note) | yāni → Bmr yā. (pts note) | imāneva byañjanāni opayikatarāni yā ceva → imān eva vyañjanāni opāyikatarāni yāni eva (pts)‘Friends, with regard to this meaning, these expressions are more pertinent than those,’ So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā.
sveva → so yeva (pts) | tesaññeva byañjanānaṁ → tesaṁ ñeva vyañjanānaṁ (pts) | tesaññeva → tesaṁyeva (th) | neva → n eva (pts)then he is neither to be praised nor disparaged. Neither praising nor disparaging him, you should show him how to examine those expressions.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
saṅghe → saṅgho (sya-all) | saṅghe → saṁghe (ms2005) | aparopi → aparo pi (pts)“If another one of your fellows in the holy life should speak of the Dhamma in the Saṅgha, Tatra ce tumhākaṁ evamassa:
evamassa → evam assa (pts)and if the thought occurs to you, ‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti.
atthañceva → atthaññeva (sya-all); atthaṁ ñeva (pts) | ca → (sya-all) | byañjanāni ca → vyañjanāni (pts)‘Friends, this venerable one has grasped the right meaning and picked up the right expression,’ Tassa ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ;saying, ‘Excellent,’ you should express delight & rejoice in his statement. tassa ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo:
Tassa → SS omit. (pts note) | evamassa → evam assa (pts)Expressing delight & rejoicing in his statement, saying, ‘Excellent,’ you should say to him, ‘lābhā no, āvuso, suladdhaṁ no, āvuso,‘It’s a gain for us, friend, a great gain, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan’ti.
sabrahmacāriṁ → brahmacāriṁ (bj) | byañjanupetanti → byañjanupetanti paccayānuññātakāraṇaṁ (bj, cck) | passāma → sarissāma (sya-all) | atthupetaṁ byañjanupetanti na vo → atthūpetaṁ vyañjanūpetan ti navaṁ (pts) | passāma → K sarissāma. (pts note)that we see a venerable one like you who has entered into the meaning and the expression in this way.’

8. PaccayānuññātakāraṇaThe Pleasures of the Holy Life

Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi.
Navaṁ → So Sct; Sd namo; Bmr K na vo. (pts note) | diṭṭhadhammikānaṁyeva → diṭṭhadhammikānaṁ yeva (bjt) | diṭṭhadhammikānaṁyeva → diṭṭha-dhammikānaṁ yeva (pts)“Cunda, I don’t teach you the Dhamma only for the restraint of effluents in the present life, Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi.
samparāyikānaṁyeva → samparāyikānaṁ yeva (bjt, pts)nor do I teach you the Dhamma only for the warding off of effluents in the afterlife. Diṭṭhadhammikānaṁ cevāhaṁ, cunda, āsavānaṁ saṁvarāya dhammaṁ desemi;
evāhaṁ → So Sc Bmr K; Sdt cāhaṁ. (pts note) | diṭṭhadhammikānaṁ cevāhaṁ → diṭṭha-dhammikānaṁ evāhaṁ (pts)I teach you the Dhamma both for the restraint of effluents in the present life samparāyikānañca āsavānaṁ paṭighātāya.
ca → cāti (bahūsu) | paṭighātāya → Sc inserts dhammaṁ desemi. (pts note) | samparāyikānañca → samparāyikānaṁ ca (th) | samparāyikānañca → samparāyikānañ ca (pts)and for the warding off of effluents in the afterlife.

Tasmātiha, cunda, yaṁ vo mayā cīvaraṁ anuññātaṁ, alaṁ vo taṁ
tasmātiha → tasmā tiha (bjt) | tasmātiha → tasmāt iha (pts)“Therefore, the robe I have allowed you is enough simply yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ.
ḍaṁsamakasavātātapasarīsapasamphassānaṁ → ḍaṁsamakasavātātapasiriṁsapasamphassānaṁ (bj, sya-all, pts) | hirikopīnapaṭicchādanatthaṁ → hirikopinapaṭicchādanatthaṁ (sya-all) | ḍaṁsamakasavātātapasarīsapa → siriṁsapa (cck: syā.) | ḍaṁsamakasavātātapasarīsapasamphassānaṁ → ḍaṁsamakasavātātapasarīsapa samphassānaṁ (my) | yāvadeva → yāvad eva (pts) | ḍaṁsamakasavātātapasarīsapasamphassānaṁ → ḍaṁsa-makasa-vātātapasiriṁsapa-samphassānaṁ (pts) | yāvadeva hirikopīnapaṭicchādanatthaṁ → yāvad eva hirikopīna-paṭicchādanatthaṁ (pts)to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for the purpose of covering the parts of the body that cause shame. Yo vo mayā piṇḍapāto anuññāto, alaṁ vo so
vo so → veso (bj)“The alms food I have allowed you is enough simply yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.
ca → cāti (bj, sya-all, pts) | vihiṁsūparatiyā → vihiṁsuparatiyā (sya-all) | ca → cāti (cck: bahūsu) | yātrā → Bm yatrā. (pts note) | yāvadeva → yāvad eva (pts) | purāṇañca → purāṇañ ca (pts) | navañca → navañ ca (pts)for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘Thus will I destroy old feelings (of hunger) and not create new feelings (from overeating). I will maintain myself, be blameless, & live in comfort.’ Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ“The lodgings I have allowed you are enough simply yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.
ḍaṁsamakasavātātapasarīsapasamphassānaṁ → ḍaṁsamakasavātātapasiriṁsapasamphassānaṁ (bj, sya-all); daṁsamakasa vātātapa siriṁsapasamphassānaṁ (pts) | utuparissayavinodanapaṭisallānārāmatthaṁ → utuparissayavinodanaṁ paṭisallānārāmatthaṁ (bj, sya-all) | yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ → yāvad eva utuparissayavinodakaṁ paṭisallāṇārāmatthaṁ (pts) | utuparissayavinodanapaṭisallānārāmatthaṁ → utuparissayavinodana paṭisallānārāmatthaṁ (my) | ḍaṁsamakasavātātapasarīsapasamphassānaṁ → daṁsa-makasa vātātapa siriṁsapa-samphassānaṁ (pts) | yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ → yāvad eva utu-parissaya-vinodakaṁ paṭisallāṇārāmatthaṁ (pts)to counteract cold, to counteract heat, to counteract the touch of flies, mosquitoes, wind, sun, & reptiles; simply for protection from the inclemencies of weather and for the enjoyment of seclusion. Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṁ vo so
gilānapaccayabhesajjaparikkhāro → gilānapaccayabhesajja parikkhāro (my) | gilānapaccayabhesajjaparikkhāro → gilāna-paccaya bhesajja-parikkhāro (pts)“The medicinal requisites used for curing the sick that I have allowed you are enough simply yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya abyāpajjaparamatāya.
abyāpajjaparamatāya → abyāpajjhaparamatāyā ti (bj, sya-all, pts) | abyāpajjaparamatāya → abyāpajjhaparamatāyāti (cck: sī. syā. pī.); abyābajjhaparamatāya (cck: ?) | yāvadeva → yāvad eva (pts)to counteract any pains of illness that have arisen and for maximum freedom from disease.

9. SukhallikānuyogaIndulgence in Pleasure

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts) | aññatitthiyā → añña-titthiyā (pts)“Now, it’s possible, Cunda, that wanderers of other sects might say, ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti.
sukhallikānuyogamanuyuttā → sukhallikānuyogam anuyuttā (pts) | sakyaputtiyā → sakya-puttiyā (pts)‘The Sakyan-son contemplatives live devoted to the devotion to pleasure.’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
Evaṁvādino → … vadamānā (sya-all) | evaṁvādino → evaṁ vadamānā (sya-all) | Evaṁvādino → vadamānā (cck: syā.) | vādino → K vadamānā. (pts note) | evaṁvādino → evaṁ vādino (bjt, pts) | aññatitthiyā → añña-titthiyā (pts) | evamassu → evam assu (pts)When they are saying that, the wanderers of other sects should be told, ‘katamo so, āvuso, sukhallikānuyogo?‘Which devotion to pleasure, friends?— Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.
sukhallikānuyogā → sukhallikānuyogāpi (sya-all, pts) | + → pi (pts) | anekavihitā nānappakārakāti → aneka-vihitā nāna-ppakārakā ti (pts)for devotion to pleasure has many modes, many permutations.’

Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
sukhallikānuyogā → Cp. Vin. i., p. 10. (pts note) | anatthasaṁhitā → anatthasañhitā (th) | cattārome → cattāro me (pts) | anatthasaṁhitā → anattha-saṁhitā (pts)“There are four devotions to pleasure, Cunda, that are base, vulgar, common, ignoble, unprofitable, that do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, or unbinding. Katame cattāro?Which four?

Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṁ sukheti pīṇeti.
vadhitvā → (sya-all, pts) | pīṇeti → piṇeti (sya-all) | pāṇe → Bmr pāṇāni. (pts note)“There is the case where a certain fool finds pleasure & rapture for himself in killing living beings. Ayaṁ paṭhamo sukhallikānuyogo.This is the first devotion to pleasure.

Puna caparaṁ, cunda, idhekacco adinnaṁ ādiyitvā ādiyitvā attānaṁ sukheti pīṇeti.
ādiyitvā → ādisitvā (bj); (sya-all, pts) | pīṇeti → piṇeti (sya-all) | caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts)“Further, there is the case where a certain person finds pleasure & rapture for himself in taking what is not given. Ayaṁ dutiyo sukhallikānuyogo.This is the second devotion to pleasure.

Puna caparaṁ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṁ sukheti pīṇeti.
bhaṇitvā → (sya-all) | pīṇeti → piṇeti (sya-all) | idhekacco musā bhaṇitvā bhaṇitvā → idh ekacco musābhaṇitvā (pts) | caparaṁ → ca paraṁ (pts) | idhekacco musā bhaṇitvā bhaṇitvā → idh ekacco musā-bhaṇitvā (pts)“Further, there is the case where a certain person finds pleasure & rapture for himself in telling lies. Ayaṁ tatiyo sukhallikānuyogo.
sukhallikānuyogo → sukhallikānu yogo (bjt)This is the third devotion to pleasure.

Puna caparaṁ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
samaṅgībhūto → samaṅgibhūto (bj, sya-all) | samaṅgībhūto paricāreti → samaṅgibhūto parivāreti (pts) | parivāreti → So SS; Bmr K paricāreti; cp. D. i. 3.20 (vol. i., p. 36), xiv. 1. 20, 2.4 (vol. ii., pp. 13, 23). (pts note) | caparaṁ → ca paraṁ (pts) | idhekacco → idh ekacco (pts) | kāmaguṇehi → kāma-guṇehi (pts) | samaṅgībhūto paricāreti → samaṅgi-bhūto parivāreti (pts)“Further, there is the case where a certain person goes about endowed & provided with the five strings of sensuality. Ayaṁ catuttho sukhallikānuyogo.This is the fourth devotion to pleasure.

Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
anatthasaṁhitā → anatthasañhitā (th) | anatthasaṁhitā → anattha-saṁhitā (pts)“These are the four devotions to pleasure, Cunda, that are base, vulgar, common, ignoble, unprofitable, that do not lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, or unbinding.

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
paribbājakā → (pts) | vadeyyuṁ → puccheyyuṁ (pts) | puccheyyuṁ → So SS; Bmr K vadeyyum. (pts note) | panetaṁ → pan etaṁ (pts)“Now, it’s possible that wanderers of other sects might say, ‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.
sakyaputtiyā viharantīti → sakyaputtiyāti (bj) | sakyaputtiyā → sakya-puttiyā (pts)‘The Sakyan-son contemplatives live devoted to these four devotions to pleasure.’ Te vo ‘mā hevaṁ’ tissu vacanīyā.
vo → te (pts1ed) | hevaṁ tissu vacanīyā → hevantissuvacanīyā (bj) | hevaṁ tissu → hevantissu (sya-all) | vo → (pts) | vo → te (cck: sī. pī.) | Te → Bmr K add vo. (pts note) | mā hevaṁ → māhevaṁ (my) | hevaṁ tissu → h evan ti ssu (pts)They are to be told, ‘Not so!’ Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena.
vo → (bj) | vadeyyuṁ → vadeyyuṁ na (sya-all) | abbhācikkheyyuṁ → abbhācikkheyyuṁ te vo (sya-all); abbhācikkheyyuṁ vo te (pts) | te → So SS; Bmr K te vo, and onwards. (pts note) | vadeyyuṁ → So Sc Bmr; Sd K add na; Sd omits abbhāc-; St inserts na after abbhāc-. (pts note) | te → Bmr omit na and vo te. (pts note)They would not be speaking rightly of you. They would be slandering you with what is unfactual & untrue.

Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
ekantanibbidāya → ekantaṁ nibbidāya (sya-all) | cattārome → cattāro me (pts) | ekantanibbidāya → ekanta-nibbidāya (pts)“There are four devotions to pleasure, Cunda, that lead exclusively to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, & unbinding. Katame cattāro?Which four?

Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
bhikkhu → (sya-all) | paṭhamaṁ jhānaṁ → paṭhamajjhānaṁ (pts) | bhikkhu → K omits. For the following passage cp. D. i. 3. 21-22; ii. 75-81; ix. 10-13; xvii. 2. 3. (pts note) | vivicceva → eva (pts) | pītisukhaṁ paṭhamaṁ jhānaṁ → pīti-sukhaṁ paṭhamajjhānaṁ (pts)“There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Ayaṁ paṭhamo sukhallikānuyogo.This is the first devotion to pleasure.

Puna caparaṁ, cunda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
pe → spelled out in full (bjt, pts) | caparaṁ → ca paraṁ (pts)“Further, Cunda, with the stilling of directed thoughts & evaluations, the monk enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. Ayaṁ dutiyo sukhallikānuyogo.This is the second devotion to pleasure.

Puna caparaṁ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
tatiyaṁ jhānaṁ upasampajja viharati → (pts) | + → taṁ (bjt) | caparaṁ → ca paraṁ (pts)“Further, Cunda, with the fading of rapture, the monk 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.’ Ayaṁ tatiyo sukhallikānuyogo.This is the third devotion to pleasure.

Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
dukkhassa ca pahānā → (pts) | catutthaṁ jhānaṁ upasampajja viharati → (pts) | caparaṁ → ca paraṁ (pts)“Further, Cunda, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—the monk enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. Ayaṁ catuttho sukhallikānuyogo.This is the fourth devotion to pleasure.

Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
ekantanibbidāya → ekantaṁ nibbidāya (sya-all) | sukhallikānuyogā → sukhallikānuyoge (bjt) | ekantanibbidāya → ekanta-nibbidāya (pts)“These are the four devotions to pleasure that lead exclusively to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, & unbinding.

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts)“Now, it’s possible, Cunda, that wanderers of other sects might say, ‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.
Ime → K adds kho. (pts note) | sukhallikānuyoge → sukhallikānuyogā (bjt) | sakyaputtiyā → sakya-puttiyā (pts)‘The Sakyan-son contemplatives live devoted to these four devotions to pleasure.’ Te vo ‘evaṁ’ tissu vacanīyā.
vo evaṁ tissu → evan ti ssu (pts) | Te → Bmr K add vo. (pts note) | evaṁ tissu → evantissu (th)They are to be told, ‘That is so!’ Sammā te vo vadamānā vadeyyuṁ, na te vo abbhācikkheyyuṁ asatā abhūtena.
+ → vo (pts)They would be speaking rightly of you. They would not be slandering you with what is unfactual & untrue.

10. SukhallikānuyogānisaṁsaThe Benefits of Indulgence in Pleasure

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts) | aññatitthiyā → añña titthiyā (pts)“It’s possible that wanderers of other sects might say, ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā’ti?
panāvuso → pana āvuso (bj, pts) | pāṭikaṅkhāti → pāṭikaṅkhā ti (bjt) | katānisaṁsā pāṭikaṅkhāti → kat ānisaṁsā pāṭikaṅkhā ti (pts)‘Living devoted to these four devotions to pleasure, friends, what fruits, what rewards can be expected?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
evaṁvādino → evaṁ-vādino (pts) | aññatitthiyā → añña-titthiyā (pts) | evamassu → evam assu (pts)“The wanderers of other sects saying that are to be told, ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ cattāri phalāni cattāro ānisaṁsā pāṭikaṅkhā.‘Living devoted to these four devotions to pleasure, friends, four fruits, four rewards can be expected. Katame cattāro?Which four?

Idhāvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
sambodhiparāyaṇo → sambodhiparāyano (bj, sya-all, pts) | sotāpanno → Cp. D. xvi. 2. 7, vol. ii., p. 92; xix. 62, ibid, p. 252. (pts note) | saṁyojanānaṁ → saññojanānaṁ (bjt, th) | idhāvuso → idh āvuso (pts) | avinipātadhammo → avinipāta-dhammo (pts) | sambodhiparāyaṇo → sambodhi-parāyano (pts)“‘Friends, there is the case where a monk, with the wasting away of (the first) three fetters, is a stream-enterer, certain, never again destined for the lower realms, headed for self-awakening. Idaṁ paṭhamaṁ phalaṁ, paṭhamo ānisaṁso.This is the first fruit, the first reward.

Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.
sakadāgāmī → sakadāgāmi (bj) | sakadāgāmī → Ibid. (pts note) | saṁyojanānaṁ → saññojanānaṁ (bjt, th) | caparaṁ → ca paraṁ (pts) | rāgadosamohānaṁ → rāga-dosa-mohānaṁ (pts) | sakideva → sakid eva (pts) | dukkhassantaṁ → dukkhass antaṁ (pts)“‘Further, friends, the monk—with the wasting away of (the first) three fetters, and with the attenuation of passion, aversion, & delusion—is a once-returner; who, on returning only once more to this world, will make an ending to stress. Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso.This is the second fruit, the second reward.

Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā.
lokā → lokāti (bj) | opapātiko → Ibid. (pts note) | lokā → SS Bmr (but not K) insert ti. (pts note) | saṁyojanānaṁ → saññojanānaṁ (bjt, th) | caparaṁ → ca paraṁ (pts) | anāvattidhammo → anāvatti-dhammo (pts)“‘Further, the monk—with the wasting away of the five lower fetters—is due to arise spontaneously (in the Pure Abodes), there to totally unbind, destined never again to return from that world. Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso.This is the third fruit, the third reward.

Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
anāsavaṁ cetovimuttiṁ → anāsavañcetovimuttiṁ (th) | diṭṭheva → diṭṭhe va (th) | caparaṁ → ca paraṁ (pts) | āsavānaṁ → āsavānam (pts) | cetovimuttiṁ paññāvimuttiṁ diṭṭheva → ceto-vimuttim paññā-vimuttiṁ diṭṭhe va (pts)“‘Further, the monk—with the ending of effluents—enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized it for himself right in the here & now. Idaṁ catutthaṁ phalaṁ catuttho ānisaṁso.

Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti.
pāṭikaṅkhāti → pāṭikaṅkhāti khīṇāsavānaṁ abhabbaṭṭhānāni (bj) | pāṭikaṅkhāti → pāṭikaṅkhā ti (pts)“‘Living devoted to these four devotions to pleasure, friends, these four fruits, these four rewards can be expected.’

11. KhīṇāsavaabhabbaṭhānaThings Impossible for the Perfected

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts)“Now, it’s possible, Cunda, that wanderers of other sects might say, ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti.
sakyaputtiyā → sākyaputtiyā (pts) | aṭṭhitadhammā → aṭṭhita-dhammā (pts) | sakyaputtiyā → sākya-puttiyā (pts)‘The Sakyan-son contemplatives live without an established Dhamma.’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
evaṁvādino → evaṁ vādino (bjt) | evaṁvādino → evaṁ-vādino (pts) | aññatitthiyā → añña-titthiyā (pts) | evamassu → evam assu (pts)The wanderers of other sects saying that should be told, ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.
yāvajīvaṁ → yāva jīvaṁ (pts)‘There are, friends, Dhammas taught & formulated by the Blessed One—the one who knows, the one who sees, worthy, & rightly self-awakened—that are not to be transgressed throughout life. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī;
sunikhāto → sunikkhitto (sya-all) | inda-khīlo → Cp. S. v., p. 444. (pts note) | sunikhāto → So SS Bm; K sunikkhitto. (pts note) | seyyathāpi → seyyathā pi (pts) | ayokhīlo → ayo-khīlo (pts) | gambhīranemo → gambhīra-nemo (pts)Just like a gate post or iron post that is deeply buried, well-planted, immovable, unshakable, evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.
evameva → evam eva (pts) | sammāsambuddhena → sammā-sambuddhena (pts) | yāvajīvaṁ → yāva jīvaṁ (pts)in the same way there are Dhammas taught & formulated by the Blessed One—the one who knows, the one who sees, worthy, & rightly self-awakened—that are not to be transgressed throughout life.

Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ.
ajjhācarituṁ → The first five abhabbaṭṭhānas are enumerated in D. xxxiii. 2.1 (x), and recur in A. iv. 370, where these nine are also given. (pts note) | sammadaññāvimutto → sammadaññā vimutto (my) | parikkhīṇabhavasaṁyojano sammadaññāvimutto → parikkhīṇabhavasaññojano sammadaññā vimutto (bjt, th) | katakaraṇīyo ohitabhāro → kata-karaṇīyo ohita-bhāro (pts) | parikkhīṇabhavasaṁyojano sammadaññāvimutto → parikkhīṇa bhava-saṁyojano sammad-aññā vimutto (pts)“‘Friends, an arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress nine principles: Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ.
sampajānamusā → sampajānamusāvādaṁ (sya-all) | sannidhikārakaṁ kāme → sannidhikārakakāme (sya-all) | ādiyituṁ → ādātuṁ (pts) | āgārikabhūto → agāriyabhūto (pts) | ādātuṁ → So SS; Bmr K ādiyituṁ. (pts note) | bhāsituṁ → K musāvādam bhāsituṁ. (pts note) | sannidhi-kārakaṁ → K -kāraka-. (pts note) | chandāgatiṁ → Cp. these four agatis in D. xxxi. 4, and xxxiii. 1.11 (xix). (pts note) | sañcicca → saṁcicca (bjt) | theyyasaṅkhātaṁ ādiyituṁ → theyyasaṁkhātaṁ ādātuṁ (pts) | sampajānamusā → sampajāna-musā (pts) | seyyathāpi → seyyathā pi (pts) | āgārikabhūto → agāriya-bhūto (pts)“‘[1] It is impossible for a monk whose effluents are ended to intentionally deprive a living being of life. [2] It is impossible for a monk whose effluents are ended to take, in the manner of stealing, what is not given. [3] It is impossible for a monk whose effluents are ended to engage in sexual intercourse. [4] It is impossible for a monk whose effluents are ended to tell a conscious lie. [5] It is impossible for a monk whose effluents are ended to consume stored-up sensual things as he did before, when he was a householder. “‘[6] It is impossible for a monk whose effluents are ended to follow a bias based on desire. [7] It is impossible for a monk whose effluents are ended to follow a bias based on aversion. [8] It is impossible for a monk whose effluents are ended to follow a bias based on fear. [9] It is impossible for a monk whose effluents are ended to follow a bias based on delusion. Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti.
ajjhācaritunti → ajjhācaritunti pañhabyākaraṇāni (bj) | so → So Bmr; SS āvuso; K kho so. (pts note) | ti → Bmr omit ti. (pts note) | sammadaññāvimutto → sammadaññā vimutto (my) | parikkhīṇabhavasaṁyojano sammadaññāvimutto → parikkhīṇabhavasaññojano sammadaññā vimutto (bjt, th) | ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto → ohita-bhāro anuppatta-sadattho parikkhīṇa-bhavasaṁyojano sammad-aññā vimutto (pts) | ajjhācaritunti → ajjhācaritun ti (pts)“‘An arahant monk whose effluents are ended, who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who is released through right gnosis, cannot possibly transgress nine principles.’

12. PañhābyākaraṇaThe Tathāgata’s Knowledge & Vision

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts)“Now, it’s possible, Cunda, that some wanderers of other sects might say, ‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti?
paññapeti → paññāpeti (pts) | kathaṁsūti te ca → kathaṁ sūti ten eva (pts) | atīrakaṁ → atirekaṁ (bj: sīmu) | paññāpeti → Bmr K paññapeti. (pts note) | sūti → -2 So Sct; Sd tidaṁkataṁsuti; Bmr omit tayidaṁ; K inserts tayidaṁ paññapeti, tayidaṁ kiṁsu. (pts note) | kathaṁsūti → kathaṁsū ti (bjt) | ñāṇadassanaṁ paññapeti → ñāṇa-dassanaṁ paññāpeti (pts) | kiṁsu → kiṁ su (pts)‘Gotama the contemplative describes unlimited knowledge & vision with regard to the past, but doesn’t describe unlimited knowledge & vision with regard to the future. What is this? How is this?’ Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā.
paññapetabbaṁ → paññāpetabbaṁ (bj, pts) | aññavihitakena → aññāvihitakena (sya-all) | aññavihitakaṁ ñāṇadassanaṁ → aññāvihitaṁ añāṇadassanaṁ (sya-all) | yathariva → yatheriva (pts) | eva → So SS; Bmr K te ca. (pts note) | ñāṇadassanaṁ → K añāṇa-. (pts note) | te ca aññatitthiyā → ten eva añña-titthiyā (pts) | aññavihitakena ñāṇadassanena aññavihitakaṁ → añña-vihitakena ñāṇa-dassanena añña-vihitakaṁ (pts) | abyattā → avyattā (pts)Those wanderers of other sects construe the sort of knowing that is not knowledge & vision to be the sort of knowing that is knowledge & vision, just like inexperienced fools.

Atītaṁ kho, cunda, addhānaṁ ārabbha tathāgatassa satānusāriñāṇaṁ hoti;
satānusāriñāṇaṁ → satānusāriviññāṇaṁ (pts) | satānusāri-viññāṇaṁ → So SS; Bmr K ñāṇaṁ. (pts note) | satānusāriñāṇaṁ → satānusāri ñāṇaṁ (my, bjt)The Tathāgata’s memory-&-recollection knowledge with regard to the past is such that he recollects whatever he wants. so yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati.

Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati:
anāgatañca → anāgatañ ca (pts)The Tathāgata’s knowledge with regard to the future arises born from his awakening: ‘ayamantimā jāti, natthi dāni punabbhavo’ti.
natthi dāni → natthidāni (my, bjt, th) | ayamantimā → ayam antimā (pts) | natthi → n atthi (pts) | punabbhavoti → punabbhavo ti (pts)‘This is the last birth. There is now no further becoming.’

Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.
pi → Bmr add kho. (pts note) | atītañcepi → atītaṁ cepi (my) | anatthasaṁhitaṁ → anatthasañhitaṁ (th) | atītañcepi → atītañ ce pi (pts) | byākaroti → vyākaroti atītaṁ (pts)“With regard to what is past: If it is unfactual, untrue, & unbeneficial, the Tathāgata does not declare it. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti.
pi → Bmr K add kho. (pts note) | tatra → Sc tattha. (pts note) | Tathāgato → So SS; Bmr K Tathāgato hoti. (pts note) | abhūtaṁ → K . . . pe . . . (pts note) | atacchaṁ → Bm . . . pa . . . (pts note) | atītañcepi → atītaṁ cepi (my) | anatthasaṁhitaṁ tampi → anatthasañhitaṁ taṁpi (th)If it is factual, true, but unbeneficial, the Tathāgata does not declare it. Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
anattha-saṁhitaṁ → Br . . . pa . . . (pts note) | tatra → Scd tattha; St omits the whole clause. (pts note) | atītañcepi → atītaṁ cepi (my) | + → kho (th) | atthasaṁhitaṁ → atthasañhitaṁ (th) | pe → spelled out in full (pts) | + → hoti (pts)If it is factual, true, & beneficial, the Tathāgata has a sense of the proper time for giving the answer to that question. Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya.
na taṁ tathāgato byākaroti → (bj) | tassa pañhassa veyyākaraṇāya paccuppannañcepi → paccuppannaṁ cepi (bj) | Paccuppannaṁ → K inserts kho. (pts note) | anāgatañcepi → anāgataṁ cepi (my, bjt) | anāgatañcepi → saṁkhittaṁ paccuppannaṁ ce pi (pts) | anatthasaṁhitaṁ → anattha-saṁhitaṁ (pts) | byākaroti tassa pañhassa veyyākaraṇāya → vyākaroti paccuppannaṁ (pts)“With regard to what is future… “With regard to what is present: If it is unfactual, untrue, & unbeneficial, the Tathāgata does not declare it. If it is factual, true, but unbeneficial, the Tathāgata does not declare it. If it is factual, true, & beneficial, the Tathāgata has a sense of the proper time for giving the answer to that question. Paccuppannañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.
paccuppannañcepi → paccuppannaṁ cepi (my) | anatthasaṁhitaṁ → anatthasañhitaṁ (th) Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti.
paccuppannañcepi → paccuppannaṁ cepi (my, th) | anatthasaṁhitaṁ tampi → anatthasañhitaṁ taṁpi (th) | anatthasaṁhitaṁ tampi → anattha-saṁhitaṁ tam pi (pts) | byākaroti → vyākaroti paccuppannaṁ (pts) Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
paccuppannañcepi → paccuppannaṁ cepi (my) | paccuppannañcepi → paccuppannaṁpi ce (th) | atthasaṁhitaṁ → atthasañhitaṁ (th) | paccuppannañcepi → ce pi (pts) | + → hoti (pts)

Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati.
tathāgato kālavādī → kālavādī saccavādī (sya-all) | kālavādī → kālāvādī (bj) | bhūtavādī → kālavādi saccavādi (bj: syā) | kālavādī → kālavādī saccavādī (cck: syā.) | kāla-vādī → K inserts saccavādī. (pts note) | atītānāgatapaccuppannesu → atītānāgata-paccuppannesu (pts) | kālavādī bhūtavādī atthavādī dhammavādī vinayavādī → kāla-vādī bhūta-vādī attha-vādī dhamma-vādī vinaya-vādī (pts) | tathāgatoti → tathāgato ti (pts)“Thus, Cunda, with regard to things that are past, future, & present, the Tathāgata is one who speaks at the proper time, speaks what is true, speaks what is factual, speaks the meaning, speaks Dhamma, speaks Vinaya. Thus he is called the Tathāgata.

Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ,
sabbaṁ → sammā (sya-all) | yañca → yaṁ (pts) | kho → So Sc; Sd kheti; St kho ti; Bmr K yañ ca kho. (pts note) | sabbaṁ → So SS Bm; K sammā. (pts note) | sassamaṇabrāhmaṇiyā → sassamaṇa-brāhmaṇiyā (pts)“Cunda, whatever in this world—with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & common people—is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect, that has been fully awakened to by the Tathāgata. tasmā ‘tathāgato’ti vuccati.
vuccati → See Sum. i. 65. (pts note) | tathāgatoti → tathāgato ti (pts)Thus he is called the Tathāgata.

Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā,
parinibbāyati → parinibbāti (bj) | antare → anantare (sya-all) | tatheva → tatheva ca (sya-all) | aññathā → aññathāti (sya-all) | parinibbāyati → Bmr parinibbāti. (pts note) | eva → K adds ca. (pts note) | sabbaṁ taṁ → sabbantaṁ (th) | yañca → yañ ca (pts) | sammāsambodhiṁ → sammā-sambodhiṁ (pts) | yañca rattiṁ → yañ ca rattim (pts) | tatheva → tath eva (pts)“From the night the Tathāgata fully awakens to the unsurpassed right self-awakening until the night he totally unbinds in the unbinding property with no fuel remaining, whatever the Tathāgata has said, spoken, explained is just so [tatha] and not otherwise. tasmā ‘tathāgato’ti vuccati.
tathāgatoti → tathāgato ti (pts)Thus he is called the Tathāgata.

Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī.
yathāvādī → yathā-vādī (pts) | yathākārī tathāvādī → yathā-kārī tathā-vādī (pts)“The Tathāgata is one who does in line with [tatha] what he teaches, one who teaches in line with what he does. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati.
tathāvādī → tathāvādī vā (sya-all) | tathā-vādī → K adds vā. (pts note) | vuccati → Quoted Sum. i. 66. (pts note) | vuccati → K inserts yaṁ. (pts note) | yathāvādī tathākārī yathākārī tathāvādī → yathā-vādī tathā-kārī yathā-kārī tathā-vādī (pts) | tathāgatoti → tathāgato ti (pts)Thus he is called the Tathāgata. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.
vuccati → vuccati abyākataṭṭhānāni (bj) | cunda → (sya-all, pts) | aññadatthu-daso → So SS Bmr K (note) Sī; K (text) aññaphariso. (pts note) | sassamaṇabrāhmaṇiyā → sassamaṇa-brāhmaṇiyā (pts) | sadevamanussāya → sadeva-manussāya (pts) | tathāgatoti → tathāgato ti (pts)“In this world with its devas, Māras, & Brahmās, this generation with its contemplatives & brahmans, its royalty & common people, the Tathāgata is the unconquered conqueror, all-seeing, the wielder of power. Thus he is called the Tathāgata.

13. AbyākataṭṭhānaThe Undeclared Points

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts)“It’s possible, Cunda, that wanderers of other sects might say, ‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
nu kho → pan (pts) | āvuso → āvuso na (pts) | maraṇā → Cp. D. i. 2. 27, vol. i., p. 27, and T. W . Rhys Davids, Dialogues of the Buddha, pt. i., p. 187. (pts note) | kiṁ nu → kinnu (bjt) | paraṁ maraṇā → parammaraṇā (bjt) | kiṁ → kin (pts) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)‘How is it, friends? Is it the case that “after death a Tathāgata exists: Only this is true, anything otherwise is worthless”?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
Evaṁ-vādino → K adds kho. (pts note) | aññatitthiyā → añña-titthiyā (pts) | evamassu → evam assu (pts)The wanderers of other sects who say this should be told, ‘abyākataṁ kho etaṁ, āvuso, bhagavatā:
etaṁ → (bj, cck, sya-all, pts) | abyākataṁ → etam pi (pts) | bhagavatā → bhagavatā avyākataṁ na (pts)‘Friends, it is undeclared by the Tathāgata that “after death a Tathāgata exists: Only this is true, anything otherwise is worthless.”’ “hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
paraṁ maraṇā → parammaraṇā (bjt) | moghamaññanti → moghamaññan ti (ms2005) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts) | aññatitthiyā → añña-titthiyā (pts)“It’s possible that wanderers of other sects might say, ‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
paraṁ maraṇā → parammaraṇā (bjt) | panāvuso → pan āvuso (pts) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)‘How is it, friends? Is it the case that “after death a Tathāgata does not exist…”… “both exists & does not exist…”… “neither does nor doesn’t exist: Only this is true, anything otherwise is worthless”?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
evaṁvādino → evaṁ vādino (pts) | aññatitthiyā → añña-titthiyā (pts) | evamassu → evam assu (pts) ‘etampi kho, āvuso, bhagavatā abyākataṁ:
etampi → evampi (bj) | etampi → etaṁpi (th) | etampi → etam pi (pts) | abyākataṁ → avyākataṁ (pts) “na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
paraṁ maraṇā → parammaraṇā (bjt) | moghamaññanti → moghamaññan ti (ms2005) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts) | aññatitthiyā → añña-titthiyā (pts) ‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
kho → So SS; Bmr K kiṁ pan'; āvuso. (pts note) | ca → K ca hoti. (pts note) | paraṁ maraṇā → parammaraṇā (bjt) | kiṁ panāvuso → kin nu kho āvuso (pts) | paraṁ → param (pts) Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: ‘abyākataṁ kho etaṁ, āvuso, bhagavatā:
etaṁ → panetaṁ (bj, sya-all) “hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
na ca hoti → (pts) | paraṁ maraṇā → parammaraṇā (bjt) | moghamaññanti → moghamaññan ti (ms2005)

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
pe → So SS; Bm K repeat in full. (pts note) | kiṁ panāvuso → kimpanāvuso (bjt) | paraṁ maraṇā → parammaraṇā (bjt) | kiṁ panāvuso neva → n eva (pts) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
evaṁvādino → evaṁ-vādino (pts) | aññatitthiyā → añña-titthiyā (pts) | evamassu → evam assu (pts)The wanderers of other sects who say this should be told, ‘etampi kho, āvuso, bhagavatā abyākataṁ:
etampi → evampi (bj) | etampi → etaṁpi (th) | etampi → etam pi (pts) | abyākataṁ → avyākataṁ (pts)‘Friends, it is undeclared by the Tathāgata that “after death a Tathāgata neither does nor does not exist: Only this is true, anything otherwise is worthless.”’ “neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
paraṁ maraṇā → parammaraṇā (bjt) | moghamaññanti → moghamaññan ti (ms2005) | neva → n eva (pts) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts)“It’s possible that wanderers of other sects might say, ‘kasmā panetaṁ, āvuso, samaṇena gotamena abyākatan’ti?
panetaṁ → pan etaṁ (pts) | abyākatanti → avyākatan ti (pts)‘But why, friends, is this undeclared by Gotama the contemplative?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
evaṁvādino → evaṁ vādino (bjt) | evaṁvādino → evaṁ-vādino (pts) | aññatitthiyā → añña-titthiyā (pts) | evamassu → evam assu (pts)The wanderers of other sects who say this should be told, ‘na hetaṁ, āvuso, atthasaṁhitaṁ na dhammasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā taṁ bhagavatā abyākatan’ti.
abyākatanti → abyākatanti byākataṭṭhānāni (bj) | na → Bmr add ca. (pts note) | na hetaṁ → nahetaṁ (bjt) | atthasaṁhitaṁ → atthasañhitaṁ (th) | dhammasaṁhitaṁ → dhammasañhitaṁ (th) | hetaṁ → h etaṁ (pts) | atthasaṁhitaṁ → attha-saṁhitaṁ (pts) | dhammasaṁhitaṁ → dhamma-saṁhitaṁ (pts) | abyākatanti → avyākatan ti (pts)‘Friends, it isn’t connected with the goal, isn’t connected with the Dhamma, isn’t fundamental to the holy life. It doesn’t lead to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding. That’s why it’s undeclared by the Blessed One.’

14. ByākataṭṭhānaThe Declared Points

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts) | aññatitthiyā → añña-titthiyā (pts)“It’s possible that wanderers of other sects might say, ‘kiṁ panāvuso, samaṇena gotamena byākatan’ti?
panāvuso → pan āvuso (pts) | byākatanti → vyākatan ti (pts)‘But what, friends, is declared by Gotama the contemplative?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
evaṁvādino → evaṁ vādino (bjt) | evaṁvādino → evaṁ-vādino (pts) | evamassu → evam assu (pts)The wanderers of other sects who say this should be told, ‘idaṁ dukkhanti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhasamudayoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.
dukkhanirodhoti → dukkhanirodha ti (pts) | dukkhanirodhagāminī paṭipadāti → dukkhanirodhogāminī paṭipadā ti (pts) | dukkhanti → dukkhan ti (pts) | byākataṁ → vyākataṁ (pts) | dukkhasamudayoti → dukkha-samudayo ti (pts) | dukkhanirodhoti → dukkha-nirodha ti (pts) | dukkhanirodhagāminī paṭipadāti → dukkha-nirodhogāminī paṭipadā ti (pts) | byākatanti → vyākatan ti (pts)‘“This is stress,” is declared by the Blessed One. “This is the origination of stress,” is declared by the Blessed One. “This is the cessation of stress,” is declared by the Blessed One. “This is the path of practice leading to the cessation of stress,” is declared by the Blessed One.’

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
panetaṁ → pan etaṁ (pts) | aññatitthiyā → añña-titthiyā (pts)“It’s possible that wanderers of other sects might say, ‘kasmā panetaṁ, āvuso, samaṇena gotamena byākatan’ti?
panetaṁ → pan etaṁ (pts) | byākatanti → vyākatan ti (pts)‘And why, friends, is this declared by Gotama the contemplative?’ Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
evaṁvādino → evaṁ vādino (bjt) | + → kho (th) | evaṁvādino → evaṁ-vādino (pts) | aññatitthiyā → añña-titthiyā (pts) | evamassu → evam assu (pts)The wanderers of other sects who say this should be told, ‘etañhi, āvuso, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ bhagavatā byākatan’ti.
atthasaṁhitaṁ etaṁ dhammasaṁhitaṁ → atthasañhitaṁ dhammasañhitaṁ (sya-all) | ekantanibbidāya → ekantaṁ nibbidāya (sya-all) | + → pubbantasahagatā diṭṭhinissayā (bjt) | etañhi → etaṁ hi (pts) | atthasaṁhitaṁ → attha-saṁhitaṁ (pts) | dhammasaṁhitaṁ → dhamma-saṁhitaṁ (pts) | ādibrahmacariyakaṁ ekantanibbidāya → ādi-brahmacariyakaṁ ekanta-nibbidāya (pts) | byākatanti → vyākatan ti (pts)‘This is connected with the goal, is connected with the Dhamma, is fundamental to the holy life. It leads to disenchantment, dispassion, cessation, calming, direct knowledge, self-awakening, unbinding. That’s why it’s declared by the Blessed One.’

15. PubbantasahagatadiṭṭhinissayaViews of the First Beginning

Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
vo → te (sya1ed, sya2ed) | yepi → pubbantasahagatā diṭṭhinissayā ye pi (bj) | vo → kho (sya-all) | byākātabbā → vyākattabbā (pts) | vyākattabbā → So Sct; Sd -katabbā; Bmr K -kātabbā, and below. (pts note) | pubbantasahagatā diṭṭhinissayā tepi → pubbanta-sahagatā diṭṭhi-nissayā te pi (pts) | byākatā → vyākatā (pts)“Cunda, the view-dependencies [diṭṭhi-nissayā] concerning beginning-points that I have declared as they are to be declared and as they are not to be declared: Would I [simply] declare them to you? Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
tathā → tattha (bj, sya-all, mr) | byākātabbā, kiṁ vo ahaṁ te → kiṁ te ahante aññatitthiye (sya1ed, sya2ed); kiṁ no ahaṁ (pts1ed) | Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi → etthantare pāṭho si potthake natthi | vo ahaṁ → (sya-all) | tathā → ahante aññatitthiye tattha (sya-all) | tathā → tattha (cck: syā. ka.) | kho → Bmr K omit. (pts note) | ahaṁ → Sd vo; K adds aññatitthiye. (pts note) | tathā → Bmr tattha. (pts note) | kho → Bmr K omit. (pts note) | te → Br K add na. (pts note) Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
vo → te (sya-all) | yepi → ye pi (bjt)And the view-dependencies concerning endpoints that I have declared as they are to be declared and as they are not to be declared: Would I [simply] declare them to you? Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
tathā → tattha (bj); ahante na tattha (sya-all) | vo ahaṁ → (sya-all)

Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
ca → (sya-all, pts) | vo → te (sya-all) | byākātabbā → vyākattabbā (pts) | te → Bmr insert ca; cp. 37. (pts note) | vo → Bmr te. (pts note) | yathā → SS insert ca. (pts note) | pubbantasahagatā diṭṭhinissayā → pubbanta-sahagatā diṭṭhi-nissayā (pts) | byākatā → vyākatā (pts)“And which are the view-dependencies concerning beginning-points that I have declared as they are to be declared and as they are not to be declared? Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
byākarissāmi → (yathā ca te na byākātabbā) sabbattha (cck note) | vyākattabbā → -12 SS omit. (pts note) Santi kho, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
kho → (sya-all, pts) | Santi → Bmr K add kho. (pts note) | samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino → samaṇa-brāhmaṇā evaṁ-vādino evaṁ-diṭṭhino (pts)“There are certain contemplatives & brahmans who are of this view, this opinion, ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.
idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)‘The self & the cosmos are eternal: Only this is true, anything otherwise is worthless.’ Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁvādino evaṁdiṭṭhino → evaṁ vādino evaṁ diṭṭhino (bjt) | samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino → samaṇa-brāhmaṇā evaṁ-vādino evaṁ-diṭṭhino (pts)There are certain contemplatives & brahmans who are of this view, this opinion, ‘asassato attā ca loko ca …pe…
pe → Bmr K saṁkhittaṁ. (pts note) | + → saṅkhittaṁ (th)‘The self & the cosmos are not eternal: Only this is true, anything otherwise is worthless.’ … ‘The self & the cosmos are both eternal & not eternal’ … ‘The self & the cosmos are neither eternal nor not-eternal’ … ‘The self & the cosmos are self-made’ … ‘The self & the cosmos are other-made’ … ‘The self & the cosmos are both self-made & other-made’ … ‘Without self-making or other-making, the self & the cosmos are spontaneously arisen: Only this is true, anything otherwise is worthless.’ sassato ca asassato ca attā ca loko ca … neva sassato nāsassato attā ca loko ca …
neva sassato → nevasassato ca (sya-all) | nāsassato → nāsassato ca (sya-all) | nāsassato → -15 K adds ca, and below. (pts note) | neva → n eva (pts) sayaṅkato attā ca loko ca …
sayaṅkato → sayaṁkato (my, bjt, ms2005) | sayaṅkato → sayaṁ-kato (pts) paraṅkato attā ca loko ca …
paraṅkato → parakato (bj) | paraṅkato → paraṁkato (my, ms2005) | paraṅkato → paraṁ-kato (pts) sayaṅkato ca paraṅkato ca attā ca loko ca …
paraṅkato → para kato (bj) | sayaṅkato → sayaṁkato (my, ms2005) | paraṅkato → paraṁkato (my, ms2005) | sayaṅkato → sayaṁ kato (bjt) | sayaṅkato → sayaṁ-kato (pts) | paraṅkato → paraṁ-kato (pts) asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti.
aparaṅkāro → aparakāro (bj); aparaṅkāro ca (sya-all) | asayaṅkāro → asayaṅkāro ca (sya-all, pts) | adhiccasamuppanno attā → (pts) | asayaṅkāro aparaṅkāro → asayaṁkāro aparaṁkāro (my) | asayaṅkāro aparaṅkāro → asayaṁkāro aparakāro (bjt) | asayaṅkāro aparaṅkāro adhiccasamuppanno → asayaṁ-kāro aparaṁ-kāro adhicca-samuppanno (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) ‘Sassataṁ sukhadukkhaṁ …
sukhadukkhaṁ → sukha-dukkhaṁ (pts)“There are certain contemplatives & brahmans who are of this view, this opinion, ‘Pleasure & pain are eternal: Only this is true, anything otherwise is worthless.’ … ‘Pleasure & pain are not eternal: Only this is true, anything otherwise is worthless.’ … ‘Pleasure & pain are both eternal & not eternal’ … ‘Pleasure & pain are neither eternal nor not-eternal’ … ‘Pleasure & pain are self-made’ … ‘Pleasure & pain are other-made’ … ‘Pleasure & pain are both self-made & other-made’ … ‘Without self-making or other-making, pleasure & pain are spontaneously arisen: Only this is true, anything otherwise is worthless.’ asassataṁ sukhadukkhaṁ …
sukhadukkhaṁ → sukha-dukkhaṁ (pts) sassatañca asassatañca sukhadukkhaṁ …
sassatañca asassatañca sukhadukkhaṁ → sassatañ ca asassatañ ca sukha-dukkhaṁ (pts) nevasassataṁ nāsassataṁ sukhadukkhaṁ …
nevasassataṁ → neva sassataṁ (bjt) | nevasassataṁ → n eva sassataṁ (pts) | sukhadukkhaṁ → sukha-dukkhaṁ sayaṁ (pts) sayaṅkataṁ sukhadukkhaṁ …
sayaṅkataṁ → sayaṁkataṁ (my, bjt, ms2005) | sayaṅkataṁ sukhadukkhaṁ → kataṁ sukha-dukkhaṁ paraṁ (pts) paraṅkataṁ sukhadukkhaṁ …
ca → K sayañ ca kataṁ, and below. (pts note) | paraṅkataṁ → paraṁkataṁ (my, bjt, ms2005) | paraṅkataṁ sukhadukkhaṁ → kataṁ sukha-dukkhaṁ sayaṁ-katañ ca paraṁ (pts) sayaṅkatañca paraṅkatañca sukhadukkhaṁ …
sayaṅkatañca → sayañca kataṁ (sya-all) | sayaṅkatañca paraṅkatañca → sayaṁkatañca paraṁkatañca (my, ms2005) | sayaṅkatañca paraṅkatañca → sayaṁ katañca paraṁ katañca (bjt) | sayaṅkatañca paraṅkatañca sukhadukkhaṁ → katañ ca sukha-dukkhaṁ asayaṁ-kāraṁ (pts) asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.
asayaṅkāraṁ aparaṅkāraṁ → asayaṁkāraṁ aparaṁkāraṁ (my, bjt) | asayaṅkāraṁ → asayaṁkāraṁ (ms2005)

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
tatra → tattha (sya-all) | Tatra → K tattha. (pts note) | samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino → samaṇa-brāhmaṇā evaṁ-vādino evaṁ-diṭṭhino (pts)“As for the contemplatives & brahmans who are of this view, this opinion, ‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.
idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)‘The self & the cosmos are eternal: Only this is true, anything otherwise is worthless’: Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
upasaṅkamitvā → upasaṁkamitvā (pts)I, going to them, say, ‘atthi nu kho idaṁ, āvuso, vuccati:
nu → Sc Bmr omit. (pts note) | atthi nu → atthinu (bjt)‘Friends, is it the case that this is said, “sassato attā ca loko cā”’ti?
cāti → cā ti (bjt, ms2005)“The self & the cosmos are eternal”? Yañca kho te evamāhaṁsu:
yañca → yañ ca (pts) | evamāhaṁsu → evam āhaṁsu (pts)When they say, “Only this is true, anything otherwise is worthless,” ‘idameva saccaṁ moghamaññan’ti.
idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) Taṁ tesaṁ nānujānāmi.I don’t grant their point. Taṁ kissa hetu?Why is that? Aññathāsaññinopi hettha, cunda, santeke sattā.
aññathāsaññinopi → aññathāsaññino pi (bjt) | aññathāsaññinopi hettha → aññathā-saññino pi h ettha (pts) | santeke → sant eke (pts)Because with regard to that, there are some beings who are percipient otherwise. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.
attanā → attano (sya-all) | attano → Bmr attanā, and below. (pts note) | imāyapi → imāya pi (bjt, pts) | neva attanā samasamaṁ → n eva attano sama-samaṁ (pts)And I do not see that this doctrine is even equal to mine, so how better? Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
adhipaññatti → adhippaññatti (bjt, pts) | atha kho → athakho (th) | ahameva → aham eva (pts)In fact, my doctrine is the better one.

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evaṁ-diṭṭhino → Bmr add sassato attā ca loko ca. (pts note) | samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino → samaṇa-brāhmaṇā evaṁ-vādino evaṁ-diṭṭhino (pts)[Similarly with the remaining views.] ‘asassato attā ca loko ca …
ca → K adds saṁkhittaṁ. (pts note) | + → saṅkhittaṁ (th) sassato ca asassato ca attā ca loko ca … nevasassato nāsassato attā ca loko ca …
nevasassato → nevasassato ca (sya-all) | nāsassato → nāsassato ca (sya-all) | nevasassato → neva sassato (bjt) | nevasassato → n eva sassato (pts) sayaṅkato attā ca loko ca …
sayaṅkato → sayaṁkato (my, ms2005) | sayaṅkato → sayaṁ kato (bjt) | sayaṅkato → sayaṁ-kato (pts) paraṅkato attā ca loko ca …
paraṅkato → paraṁkato (my, bjt, ms2005) | paraṅkato → paraṁ-kato (pts) sayaṅkato ca paraṅkato ca attā ca loko ca …
paraṅkato → parakato (bj) | sayaṅkato → sayaṁkato (my, ms2005) | paraṅkato → paraṁkato (my, ms2005) | sayaṅkato → sayaṁ kato (bjt) | sayaṅkato → sayaṁ-kato (pts) | paraṅkato → paraṁ-kato (pts) asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca …
aparaṅkāro → aparakāro (bj); aparaṅkāro ca (sya-all) | asayaṅkāro → asayaṅkāro ca (sya-all) | aparaṁ-kāro → -7 So Bmr K; SS kato. (pts note) | asayaṅkāro aparaṅkāro → asayaṁkāro aparaṁkāro (my) | asayaṅkāro aparaṅkāro → asayaṁkāro aparakāro (bjt) | asayaṅkāro aparaṅkāro adhiccasamuppanno → asayaṁ-kāro ca aparaṁ-kāro ca adhicca-samuppanno (pts) sassataṁ sukhadukkhaṁ …
sukhadukkhaṁ → sukha-dukkhaṁ (pts) asassataṁ sukhadukkhaṁ …
sukhadukkhaṁ → sukha-dukkhaṁ (pts) sassatañca asassatañca sukhadukkhaṁ …
sassatañca asassatañca sukhadukkhaṁ → sassatañ ca asassatañ ca sukha-dukkhaṁ (pts) nevasassataṁ nāsassataṁ sukhadukkhaṁ …
nevasassataṁ → nevasassataṁ ca (sya-all) | nāsassataṁ → nāsassataṁ ca (sya-all) | nāsassataṁ → -1 K inserts ca twice. (pts note) | nevasassataṁ → neva sassataṁ (bjt) | nevasassataṁ → n eva sassataṁ (pts) | sukhadukkhaṁ → sukha-dukkhaṁ sayaṁ (pts) sayaṅkataṁ sukhadukkhaṁ …
sayaṅkataṁ → sayaṁkataṁ (my, bjt, ms2005) | sayaṅkataṁ sukhadukkhaṁ → kataṁ sukha-dukkhaṁ paraṁ (pts) paraṅkataṁ sukhadukkhaṁ …
paraṅkataṁ → parakataṁ (bj) | ca → K sayañ ca kataṁ. (pts note) | paraṅkataṁ → paraṁkataṁ (my, ms2005) | paraṅkataṁ sukhadukkhaṁ → kataṁ sukha-dukkhaṁ sayaṁ-katañ ca paraṁ (pts) sayaṅkatañca paraṅkatañca sukhadukkhaṁ …
sayaṅkatañca paraṅkatañca → sayaṁkataṁ ca parakataṁ ca (bj) | sayaṅkatañca → sayañca kataṁ (sya-all) | sayaṅkatañca paraṅkatañca → sayaṁkatañca paraṁkatañca (my, ms2005) | sayaṅkatañca paraṅkatañca sukhadukkhaṁ → katañ ca sukha-dukkhaṁ asayaṁ-kāraṁ (pts) asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.
aparaṅkāraṁ → aparakāraṁ (bj) | asayaṅkāraṁ aparaṅkāraṁ → asayaṁkāraṁ aparaṁkāraṁ (my) | asayaṅkāraṁ aparaṅkāraṁ → asayaṁkāraṁ aparakāraṁ (bjt) | asayaṅkāraṁ → asayaṁkāraṁ (ms2005) Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
upasaṅkamitvā → upasaṁkamitvā (pts) ‘atthi nu kho idaṁ, āvuso, vuccati:
nu → (bj, pts) | Atthi → K inserts nu. (pts note) “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”’ti?
aparaṅkāraṁ → aparakāraṁ (bj) | asayaṅkāraṁ aparaṅkāraṁ → asayaṁkāraṁ aparaṁkāraṁ (my) | asayaṅkāraṁ aparaṅkāraṁ → asayaṁkāraṁ aparakāraṁ (bjt) | asayaṅkāraṁ → asayaṁkāraṁ (ms2005) | sukhadukkhanti → sukhadukkhan ti (ms2005) | asayaṅkāraṁ aparaṅkāraṁ → asayaṁ-kāraṁ aparaṁ kāraṁ (pts) | sukhadukkhanti → sukha-dukkhan ti (pts) Yañca kho te evamāhaṁsu:
yañca → yañ ca (pts) | evamāhaṁsu → evam āhaṁsu (pts) ‘idameva saccaṁ moghamaññan’ti.
idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) Taṁ tesaṁ nānujānāmi.
taṁ tesaṁ nānujānāmi → tantesannānujānāmi (th) Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā.
aññathāsaññinopi → aññathāsaññino pi (bjt) | aññathāsaññinopi hettha → aññathā-saññino pi h ettha (pts) | santeke → sant eke (pts) Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.
attanā → attano (sya-all) | imāyapi → imāya pi (bjt, pts) | neva attanā samasamaṁ → n eva attano sama-samaṁ (pts) Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
atha kho → athakho (th) | ahameva → aham eva (pts) | adhipaññatti → adhippaññatti (pts)

Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
vo → te (bj, sya-all) | byākātabbā → vyākattabbā (pts) | diṭṭhinissayā → diṭṭhi-nissayā (pts) | byākatā → vyākatā (pts)“These, Cunda, are the view-dependencies concerning beginning-points that I have declared as they are to be declared and as they are not to be declared. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
tathā → tattha (bj, sya1ed, sya2ed, pts1ed) | byākarissāmi → byākarissāmīti (bj, csp1ed); vyākarissāmi (pts1ed) | tathā byākarissāmi → tattha byākarissāmīti aparantasahagatā diṭṭhinissayā (bj); tattha vyākarissāmi (pts) | byākarissāmi → byākarissāmīti (cck) | vo ahaṁ → (sya-all) | tathā → ahante tattha (sya-all) | byākātabbā → vyākattabbā (pts) | byākarissāmīti → byākarissāmīti (cck: sī. ka.) | ca → Scd insert kho, and below. (pts note) | tattha → K tatra. (pts note) | vyākarissāmi → Bmr add ti. (pts note) | tathā byākarissāmi → tattha byākarissāmī ti aparantasahagatā diṭṭhinissayā (bjt)Would I [simply] declare them to you?

16. AparantasahagatadiṭṭhinissayaViews of the Final End

Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
te → (bj) | vo → te (bj, sya-all) | ca → (sya-all) | byākātabbā → byākatā (sya-all); vyākattabbā (pts) | ca → SS va; K omits. (pts note) | yathā → Sc adds ca; Sd ca ko; St ca kho. (pts note) | aparantasahagatā → aparanta-sahagatā (pts) | byākatā → vyākatā (pts)“And which are the view-dependencies concerning endpoints that I have declared as they are to be declared and as they are not to be declared? Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
byākātabbā, kiṁ vo ahaṁ te tathā → kiṁ vo ahaṁ te tattha (bj); kiṁ te ahaṁ te tattha (sya1ed, sya2ed) | tathā byākarissāmi → tattha byākarissāmīti (bj) | byākarissāmi → byākarissāmī (cck) | vo → te (sya-all) | tathā → tattha (sya-all) | byākarissāmī → ( ) etthantare pāṭho sabbatthapi paripuṇṇo dissati (cck note) | vyākattabbā → -9 So Bmr K; SS omit; Bmr add kiṁ vo ahaṁ te tattha byākarissāmīti; K kiṁ vo ahan te na tathā byākarissāmi. (pts note) | tathā byākarissāmi → tattha byākarissāmī ti (bjt) Santi, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
samaṇabrāhmaṇā evaṁvādino → samaṇa-brāhmaṇā evaṁ-vādino (pts)“There are certain contemplatives & brahmans who are of this view, this opinion, ‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
paraṁ maraṇā → parammaraṇā (bjt) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)‘After death, the self is possessed of form & free from disease: Only this is true, anything otherwise is worthless.’ Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Santi → K adds kho. (pts note) | samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino → samaṇa-brāhmaṇā evaṁ-vādino evaṁ-diṭṭhino (pts)There are certain contemplatives & brahmans who are of this view, this opinion, ‘arūpī attā hoti …
arūpī → nārūpī (bj)‘After death, the self is formless: Only this is true, anything otherwise is worthless.’ … ‘After death, the self is both possessed of form & formless’ … ‘After death, the self is neither possessed of form nor formless’ … ‘After death, the self is percipient’ … ‘After death, the self is not percipient’ … ‘After death, the self is both percipient & not percipient’ … ‘After death, the self is neither percipient nor not percipient’ … ‘The self is annihilated, destroyed, & does not exist after death: Only this is true, anything otherwise is worthless.’ rūpī ca arūpī ca attā hoti … nevarūpī nārūpī attā hoti …
nevarūpī nārūpī → nevarūpinārūpī (sya-all) | nevarūpī → neva rūpī (bjt) | nevarūpī → n eva rūpī (pts) saññī attā hoti … asaññī attā hoti …
+ → saññī ca asaññī ca attā hoti (th) nevasaññīnāsaññī attā hoti …
nevasaññīnāsaññī → nevasaññināsaññī (th) | nevasaññīnāsaññī → n eva saññī nāsaññī (pts) attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
paraṁ maraṇā → parammaraṇā (bjt) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino → samaṇa-brāhmaṇā evaṁ-vādino evaṁ-diṭṭhino (pts)“As for the contemplatives & brahmans who are of this view, this opinion, ‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
paraṁ maraṇā → parammaraṇā (bjt) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)‘After death, the self is possessed of form & free from disease: Only this is true, anything otherwise is worthless’: Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
upasaṅkamitvā → upasaṁkamitvā (pts)I, going to them, say, ‘atthi nu kho idaṁ, āvuso, vuccati:
nu → (bj, sya-all, pts)‘Friends, is it the case that this is said, “rūpī attā hoti arogo paraṁ maraṇā”’ti?
paraṁ maraṇāti yañca → parammaraṇāti yaṁ (bj) | paraṁ maraṇāti → parammaraṇā ti (bjt) | maraṇāti → maraṇā ti (ms2005) | paraṁ maraṇāti → param maraṇā ti (pts)“After death, the self is possessed of form & free from disease”? Yañca kho te evamāhaṁsu:
yañca → yaṁ (bjt) | yañca → yañ ca (pts) | evamāhaṁsu → evam āhaṁsu (pts)When they say, “Only this is true, anything otherwise is worthless,” ‘idameva saccaṁ moghamaññan’ti.
idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) Taṁ tesaṁ nānujānāmi.
taṁ tesaṁ → tantesaṁ (th)I don’t grant their point. Taṁ kissa hetu?Why is that? Aññathāsaññinopi hettha, cunda, santeke sattā.
aññathāsaññinopi → aññathāsaññino pi (bjt) | aññathāsaññinopi hettha → aññathā-saññino pi h ettha (pts) | santeke → sant eke (pts)Because with regard to that, there are some beings who are percipient otherwise. Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.
attanā → attano (sya-all) | imāyapi → imāya pi (pts) | neva attanā samasamaṁ → n eva attano sama-samaṁ (pts)And I do not see that this doctrine is even equal to mine, so how better? Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
ahameva → cunda aham eva (pts) | Cunda → So SS; Bmr K omit. (pts note) | adhipaññatti → adhippaññatti (bjt, pts) | atha kho → athakho (th)In fact, my doctrine is the better one.

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
tatra → tattha (sya-all) | samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino → samaṇa-brāhmaṇā evaṁ-vādino evaṁ-diṭṭhino (pts)[Similarly with the remaining views.] ‘arūpī attā hoti … rūpī ca arūpī ca attā hoti … nevarūpīnārūpī attā hoti …
nevarūpīnārūpī → nevarūpinārūpī (sya-all) | nevarūpīnārūpī → neva rūpī nārūpī (bjt) | nevarūpīnārūpī → n eva rūpī nārūpī (pts) saññī attā hoti … asaññī attā hoti …
+ → saññī ca asaññī ca attā hoti (th) nevasaññīnāsaññī attā hoti …
nevasaññīnāsaññī → nevasaññināsaññī (th) | nevasaññīnāsaññī → n eva saññī nāsaññī (pts) attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
hoti → SS insert Tathāgato. (pts note) | paraṁ maraṇā → parammaraṇā (bjt) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
upasaṅkamitvā → upasaṁkamitvā (pts) ‘atthi nu kho idaṁ, āvuso, vuccati:
nu → (bj, sya-all, pts) “attā ucchijjati vinassati na hoti paraṁ maraṇā”’ti?
paraṁ maraṇāti yañca → parammaraṇā ti mañca (bj) | maraṇāti → maraṇā ti (ms2005) | paraṁ maraṇāti → param maraṇā ti (pts) Yañca kho te, cunda, evamāhaṁsu:
yañca → mañca (bjt) | yañca → yañ ca (pts) | evamāhaṁsu → evam āhaṁsu (pts) ‘idameva saccaṁ moghamaññan’ti.
idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts) Taṁ tesaṁ nānujānāmi.
taṁ tesaṁ → tantesaṁ (th) Taṁ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā.
aññathāsaññinopi hettha → aññathā saññino pi h ettha (pts) | santeke → sant eke (pts) Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi, kuto bhiyyo.
attanā → attano (sya-all) | imāyapi → imāya pi (pts) | neva attanā samasamaṁ → n eva attano sama-samaṁ (pts) Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
atha kho → athakho (th) | ahameva → aham eva (pts) | adhipaññatti → adhippaññatti (pts)

Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
vo → te (bj, sya-all) | te → (sya-all, pts) | byākātabbā → vyākattabbā (pts) | vo → Bmr te, and in 36. (pts note) | aparantasahagatā diṭṭhinissayā → aparanta-sahagatā diṭṭhi-nissayā (pts) | byākatā → vyākatā (pts)“These, Cunda, are the view-dependencies concerning endpoints that I have declared as they are to be declared and as they are not to be declared. Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
byākarissāmi → byākarissāmīti (bj, csp1ed) | tathā byākarissāmi imesañca → tattha byākarissāmīti imesaṁ ca (bj) | byākarissāmi → byākarissāmīti (cck) | byākātabbā → byākātabbāti (sya-all); vyākattabbā (pts) | vo ahaṁ → (sya-all) | tathā → ahante tattha (sya-all) | byākarissāmīti → byākarissāmīti (cck: sī. ka.) | tathā → Bmr tattha. (pts note) | vyākarissāmi → Bmr byākarissāmīti; SS insert pe. (pts note)Would I [simply] declare them to you?

Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā.
imesañca → ca (bjt) | imesañca → imesaṁ ca (bjt) | imesañca → imesañ ca (pts) | pubbantasahagatānaṁ → pubbanta-sahagatānaṁ (pts) | imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ → imesañ ca aparanta-sahagatānaṁ diṭṭhi nissayānaṁ (pts)“It’s for the abandoning & transcending of these view-dependencies concerning beginning-points and view-dependencies concerning endpoints that I have thus taught & formulated the four establishings of mindfulness. Katame cattāro?Which four? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
abhijjhādomanassaṁ → abhijjhā-domanassaṁ (pts)“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 …pe…
vedanānupassī → (bj)He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. citte cittānupassī …pe…
citte cittānupassī → cittesu (bj) | citte → So Bmr K; cp. D. xxii. 12; SS cittesu. (pts note)He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
abhijjhādomanassaṁ → abhijjhā-domanassaṁ (pts)He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.
imesañca → imesaṁ ca (bjt) | paññattāti → paññattā ti (bjt, pts) | imesañca → imesañ ca (pts) | pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ → pubbanta-sahagatānaṁ diṭṭhi-nissayānaṁ imesañ ca aparanta-sahagatānaṁ diṭṭhi-nissayānaṁ (pts) | evaṁ → evam (pts)“It’s for the abandoning & transcending of these view-dependencies concerning beginning-points and view-dependencies concerning endpoints that I have thus taught & formulated these four establishings of mindfulness.”

Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
ṭhito → (bj) | bījayamāno → vijayamāno (bj); vījayamāno (pts) | upavāṇo → upadāno (sya-all); upavāno (pts) | bījayamāno atha kho → vījayamāno athakho (sya-all) | Upavāno → Br Upavāṇo; K Upadāno. (pts note) | hoti → Scd piṭṭhito piṭṭhito hoti; Bmr piṭṭhito hoti, omitting ṭhito; K piṭṭhito ṭhito, omitting hoti. Cp. D. xvi. 5. 4, vol. ii., p. 138. (pts note)Now on that occasion Ven. Upavāṇa was standing behind the Blessed One, fanning him. Atha kho āyasmā upavāṇo bhagavantaṁ etadavoca:
upavāṇo bhagavantaṁ → upadāno bhagavantameva (sya-all) | upavāṇo → upavāno (pts) | Bhagavantaṁ → K adds eva. (pts note) | atha kho → athakho (th) | etadavoca → etad avoca (pts)He said to the Blessed One, “acchariyaṁ, bhante, abbhutaṁ, bhante.
abbhutaṁ → So SS Br; Bm K abbhūtaṁ. (pts note)“It’s amazing, lord. It’s astounding— Pāsādiko vatāyaṁ, bhante, dhammapariyāyo;
dhammapariyāyo → dhamma-pariyāyo (pts)how inspiring this Dhamma-sequence is, supāsādiko vatāyaṁ, bhante, dhammapariyāyo, ko nāmāyaṁ, bhante, dhammapariyāyo”ti?
supāsādiko → atipāsādiko (pts) | nāmāyaṁ → nāmo ayaṁ (pts) | atipāsādiko → So Scd; Bmr K supasādiko; St omits down to ti. (pts note) | ayaṁ → So Scd; Bmr K nāmāyaṁ. (pts note) | dhammapariyāyoti → dhammapariyāyo ti (bjt) | dhammapariyāyo → dhamma-pariyāyo (pts) | dhammapariyāyoti → dhamma-pariyāyo ti (pts)how very inspiring this Dhamma-sequence is. What is the name of this Dhamma-sequence?”

“Tasmātiha tvaṁ, upavāṇa, imaṁ dhammapariyāyaṁ ‘pāsādiko’ tveva naṁ dhārehī”ti.
upavāṇa → upadāna (sya-all); upavāna (pts) | pāsādiko tveva naṁ → pāsādikotveva (sya-all) | tveva → ti eva (pts) | naṁ → K omits. (pts note) | tasmātiha → tasmā tiha (bjt) | tasmātiha → tasmāt iha (pts) | dhammapariyāyaṁ → dhamma-pariyāyaṁ (pts)“In that case, Upavāṇa, you may remember this Dhamma-sequence simply as ‘The Inspiring.’”

Idamavoca bhagavā.
idamavoca → idam avoca (pts)That is what the Blessed One said. Attamano āyasmā upavāṇo bhagavato bhāsitaṁ abhinandīti.
upavāṇo → upadāno (sya-all); upavāno (pts)Gratified, Ven. Upavāṇa delighted in the Blessed One’s words.

Pāsādikasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.