1. Poṭṭhapādaparibbājakavatthu

Evaṁ me sutaṁ—
evaṁ me → evamme (th) | evaṁ → evam (pts)I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
anāthapiṇḍikassa ārāme → anāthapiṇḍikassārāme (sya-all)that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi.
tindukācīre ekasālake mallikāya ārāme → tiṇḍukācire ekasārike mallikārāme (sya-all) | tiṁsamattehi → timattehi (pts) | tindukācīre → SS tiṇḍukātīre here, but not in Sum. In 2 only Sd has -tīro. (pts note) | eka-sālake → Scdt sālike and so St in 2. (pts note) | Mallikāya → See J. iv. 148 foll. Dhp. Aṭṭh. 248. (pts note) | timattehi → BB tiṅsa-. (pts note) | paribbājakaparisāya → paribbājaka-parisāya (pts) | tiṁsamattehi paribbājakasatehi → timattehi paribbājaka-satehi (pts)Now on that occasion Poṭṭhapāda the wanderer, together with a large following of about 300 wanderers, had taken up residence in the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
pubbaṇhasamayaṁ → pubbanhasamayaṁ (bj) | sāvatthiṁ → sāvatthiyaṁ (sya-all) | atha kho → athakho (th) | pubbaṇhasamayaṁ → pubbaṇha-samayaṁ (pts) | pattacīvaramādāya → patta-cīvaraṁ ādāya (pts)Then the Blessed One, early in the morning—having adjusted his lower robe and taking his bowl & outer robe—entered Sāvatthī for alms.

Atha kho bhagavato etadahosi:
atha kho → athakho (th) | etadahosi → etad ahosi (pts)Then the thought occurred to him, “atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ.“While it’s still too early to go into Sāvatthī for alms, Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti.
tindukācīro ekasālako mallikāya ārāmo → tiṇḍukāciro ekasāliko mallikārāmo (sya-all) | yannūnāhaṁ → yaṁnūnāhaṁ (my) | yannūnāhaṁ → yan nūnāhaṁ (pts) | ekasālako → eka-sālako (pts) | tenupasaṅkameyyanti → ten upasaṁkameyyan ti (pts)why don’t I go to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā to see Poṭṭhapāda the wanderer?” Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.
tindukācīro ekasālako mallikāya ārāmo → tiṇḍukāciro ekasāliko mallikārāmo (sya-all) | atha kho → athakho (th) | ekasālako → eka sālako (pts) | tenupasaṅkami → ten upasaṁkami (pts)So he went to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā.

Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā.
paribbājakaparisāya → paribbājaka-parisāya (pts) | uccāsaddamahāsaddāya anekavihitaṁ → uccāsadda-mahāsaddāya aneka-vihitaṁ (pts)Now on that occasion Poṭṭhapāda the wanderer was sitting with his large following of wanderers, all making a great noise & racket, discussing many kinds of bestial topics of conversation: Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā.
itthikathaṁ → itthikathaṁ purisakathaṁ (bj) | vā → vāti (bj) | itthikathaṁ sūrakathaṁ → itthīkathaṁ purisakathaṁ surākathaṁ (sya-all) | itthi-kathaṁ → BB add purisa-kathaṁ; as Sd BB at D.i.1.17 (not in M.V.v.6.3). (pts note) | iti → BB omit iti. (pts note) | + → gandhakathaṁ (bjt) | seyyathidaṁ → seyyathīdaṁ (th) | seyyathidaṁ rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ → seyyathīdaṁ rāja-kathaṁ cora-kathaṁ mahāmatta-kathaṁ senā-kathaṁ bhaya-kathaṁ (pts) | annakathaṁ pānakathaṁ vatthakathaṁ → anna-kathaṁ pāna-kathaṁ vattha-kathaṁ (pts) | mālākathaṁ gandhakathaṁ ñātikathaṁ → mālā-kathaṁ gandha-kathaṁ ñāti-kathaṁ (pts) | gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ → gāma-kathaṁ nigama-kathaṁ nagara-katham janapada-kathaṁ itthi-kathaṁ sūra-kathaṁ (pts) | kumbhaṭṭhānakathaṁ pubbapetakathaṁ → kumbhaṭṭhāna-kathaṁ pubba-peta-kathaṁ (pts) | samuddakkhāyikaṁ → samudda-kkhāyikaṁ (pts)conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ;
dūratova → dūrato va (th, pts)Then Poṭṭhapāda the wanderer saw the Blessed One coming from afar, disvāna sakaṁ parisaṁ saṇṭhapesi:
sakaṁ parisaṁ → sakaparisaṁ (sya-all) | saṇṭhapesi → saṇṭhāpesi (pts) | saṇṭhapesi → saṇṭhāpesi (bj: PTS) | disvā → BB disvāna. (pts note) | saṇṭhāpesi → Sm saṇṭhapesi. (pts note)and on seeing him, hushed his following: “appasaddā bhonto hontu, mā bhonto saddamakattha.
saddamakattha → saddam akattha (pts)“Be quiet, good sirs. Don’t make any noise. Ayaṁ samaṇo gotamo āgacchati.Here comes the contemplative Gotama. Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī.
āyasmā → panāyasmā (bj); (sya-all) | kho → kho panāyasmā (sya-all); kho pana (pts) | pana → BB omit. (pts note) | appasaddakāmo → appasadda-kāmo (pts) | vaṇṇavādī → vaṇṇa-vādī (pts)He is fond of quietude and speaks in praise of quietude. Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti.
appeva nāma → appevanāma (bjt, th) | upasaṅkamitabbaṁ → upasaṁkamitabbaṁ (pts)Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.” Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ.So the wanderers fell silent.

Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami.
atha kho → athakho (th) | tenupasaṅkami → ten upasaṁkami (pts)Then the Blessed One went to Poṭṭhapāda, Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
atha kho → athakho (th) | etadavoca → etad avoca (pts)and Poṭṭhapāda said to him, “etu kho, bhante, bhagavā.“Come, Blessed One. Svāgataṁ, bhante, bhagavato.
svāgataṁ → sāgataṁ (pts) | svāgataṁ → sāgataṁ (bj: PTS) | sāgataṁ → Sd BB svāgataṁ. (pts note)Welcome, Blessed One. Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya.
pariyāyamakāsi → pariyāyam akāsi (pts) | idhāgamanāya → idh āgamanāya (pts)It’s been a long time since the Blessed One has gone out of his way to come here. Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti.
idaṁ āsanaṁ → idamāsanaṁ (bjt, th) | idaṁ → idam (pts) | paññattanti → paññattan ti (pts)Sit down, Blessed One. This seat has been prepared.”

Nisīdi bhagavā paññatte āsane.So the Blessed One sat on the prepared seat. Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
kho → BB pi kho. (pts note) | poṭṭhapādopi → poṭṭhapādo (pts)Poṭṭhapāda, taking a lower seat, sat to one side. Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca:
etadavoca → etad avoca (pts)As he was sitting there, the Blessed One said to him, “kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
kāya nuttha → kāya nottha (sya-all, mr) | nuttha → kāya nottha (cck: syā. ka.) | antarākathā vippakatāti → antarā kathā vippakatā ti (bjt, pts) | nuttha → nu ttha (pts)“For what topic of conversation are you gathered together here? In the midst of what topic of conversation have you been interrupted?”

1.1. Abhisaññānirodhakathā

Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
etadavoca → etad avoca (pts)When this was said, Poṭṭhapāda replied, “tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā.
tiṭṭhatesā → tiṭṭhat esā (pts)“Never mind, lord, about the topic of conversation for which we have gathered here. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.
savanāya → savaṇāya (bj) | esā → SS n'esāhaṁ. (pts note) | nesā → n esā (pts) | pacchāpi → pacchā pi (pts)It won’t be difficult for the Blessed One to hear about that later.

Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi:
kotūhalasālāya → kutūhalasālāya (bj, pts); kotuhalasālāya (sya-all) | nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya → nānā-titthiyānaṁ samaṇa-brāhmaṇānaṁ kutūhala-sālāya (pts)For the past few days a discussion has arisen among the many sects of contemplatives & brahmans gathered and sitting together in the debating hall, concerning the ultimate cessation of perception: ‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti?
abhisaññānirodho → abhisaññanirodho (pts) | hotīti → hotī ti (bjt) | kathaṁ → kathan (pts)‘How is there the ultimate cessation of perception?’

Tatrekacce evamāhaṁsu:
tatrekacce evamāhaṁsu → tatr ekacce evam āhaṁsu (pts)With regard to this, some said, ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi.
ahetū → ahetu (bj, sya-all) | uppajjantipi nirujjhantipi → uppajjatipi nirujjhatipi (sya-all) | ahetū appaccayā → ahetuapaccayā (pts) | uppajjantipi nirujjhantipi → uppajjanti pi nirujjhanti pi (pts)‘A person’s perception arises and ceases without cause, without reason. Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti.
uppajjanti → uppajjati (sya-all)When it arises, one is percipient. Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti.
nirujjhanti → nirujjhati (sya-all)When it ceases, one is not percipient.’ Ittheke abhisaññānirodhaṁ paññapenti.
paññapenti → paññāpenti (bj) | paññāpenti → paññapenti (bj: PTS) | ittheke abhisaññānirodhaṁ paññapenti → itth eke abhisaññā-nirodhaṁ paññāpenti (pts)That’s how one group described the ultimate cessation of perception.

Tamañño evamāha:
tamañño evamāha → tam añño evam āha (pts)“Then someone else said, ‘na kho pana metaṁ, bho, evaṁ bhavissati.
pana metaṁ → na kho nāmetaṁ (pts1ed) | pana metaṁ → nām etaṁ (pts) | me’taṁ → na kho nāmetaṁ (bj: PTS) | metaṁ → na kho nāmetaṁ (cck: sī. pī.) | bho → BB na kho pana me taṁ bho (thrice). In the next clause SS omit bho, and in the third Sm omits it, and Sdt have hoti. (pts note)‘No, that’s not how it is. Saññā hi, bho, purisassa attā.Perception is a person’s self, Sā ca kho upetipi apetipi.
sā → so (sya-all) | upetipi apetipi → upeti pi apeti pi (pts)which comes and goes. Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti.When it comes, one is percipient. Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti.When it goes, one is not percipient.’ Ittheke abhisaññānirodhaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke abhisaññānirodhaṁ paññapenti → itth eke abhisaññā-nirodhaṁ paññāpenti (pts)That’s how one group described the ultimate cessation of perception.

Tamañño evamāha:
tamañño evamāha → tam añño evam āha (pts)“Then someone else said, ‘na kho pana metaṁ, bho, evaṁ bhavissati.
pana metaṁ → nām etaṁ (pts)‘No, that’s not how it is, Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā.
samaṇabrāhmaṇā → samaṇa brāhmaṇā (pts)for there are contemplatives & brahmans of great power, great potency. Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.
upakaḍḍhantipi apakaḍḍhantipi → upakaḍḍhanti pi apakaḍḍhanti pi (pts)They draw perception in and out of a person. Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.When they draw it in, one is percipient. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.When they draw it out, one is not percipient.’ Ittheke abhisaññānirodhaṁ paññapenti.
paññapenti → paññāpenti (bj) | ittheke abhisaññānirodhaṁ paññapenti → itth eke abhisaññā-nirodhaṁ paññāpenti (pts)That’s how one group described the ultimate cessation of perception.

Tamañño evamāha:
tamañño evamāha → tam añño evam āha (pts)“Then someone else said, ‘na kho pana metaṁ, bho, evaṁ bhavissati.
pana metaṁ → nām etaṁ (pts) | evaṁ → evam (pts)‘No, that’s not how it is, Santi hi, bho, devatā mahiddhikā mahānubhāvā.
devatā → devā (sya-all) | devatā → devā (bj: syā)for there are devas of great power, great potency. Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi.
tā → te (sya-all, pts) | tā → te (bj: syā) | upakaḍḍhantipi apakaḍḍhantipi → upakkaḍḍhantipi apakkaḍḍhantipi (th) | upakaḍḍhantipi apakaḍḍhantipi → upakaḍḍhanti pi apakaḍḍhanti pi (pts)They draw perception in and out of a person. Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti.
upakaḍḍhanti → upakkaḍḍhanti (th)When they draw it in, one is percipient. Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti.
apakaḍḍhanti → apakkaḍḍhanti (th)When they draw it out, one is not percipient.’ Ittheke abhisaññānirodhaṁ paññapenti.
paññapenti → paññāpenti (bj, pts) | ittheke abhisaññānirodhaṁ paññapenti → itth eke abhisaññā-nirodhaṁ paññāpenti (pts)That’s how one group described the ultimate cessation of perception.

Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi:
bhagavantaṁyeva → bhagavantaṁ yeva (bjt, pts)“Then the memory of the Blessed One arose within me: ‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti.
sukusaloti bhagavā bhante kusalo → sukusalo ti (pts) | ti → SS Aho nūna bhagavā sugato yo (Sdm so) bhante kusalo. (Sm has imesaṁ inserted, as a correction, after so.) (pts note)‘Ah, the Blessed One! Ah, the One Well-Gone—who surely is well-skilled in these matters.’ Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa.The Blessed One is skilled and expert in the ultimate cessation of perception. Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti?
hotīti → hotī ti (bjt) | kathaṁ nu → kathannu (th) | kathaṁ → kathan (pts) | abhisaññānirodho → abhisaññā-nirodho (pts)So what, lord, is the ultimate cessation of perception?”

1.2. Sahetukasaññuppādanirodhakathā

“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu:
evamāhaṁsu ahetū appaccayā → evam āhaṁsu ahetuappaccayā (pts) | samaṇabrāhmaṇā evamāhaṁsu → samaṇa-brāhmaṇā evam āhaṁsu (pts)“In this regard, Poṭṭhapāda, those contemplatives & brahmans who say that ‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ.
ahetū → ahetu (sya-all)a person’s perception arises & ceases without cause, without reason, are wrong from the very start. Taṁ kissa hetu?Why is that? Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi.
sahetū → sahetu (sya-all) | uppajjantipi nirujjhantipi → uppajjatipi nirujjhatipi (sya-all) | uppajjantipi nirujjhantipi → uppajjanti pi nirujjhanti pi (pts)Because a person’s perception arises & ceases with a cause, with a reason. Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
uppajjati → uppajjanti (bj, pts); uppajjatipi (sya-all) | nirujjhati → nirujjhanti (bj, pts); nirujjhatipi (sya-all) | nirujjhanti → BB uppajjati . . . nirujjhati (and so in 10, 16, etc.). (pts note)With training, one perception arises and with training another perception ceases.

Kā ca sikkhā”ti? Bhagavā avoca.
sikkhāti → sikkhā ti (pts)And what is that training?

“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe…
loke → loko (bj) | rajopatho → rajāpatho (bj: syā) | pe → BB yathā Sāmañaphalaṁ evaṁ vitthāretabbaṁ and omit down to end of 8 (D. ii. 40-63). (pts note) | Sa → BB atha as in D. ii. 63. (pts note) | + → yathā anucchedesu evaṁ vitthāretabbaṁ (my) | pe → spelled out in full (bjt) | + → yathā sāmaññaphale evaṁ vitthāretabbaṁ (th)“There is the case where a Tathāgata appears in the world, worthy and rightly self-awakened. [as in DN 2] … Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti
hoti → BB add . . . pa . . . and omit 9. (pts note) | poṭṭhabbaṁ → So SS (see D.ii. 64). (pts note)“This is how a monk is consummate in virtue.… …pe…
pe → spelled out in full (bjt)

tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
pañcanīvaraṇe pahīne → pañca nīvaraṇe pahīṇe (bj) | vedeti → vedayati (sya-all) | pāmojjaṁ → pāmujjaṁ (pts) | pāmojjaṁ → pāmujjaṁ (bj: PTS) | vedeti → paṭisaṁvedeti (bj: syā) | pāmujjaṁ → BB pāmojjaṁ (SS here u, but o at D.ii. 75). (pts note) | tassime pañcanīvaraṇe → d tass ime pañca nīvaraṇe (pts) | passaddhakāyo → passaddha-kāyo (pts)“Seeing that these five hindrances have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.

So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
paṭhamaṁ jhānaṁ → paṭhamajjhānam (pts) | jhānaṁ → paṭhamajjhānaṁ (bj: kesuci) | vivicceva → eva (pts) | pītisukhaṁ paṭhamaṁ jhānaṁ → pīti-sukhaṁ paṭhamajjhānam (pts)“Quite secluded from sensuality, secluded from unskillful qualities, the monk enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Tassa yā purimā kāmasaññā, sā nirujjhati.
kāmasaññā → kāma-saññā (pts)His earlier perception of sensuality ceases, Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
samaye → (sya-all) | Vivekaja-pītisukha-sukhuma-sacca-saññā → In 10,11 MSS. have vivekajaṁ pītisukhaṁ, in 12-15 the ṁ's are usually omitted. (pts note) | vivekajapītisukhasukhumasaccasaññīyeva → vivekajapītisukhasukhuma-saccasaññīyeva (my) | vivekajapītisukhasukhumasaccasaññīyeva → vivekajapītisukhasukhumasaccasaññī yeva (bjt) | vivekajapītisukhasukhumasaccasaññīyeva → vivekaja pīti-sukha sukhuma-sacca-saññī yeva (pts)and on that occasion there is a perception of a refined truth of rapture & pleasure born of seclusion. On that occasion he is one who is percipient of a refined truth of rapture & pleasure born of seclusion. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
uppajjati → uppajjanti (pts) | nirujjhati → nirujjhanti (pts) | uppajjati → uppajjanti (bj: PTS) | nirujjhati → nirujjhanti (bj: PTS) | nirujjhanti → BB in 10-16 uppajjati . . . nirujjhati. SS -anti in 10-14. In 15 Sdt -ati . . . ati; Sc -anti . . . anti; Sm -ati . . . -anti. In 16 SS ati . . . anti; (Sum. requires plural, see 22.) (pts note) | evampi → evaṁpi (th) | evampi → evam pi (pts)And thus it is that with training one perception arises and with training another perception ceases. Ayaṁ sikkhā”ti bhagavā avoca.
ayaṁ → ayaṁpi (sya-all) | sikkhāti → sikkhā ti (pts)

“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
dutiyaṁ jhānaṁ → dutiyajjhānaṁ (pts) | jhānaṁ → dutiyajjhānaṁ (bj: PTS) | caparaṁ → ca paraṁ (pts) | pītisukhaṁ dutiyaṁ jhānaṁ → pīti-sukhaṁ dutiyajjhānaṁ (pts)“Then, 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. Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.
vivekajapītisukhasukhumasaccasaññā → vivekajaṁ pītisukhaṁ sukhumasaccasaññā (pts) | vivekajapītisukhasukhumasaccasaññā → vivekajaṁ pītisukhaṁ sukhumasaññā (bj: PTS) | vivekajapītisukhasukhumasaccasaññā → vivekajaṁ pīti-sukhaṁ sukhuma-sacca-saññā (pts)His earlier perception of a refined truth of rapture & pleasure born of seclusion ceases, Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
samādhijapītisukhasukhumasaccasaññīyeva → samādhijapītisukhasukhumasaccasaññī yeva (bjt) | samādhijapītisukhasukhumasaccasaññā → samādhija pīti-sukha sukhuma-sacca-saññā (pts) | samādhijapītisukhasukhumasaccasaññīyeva → samādhija pīti-sukha sukhuma-sacca-saññī yeva (pts)and on that occasion there is a perception of a refined truth of rapture & pleasure born of concentration. On that occasion he is one who is percipient of a refined truth of rapture & pleasure born of concentration. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
ekā → ekaṁ (bj) | uppajjati → uppajjanti (pts) | nirujjhati ayampi sikkhāti → nirujjhanti ayaṁ sikkhā ti (pts) | evampi → evaṁpi (th) | evampi → evam pi (pts)And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.
ayampi → ayaṁpi (th) | ayampi sikkhāti → ayaṁ sikkhā ti (pts)

“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.
sukhavihārīti tatiyaṁ jhānaṁ → sukhavihārī ti tatiyajjhānaṁ (pts) | tatiyaṁjhānaṁ → tatiyajjhānaṁ (bj: kesuci potthakesu) | upekhako → BB upekkhako and so always. (pts note) | yaṁ taṁ → yantaṁ (bjt) | caparaṁ → ca paraṁ (pts) | sukhañca → sukhañ ca (pts) | yaṁ → yan (pts) | sukhavihārīti tatiyaṁ jhānaṁ → sukha-vihārī ti tatiyajjhānaṁ (pts)“And further, 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.’ Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.
samādhijapītisukhasukhumasaccasaññā → samādhijaṁ pītisukhaṁ sukhumasaccasaññā (pts) | samādhijapītisukhasukhumasaccasaññā → samādhijaṁ pīti-sukhaṁ sukhuma-sacca-saññā (pts)His earlier perception of a refined truth of rapture & pleasure born of concentration ceases, Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
upekkhāsukhasukhumasaccasaññīyeva → upekkhāsukhasukhumasaccasaññī yeva (bjt) | upekkhāsukhasukhumasaccasaññā → upekhā-sukha-sukhumasacca-saññā (pts) | upekkhāsukhasukhumasaccasaññīyeva → upekhā-sukha-sukhumasacca-saññī yeva (pts)and on that occasion there is a perception of a refined truth of equanimity. On that occasion he is one who is percipient of a refined truth of equanimity. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
uppajjati → uppajjanti (pts) | nirujjhati ayampi sikkhāti → nirujjhanti ayaṁ sikkhā ti (pts) | evampi → evaṁpi (th) | evampi → evam pi (pts)And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.
ayampi → ayaṁpi (th) | ayampi sikkhāti → ayaṁ sikkhā ti (pts)

“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
atthaṅgamā → atthagamā (bj, pts) | upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ → upekhāsatipārisuddhiṁ catutthajjhānaṁ (pts) | atthagamā → atathaṅgamā (bj: kesuci) | jhānaṁ → catutthajjhānaṁ (bj: kesuci) | pubbeva → pubbe va (th) | caparaṁ → ca paraṁ (pts) | pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ → pubb eva somanassa-domanassānaṁ atthagamā adukkha-m-asukhaṁ upekhā-sati-pārisuddhiṁ catutthajjhānaṁ (pts)“And further, 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. Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.
upekkhāsukhasukhumasaccasaññā → upekhā-sukha-sukhuma-sacca-saññā (pts)His earlier perception of a refined truth of equanimity ceases, Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti.
adukkhamasukhasukhumasaccasaññīyeva → adukkhamasukhasukhumasaccasaññī yeva (bjt) | adukkhamasukhasukhumasaccasaññā → adukkha-m-asukha sukhuma-sacca-saññā (pts) | adukkhamasukhasukhumasaccasaññīyeva → adukkha-m-asukha sukhuma-sacca-saññī yeva (pts)and on that occasion there is a perception of a refined truth of neither pleasure nor pain. On that occasion he is one who is percipient of a refined truth of neither pleasure nor pain. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
uppajjati → uppajjanti (pts) | nirujjhati ayampi sikkhāti → nirujjhanti ayaṁ sikkhā ti (pts) | evampi → evaṁpi (th) | evampi → evam pi (pts)And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.
ayampi → ayaṁpi (th) | ayampi sikkhāti → ayaṁ sikkhā ti (pts)

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
atthaṅgamā → atthagamā (bj, pts) | samatikkamā → BB samatikkamma, as in 15, 16; but see M.PṢ. p. 30. (pts note) | viharati → See D. i. 3. 13-15. (pts note) | caparaṁ → ca paraṁ (pts) | paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā → paṭigha-saññānaṁ atthagamā nānatta-saññānaṁ amanasi-kārā (pts) | ākāsoti → ākāso ti (pts)“And further, with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not heeding perceptions of multiplicity, (perceiving,) ‘Infinite space,’ the monk enters & remains in the dimension of the infinitude of space. Tassa yā purimā rūpasaññā, sā nirujjhati.
purimā rūpasaññā → purimasaññā (mr) | rūpasaññā → purimasaññā (cck: ka.)His earlier perception of form ceases, Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.
ākāsānañcāyatanasukhumasaccasaññā → ākāsānañcāyatanasukhasukhumasaccasaññā (pts) | ākāsānañcāyatanasukhumasaccasaññīyeva → ākāsānañcāyatanasukhumasaccasaññī yeva (bjt) | ākāsānañcāyatanasukhumasaccasaññā → ākāsānañcāyatana-sukha-sukhumasacca-saññā (pts) | ākāsānañcāyatanasukhumasaccasaññīyeva → ākāsānañcāyatanasukhuma-sacca-saññī yeva (pts)and on that occasion there is a perception of a refined truth of the dimension of the infinitude of space. On that occasion he is one who is percipient of a refined truth of the dimension of the infinitude of space. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
uppajjati → uppajjanti (pts) | nirujjhati ayampi sikkhāti → nirujjhanti ayaṁ sikkhā ti (pts) | evampi → evaṁpi (th) | evampi → evam pi (pts)And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.
ayampi → ayaṁpi (th) | ayampi sikkhāti → ayaṁ sikkhā ti (pts)

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
caparaṁ → ca paraṁ (pts) | viññāṇanti → viññāṇan ti (pts)“And further, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ the monk enters & remains in the dimension of the infinitude of consciousness. Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati.
ākāsānañcāyatanasukhumasaccasaññā → ākāsānañcāyatana-sukhuma-sacca-saññā (pts)His earlier perception of a refined truth of the dimension of the infinitude of space ceases, Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.
viññāṇañcāyatanasukhumasaccasaññīyeva → viññāṇañcāyatanasukhumasaccasaññī yeva (bjt) | viññāṇañcāyatanasukhumasaccasaññā → viññāṇañcāyatana sukhuma-sacca-saññā (pts) | viññāṇañcāyatanasukhumasaccasaññīyeva → viññāṇañcāyatana sukhuma-sacca-saññī yeva (pts)and on that occasion there is a perception of a refined truth of the dimension of the infinitude of consciousness. On that occasion he is one who is percipient of a refined truth of the dimension of the infinitude of consciousness. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
uppajjati → uppajjanti (pts) | nirujjhati ayampi sikkhāti → nirujjhanti ayaṁ sikkhā ti (pts) | uppajjati → upapajjati (bj: kesuci) | evampi → evaṁpi (th) | evampi → evam pi (pts)And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.
ayampi → ayaṁpi (th) | ayampi sikkhāti → ayaṁ sikkhā ti (pts)

“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
caparaṁ → ca paraṁ (pts) | natthi → n atthi (pts)“And further, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ enters & remains in the dimension of nothingness. Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati.
viññāṇañcāyatanasukhumasaccasaññā → viññāṇañcāyatana sukhuma-sacca-saññā (pts)His earlier perception of a refined truth of the dimension of the infinitude of consciousness ceases, Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti.
ākiñcaññāyatanasukhumasaccasaññīyeva → ākiñcaññāyatanasukhumasaccasaññī yeva (bjt) | ākiñcaññāyatanasukhumasaccasaññā → ākiñcaññāyatana-sukhuma-sacca-saññā (pts) | ākiñcaññāyatanasukhumasaccasaññīyeva → ākiñcaññāyatana-sukhuma-sacca-saññī yeva (pts)and on that occasion there is a perception of a refined truth of the dimension of nothingness. On that occasion he is one who is percipient of a refined truth of the dimension of nothingness. Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.
uppajjati → uppajjanti (pts) | nirujjhati ayampi sikkhāti → nirujjhanti ayaṁ sikkhā ti (pts) | evampi → evaṁpi (th) | evampi → evam pi (pts)And thus it is that with training one perception arises and with training another perception ceases. Ayampi sikkhā”ti bhagavā avoca.
pāpiyo → pāpiyyo (bj: kesuci potthakesu) | ceva → na ca (bj: syā) | nu → nu kho (bj: syā) | ājānāmi → bhagavatā dhammaṁ desitaṁ anujānāmīti (bj: syā) | ayampi → ayaṁpi (th) | ayampi sikkhāti → ayaṁ sikkhā ti (pts)

“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati.
yato → yathā (sya-all) | sakasaññī → saka-saññī (pts)“Now, when the monk is percipient of himself here, then from there to there, step by step, he touches the peak of perception. Tassa saññagge ṭhitassa evaṁ hoti:As he remains at the peak of perception, the thought occurs to him, ‘cetayamānassa me pāpiyo, acetayamānassa me seyyo.
pāpiyo → BB pāpiyyo, and so in 18. (pts note)‘Thinking is bad for me. Not thinking is better for me. Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;
uppajjeyyuṁ → Scmt uppajjeyya abhisaṁkharoti (omitting yan . . . na, which they have in 18). (pts note) | ahañceva → ahañ ce va (pts)If I were to think and will, this perception of mine would cease, and a grosser perception would appear. yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti.
ceva → (pts) | ca → (pts) | yannūnāhaṁ → yaṁnūnāhaṁ (my) | ca abhisaṅkhareyyanti → cābhisaṅkhareyyanti (bjt) | yannūnāhaṁ → yan nūnāham (pts) | ca abhisaṅkhareyyanti → abhisaṁkhareyyanti (pts)What if I were neither to think nor to will?’ So na ceva ceteti, na ca abhisaṅkharoti.
ca → (pts) | ca abhisaṅkharoti → cābhisaṅkharoti (bjt) | ceva → eva (pts) | ca abhisaṅkharoti → abhisaṁkharoti (pts)So he neither thinks nor wills, Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.
anabhisaṅkharoto → nābhisaṁkharoto (bj: machasaṁ) | anabhisaṁkharoto → BB na abhi-. (pts note) | ceva → eva (pts)and as he is neither thinking nor willing, that perception ceases and another, grosser perception does not appear. So nirodhaṁ phusati.He touches cessation. Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.
anupubbābhisaññānirodhasampajānasamāpatti → anupubbābhisaññānirodha-sampajāna-samāpatti (my) | anupubbābhisaññānirodhasampajānasamāpatti → anupubbābhisaññā-nirodha-sampajāna-samāpatti (pts)This, Poṭṭhapāda, is how there is the alert step-by step attainment of the ultimate cessation of perception.

Taṁ kiṁ maññasi, poṭṭhapāda,
kiṁ maññasi → kimmaññasi (bjt) | kiṁ → kim (pts)“Now what do you think, Poṭṭhapāda? api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?
anupubbābhisaññānirodhasampajānasamāpatti → anupubbābhisaññānirodha-sampajāna-samāpatti (my) | sutapubbāti → sutapubbā ti (bjt) | + → kho (th) | anupubbābhisaññānirodhasampajānasamāpatti sutapubbāti → anupubbābhisaññā-nirodha-sampajāna-samāpatti suta-pubbā ti (pts)Have you ever before heard of such an alert step-by step attainment of the ultimate cessation of perception?”

“No hetaṁ, bhante.
hetaṁ bhante → hetambhante (bjt) | hetaṁ → h etaṁ (pts)“No, lord. Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi:
bhagavato bhāsitaṁ ājānāmi → bhagavatā dhammaṁ desitaṁ ājānāmīti (sya-all) | desitaṁ → bhagavato bhāsitaṁ (sya-all: sī.)And here is how I understand the Dhamma taught by the Blessed One: ‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati,
idha → (sya-all) | sakasaññī → saka-saññī (pts)‘When the monk is percipient of himself here, then from there to there, step by step, he touches the peak of perception. tassa saññagge ṭhitassa evaṁ hoti:As he remains at the peak of perception, the thought occurs to him, “cetayamānassa me pāpiyo, acetayamānassa me seyyo.”Thinking is bad for me. Not thinking is better for me. Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ;
ahañceva → ahañ ce va (pts)If I were to think and will, this perception of mine would cease, and a grosser perception would appear. yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti.
ceva → (pts) | ca abhisaṅkhareyyanti → abhisaṁkhareyyan ti (pts) | yannūnāhaṁ → yaṁnūnāhaṁ (my) | abhisaṅkhareyyanti → abhisaṅkhareyyan ti (ms2005) | yannūnāhaṁ → yan nūnāhaṁ (pts)What if I were neither to think nor to will?” So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.
cābhisaṅkharoti → ca abhisaṅkharoti (sya-all); abhisaṁkharoti (pts) | anabhisaṅkharoto → anabhasaṅkharoto (sya-all) | tā → Sdt na. (pts note) | ceva → eva (pts) | anabhisaṅkharoto → anabhisaṁkharoto (pts)So he neither thinks nor wills, and as he is neither thinking nor willing, that perception ceases and another, grosser perception does not appear. So nirodhaṁ phusati.He touches cessation. Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.
anupubbābhisaññānirodhasampajānasamāpatti → anupubbābhisaññānirodhasampadānasamāpatti (pts) | anupubbābhisaññānirodhasampajānasamāpatti → anupubbābhisaññānirodha-sampajāna-samāpatti (my) | anupubbābhisaññānirodhasampajānasamāpatti → anupubbābhisaññā-nirodha-sampadānasamāpatti (pts)This, Poṭṭhapāda, is how there is the alert step-by step attainment of the ultimate cessation of perception.’”

“Evaṁ, poṭṭhapādā”ti.
+ → kho (bjt, pts)“That’s right, Poṭṭhapāda.”

“Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti?
ekaññeva → ekañceva (sya-all) | paññapeti → paññāpeti (pts) | puthūpi → puthu pi (pts) | paññapetīti ekampi → paññāpetīti ekam pi (pts) | ekaññeva → ekaṁ yeva (bj: kesuci potthakesu) | puthu → All MSS. ū (four times). (pts note) | paññapetīti → paññapetī ti (bjt)“But, lord, does the Blessed One describe one peak of perception or many peaks of perception?”

“Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
paññapemi puthūpi → paññāpemi puthu pi (pts) | paññapemīti → paññāpemīti (pts) | poṭṭhapāda → poṭṭhapāda ahaṁ (bj: syā) | ekampi → ekaṁpi (th) | ekampi → ekam pi (pts)“Poṭṭhapāda, I describe one peak of perception and many peaks of perception.”

“Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti?
paññapeti puthūpi → paññāpeti puthu pi (pts) | paññapetīti → paññāpetīti (pts) | yathā kathaṁ → yathākathaṁ (bjt, th) | paññapetīti → paññapetī ti (bjt) | ekampi → ekaṁpi (th) | ekampi → ekam pi (pts)“And how does the Blessed One describe one peak of perception and many peaks of perception?”

“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi.
tathāhaṁ → tathā ahaṁ (sya-all) | paññapemi → paññāpemi (pts) | tathā’haṁ → tathā ahaṁ (bj: syā) | tathāhaṁ → tathā haṁ (pts)“In whatever way one touches cessation, Poṭṭhapāda, that’s the way I describe the peak of perception. Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti.
paññapemi puthūpi → paññāpemi puthu pi (pts) | paññapemīti → paññāpemīti (pts) | pi → SS ekasmiṁ for ekam pi. (pts note) | ekampi → ekaṁpi (th)That’s how I describe one peak of perception and many peaks of perception.”

“Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti?
uppajjantīti → Comp. Mil. 57. (pts note) | uppajjantīti → uppajjantī ti (bjt) | ñāṇañca → ñāṇaṁ ca (th) | + → paṭhamaṁ (pts) | ñāṇañca → ñāṇañ ca (pts)“Now, lord, does perception arise first, and knowledge after; or does knowledge arise first, and perception after; or do perception & knowledge arise simultaneously?”

“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti.
hoti → SS hotīti. (pts note)“Poṭṭhapāda, perception arises first, and knowledge after. And the arising of knowledge comes from the arising of perception. So evaṁ pajānāti:One discerns, ‘idappaccayā kira me ñāṇaṁ udapādī’ti.‘It’s in dependence on this that my knowledge has arisen.’ Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—
iminā → iminā ca (sya-all) | iminā → iminā ca kho etaṁ (bj: machasaṁ); imināpetaṁ (bj: PTS) | etaṁ → Scmt etaṁ; BB kho. (pts note) | kho → p (pts)Through this line of reasoning one can realize how yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti.
yathā → Scmt tathā. (pts note)perception arises first, and knowledge after, and how the arising of knowledge comes from the arising of perception.”

1.3. Saññāattakathā

“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?
attāti kaṁ → attā ti kim (pts)“Now, lord, is perception a person’s self, or is perception one thing and self another?”

“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti?
kaṁ → kiṁ (bj, sya-all) | pana → kiṁ (bj: sīmu) | Kim → BB Kaṁ. (pts note) | paccesīti → paccesī ti (bjt)“What self do you posit, Poṭṭhapāda?”

“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti.
cātumahābhūtikaṁ kabaḷīkārāhārabhakkhanti → cātummahābhūtikaṁ kavalīkārabhakkhanti (sya-all); cātummahābhūtikaṁ kabaliṅkārāhāra bhakkhan ti (pts) | cātummahābhūtikaṁ → cātumahābhūtikaṁ (bj: machasaṁ) | kabaḷīkārāhārabhakkhanti → kabalīkārāhāraṁ (bj: syā) | kabaḷīkārāhārabhakkha’’nti → kabaḷīkārabhakkhanti (cck: syā. ka.) | cātummahābhūtikaṁ → BB cātumahā-. (pts note) | kabaliṅkārāhāra → BB kabaliṅkāra- (thrice). See i. 3. 11. (pts note) | oḷārikaṁ → oḷārikam (pts)“I posit a gross self, possessed of form, made up of the four great elements [earth, water, fire, and wind], feeding on physical food.”

“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.
cātumahābhūtiko kabaḷīkārāhārabhakkho → cātummahābhūtiko kavalīkārabhakkho (sya-all); cātummahābhūtiko kabaliṅkārāhārabhakkho (pts) | aññāva → aññā ca (sya-all) | cātummahābhūtiko → cātumahābhūtikaṁ (bj: machasaṁ) | kabaḷīkārāhārabhakkho → kabalīkārāhāraṁ (bj: syā) | aññā’va → ca (bj: syā) | bhavissati → abhavissa (bj: sīmu) | attā → attāti (bj: sīmu) | hi → Sc oḷāriko hoti vegi; Sd oḷāriko va hi; Sm oḷāriko hi ce hi; St oḷārikehi ce hi. (pts note) | rūpī → Sct Bm bhūtirūpī (and so Sm with bhūti erased). (pts note) | cātummahābhūtiko → Sct -- mahārājiko ! (and so Sm prima manu). (pts note) | va → No MS. is consistent as to the five va's printed in each of the 21-23; either va or ca is written, and sometimes before, sometimes after aññā. (pts note) | bhavissati → BB bhavissa. (pts note) | attā → BB add ti. (pts note) | cātumahābhūtiko kabaḷīkārāhārabhakkho → cātummahābhūtiko kabaliṅkārāhāra-bhakkho (pts) | aññāva → aññā va (pts)“Then, Poṭṭhapāda, your self would be gross, possessed of form, made up of the four great elements, feeding on physical food. That being the case, then for you perception would be one thing and self another. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.
tadamināpetaṁ → tadimināpetaṁ (sya-all) | tadamināpetaṁ → tadaminā (bj: PTS) | aññāva → aññā va (th, pts) | tadamināpetaṁ → tad iminā p etaṁ (pts)And it’s through this line of reasoning that one can realize how perception will be one thing and self another: Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
Tiṭṭhateva sāyaṁ → tiṭṭhateva ayaṁ (sya-all); tiṭṭhatevāyaṁ (pts1ed) | cātumahābhūtiko kabaḷīkārāhārabhakkho → cātummahābhūtiko kavalīkārabhakkho (sya-all); cātummahābhūtiko kabaliṅkārāhārabhakkho (pts) | ca → va (sya-all, pts) | uppajjanti → uppajjati (sya-all) | nirujjhanti → nirujjhati (sya-all) | tiṭṭhateva sāyaṁ → tiṭṭhat evāyaṁ (pts) | tiṭṭhatevasāyaṁ → tiṭṭhate ca, ayaṁ (bj note) | uppajjanti → uppajjati (bj: syā) | nirujjhanti → nirujjhati (bj: syā) | sāyaṁ → tiṭṭhatevāyaṁ (cck: sī. pī.) | evāyaṁ → Sd ev'ayaṁ; Scmt evabhayaṁ(!); BB sāyaṁ (and so in 22, 23). (pts note) | aññā ca → aññāca (bjt) | cātumahābhūtiko kabaḷīkārāhārabhakkho → cātummahābhūtiko kabaliṅkārāhāra-bhakkho (pts)Even as there remains this gross self—possessed of form, made up of the four great elements, and feeding on food—then for that person, perception arises as other, perception passes away as other. Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
iminā → iminā pi (pts) | iminā → imināpi kho (bj: PTS) | aññāva → aññā va (th, pts) | attāti → attā ti (pts)It’s through this line of reasoning that one can realize how perception will be one thing and self another.”

“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti.
sabbaṅgapaccaṅgiṁ → sabbaṅgapaccaṅgaṁ (sya-all) | sabbaṅgapaccaṅgiṁ → paccaṅgaṁ (bj: syā) | ahīnindriyan → Scd abhinindriyan thrice, but St BB ahīnindriyaṁ thrice, and so Sm in the second and third places. See i. 3.12 and ii. 85, and below, 39. (pts note) | sabbaṅgapaccaṅgiṁ ahīnindriyanti → sabbaṅga-paccaṅgiṁ ahīnindriyan ti (pts)“Then, lord, I posit a mind-made self complete in all its parts, not inferior in its faculties.”

“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.
aññāva → aññā ca (sya-all) | santampi → santaṁpi (th) | sabbaṅgapaccaṅgī → sabbaṅga-paccaṅgī (pts) | santampi → santam pi (pts) | aññāva → aññā va (pts)“Then, Poṭṭhapāda, your self would be mind-made, complete in all its parts, not inferior in its faculties. That being the case, then for you perception would be one thing and self another. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.
tadamināpetaṁ → tadimināpetaṁ (sya-all) | aññāva → aññā va (th, pts) | tadamināpetaṁ → tad iminā p etaṁ (pts)And it’s through this line of reasoning that one can realize how perception will be one thing and self another: Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
tiṭṭhateva sāyaṁ → tiṭṭhatevāyaṁ (bj, pts) | sāyaṁ → ayaṁ (sya-all) | ca → va (sya-all, pts) | uppajjanti → uppajjati (sya-all) | nirujjhanti → nirujjhati (sya-all) | aññā ca → aññāca (bjt) | tiṭṭhateva sāyaṁ → tiṭṭhat evāyaṁ (pts) | sabbaṅgapaccaṅgī → sabbaṅga-paccaṅgī (pts)Even as there remains this mind-made self—complete in all its parts, not inferior in its faculties—then for that person, perception arises as other, perception passes away as other. Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
aññāva → aññā ca (sya-all) | imināpi → iminā pi (pts) | aññāva → aññā va (pts) | attāti → attā ti (pts)It’s through this line of reasoning that one can realize how perception will be one thing and self another.”

“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti.
saññāmayanti → saññāmayan ti (pts)“Then, lord, I posit a formless self made of perception.”

“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.
hi → (bj) | santampi → santaṁpi (th) | aññāva → aññā va (th, pts) | santampi → santam pi (pts)“Then, Poṭṭhapāda, your self would be formless and made of perception. That being the case, then for you perception would be one thing and self another. Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā.
tadamināpetaṁ → tadimināpetaṁ (sya-all) | aññāva → aññā va (th, pts) | tadamināpetaṁ → tad iminā p etaṁ (pts)And it’s through this line of reasoning that one can realize how perception will be one thing and self another: Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.
tiṭṭhateva sāyaṁ → tiṭṭhatevāyaṁ (bj, pts) | sāyaṁ → ayaṁ (sya-all) | ca → va (sya-all, pts) | uppajjanti → uppajjati (sya-all) | nirujjhanti → nirujjhati (sya-all) | aññā ca → aññāca (bjt) | tiṭṭhateva sāyaṁ → tiṭṭhat evāyaṁ (pts)Even as there remains this formless self made of perception, then for that person, perception arises as other, perception passes away as other. Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti.
aññāva → aññā va (th, pts) | imināpi → iminā pi (pts) | attāti → attā ti (pts)It’s through this line of reasoning that one can realize how perception will be one thing and self another.”

“Sakkā panetaṁ, bhante, mayā ñātuṁ:
etaṁ → evaṁ (mr) | sakkā → sakkā ca (sya-all) | panetaṁ → pan etaṁ (pts)“Is it possible for me to know, lord, ‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti?
vāti → (bj) | aññāva → aññā ca (sya-all) | añño → añño ca (sya-all) | attāti vāti → attā ti vā (pts) | aññā → aññā ca (bj: syā) | añño → añño ca (bj: syā)whether perception is a person’s self or if perception is one thing and self another?”

“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:
aññatrāyogena aññatrācariyakena → aññatthaāyogena aññatthācariyakena (sya-all) | aññatrācariyakena → aññatthācariyakena (pts) | aññatrāyogena → aññattha āyogena (bj: syā) | aññatrācariyakena → aññatthācariyakena (bj: syā) | etaṁ → evaṁ (cck: ka.) | aññatrāyogena → SS twice annatra-payogena. (pts note) | aññadiṭṭhikena aññakhantikena aññarucikena → añña-diṭṭhikena añña-khantikena añña-rucikena (pts)“Poṭṭhapāda—having other views, other practices, other satisfactions, other aims, other teachers— ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti.
aññāva → aññā ca (sya-all) | añño → añño ca (sya-all) | attāti → attā ti (pts) | attāti vāti → attā ti vā (pts)it’s hard for you to know whether perception is a person’s self or if perception is one thing and self another.”

“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena:
aññatrāyogena aññatrācariyakena → aññatthaāyogena aññatthācariyakena (sya-all) | aññatrācariyakena → aññatthācariyakena (pts) | sacetaṁ → sace taṁ (my, bjt, th) | sacetaṁ → sac etaṁ (pts) | aññadiṭṭhikena aññakhantikena aññarucikena → añña-diṭṭhikena añña-khantikena añña-rucikena (pts)“Well then, lord, if—having other views, other practices, other satisfactions, other aims, other teachers— ‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā;
aññāva → aññā ca (sya-all) | añño → añño ca (sya-all) | attāti → attā ti (pts)it’s hard for me to know whether perception is a person’s self or if perception is one thing and self another, kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?
loko → See the questions raised at M. 1. 157, 426, etc. (pts note) | kiṁ → kim (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)then is it the case that the cosmos is eternal, that only this is true and anything otherwise is worthless?”

“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā:
abyākataṁ → etaṁpi (sya-all) | etaṁ → (sya-all) | mayā → mayā abyākataṁ (sya-all) | abyākataṁ → avyākataṁ (bj: sabbattha)“Poṭṭhapāda, I haven’t expounded that ‘sassato loko, idameva saccaṁ moghamaññan’”ti.
sassato → antavā (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)the cosmos is eternal, that only this is true and anything otherwise is worthless.”

“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?
asassato → anantavā (pts) | kiṁ → kim (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)“Then is it the case that the cosmos is not eternal, that only this is true and anything otherwise is worthless?”

“Etampi kho, poṭṭhapāda, mayā abyākataṁ:
abyākataṁ asassato → avyākataṁ anantavā (pts) | etampi → etaṁpi (th) | etampi → etam pi (pts)“Poṭṭhapāda, I haven’t expounded that ‘asassato loko, idameva saccaṁ moghamaññan’”ti.
idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)the cosmos is not eternal, that only this is true and anything otherwise is worthless.”

“Kiṁ pana, bhante, ‘antavā loko …pe…
loko → BB pa, down to anantavā loko. Then only the questions are given, ‘tam jīvaṁ taṁ sarīraṁ,'; etc. (pts note) | pe → spelled out in full (bjt)“Then is it the case that the cosmos is finite… ‘anantavā loko …
pe → spelled out in full (bjt)the cosmos is infinite… ‘taṁ jīvaṁ taṁ sarīraṁ …
ti → SS omit this question. (pts note) | pe → spelled out in full (bjt)the soul & the body are the same… ‘aññaṁ jīvaṁ aññaṁ sarīraṁ …
pe → spelled out in full (bjt)the soul is one thing and the body another… ‘hoti tathāgato paraṁ maraṇā …
paraṁ maraṇā → parammaraṇā (th) | pe → spelled out in full (pts)after death a Tathāgata exists… ‘na hoti tathāgato paraṁ maraṇā …
paraṁ maraṇā → parammaraṇā (th) | pe → spelled out in full (pts)after death a Tathāgata does not exist… ‘hoti ca na ca hoti tathāgato paraṁ maraṇā …
na → na hoti (bj) | hoti → hoti ca na hoti ca (bj) | ca → St omits; Sd ca after hoti. (pts note) | paraṁ maraṇā → parammaraṇā (th) | paraṁ → param (pts)after death a Tathāgata both exists & does not exist… ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?
eva → SS no ca in the question, n'eva in the answer. Cp. Trenckner, Majjhima, p. 426. (pts note) | paraṁ maraṇā → parammaraṇā (bjt, th)after death a Tathāgata neither exists nor does not exist, that only this is true and anything otherwise is worthless?”

“Etampi kho, poṭṭhapāda, mayā abyākataṁ:
etampi → etaṁpi (th) | etampi → etam pi (pts) | abyākataṁ → avyākataṁ (pts)“Poṭṭhapāda, I haven’t expounded that ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti.
paraṁ maraṇā → parammaraṇā (bjt, th) | neva → n eva (pts) | paraṁ → param (pts) | idameva → idam eva (pts) | moghamaññanti → mogham aññan ti (pts)after death a Tathāgata neither exists nor does not exist, that only this is true and anything otherwise is worthless.”

“Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti?
panetaṁ → (pts) | Kasmā → BB add pan'etaṁ. So SS below, 30. (pts note) | Bhagavatā → SS -to. (pts note) | abyākatanti → avyākatan ti (pts)“But why hasn’t the Blessed One expounded these things?”

“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati,
dhammasaṁhitaṁ nādibrahmacariyakaṁ → dhammasañhitaṁ na ādibrahmacariyakaṁ (sya-all) | nādibrahmacariyakaṁ → na ādibrahmacariyakaṁ (pts) | saṁvattati → Sc -nti; Sdmt -ntīti. (pts note) | atthasaṁhitaṁ → atthasañhitaṁ na dhammasañhitaṁ (th) | hetaṁ → h etaṁ (pts) | atthasaṁhitaṁ → attha-saṁhitaṁ (pts) | virāgāya → virā gāya (pts)“Because they are not conducive to the goal, are not conducive to the Dhamma, are not basic to the holy life. They don’t lead to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to unbinding. tasmā etaṁ mayā abyākatan”ti.
etaṁ → taṁ (bj, pts) | tasmā etaṁ → tasmātaṁ (sya-all) | abyākatanti → avyākatan ti (pts)That’s why I haven’t expounded them.”

“Kiṁ pana, bhante, bhagavatā byākatan”ti?
kiṁ → kim (pts) | byākatanti → vyākatan ti (pts)“And what has the Blessed One expounded?”

“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.
dukkhasamudayoti → dukkhanirodho ti (pts) | dukkhanirodhoti → dukkhanirodhagāminī paṭipadā ti (pts) | dukkha-nirodha-gāminī → BB gāmini (and so in 33). (pts note) | dukkhanirodhagāminī paṭipadāti → dukkhanirodhagāminīpaṭipadāti (bjt) | idaṁ dukkhanti kho → idam dukkhan ti (pts) | byākataṁ → vyākataṁ (pts) | dukkhasamudayoti → dukkha-samudayo ti (pts) | dukkhanirodhoti → dukkha-nirodho ti (pts) | dukkhanirodhagāminī paṭipadāti → dukkha-nirodha-gāminī paṭipadā ti (pts) | byākatanti → vyākatan ti (pts)“I have expounded that, ‘This is stress’ … ‘This is the origination of stress’ … ‘This is the cessation of stress’ … ‘This is the path of practice leading to the cessation of stress.’

“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti?
panetaṁ → pan etaṁ (pts) | byākatanti → vyākatan ti etaṁ (pts)“And why has the Blessed One expounded these things?”

“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati;
etañhi → etaṁ hi kho (bj) | etaṁ → (sya-all) | kho → BB omit kho. (pts note) | atthasaṁhitaṁ → atthasañhitaṁ (th) | dhammasaṁhitaṁ → dhammasañhitaṁ (th) | atthasaṁhitaṁ → attha-saṁhitaṁ (pts) | dhammasaṁhitaṁ → dhamma-saṁhitaṁ (pts)“Because they are conducive to the goal, conducive to the Dhamma, and basic to the holy life. They lead to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to self-awakening, to unbinding. tasmā etaṁ mayā byākatan”ti.
etaṁ → hetaṁ (sya-all) | mayā byākatanti evametaṁ → (pts) | Tasmātaṁ → BB etaṁ (but taṁ in 28). (pts note)That’s why I have expounded them.”

“Evametaṁ, bhagavā, evametaṁ, sugata.
evametaṁ → evam etaṁ (pts)“So it is, Blessed One. So it is, O One Well-Gone. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
yassadāni → yassa dāni (pts)Well now, it’s time for the Blessed One to do as he sees fit.” Atha kho bhagavā uṭṭhāyāsanā pakkāmi.
atha kho → athakho (th) | uṭṭhāyāsanā → uṭṭhāy āsanā (pts)Then the Blessed One got up from his seat and left.

Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu:
vācā → vācāya (si, sya-all, pts1ed, mr) | vācā sannitodakena sañjhabbharimakaṁsu → vācāsattitodakena sañjambhariṁ akaṁsu (bj); vācāya sannipatodakena sañjambharimakaṁsu (sya-all) | vācā → vācāya (pts) | sañjhabbharimakaṁsu evameva → sañjambhariyaṁ akaṁsu evam eva (pts) | vācāsattitodakena → vācāsattitodakehi (bj: katthaci); vācāya sattitodakena (bj: sīmu) | sañjambhariṁ → sañjabbhariṁ (bj: machasaṁ) | vācā → vācāya (cck: syā. ka.) | Bhagavato → SS -pakkante Bhagavato (See M. P. S. 4). (pts note) | sañjambhariyaṁ → Sd BB sañjabbhariyaṁ, and so in 32 (A. 3. 64. 6. sañjambhariṁ at first, then sañjhambhariṁ). (pts note) | atha kho → athakho (th) | acirapakkantassa → acira-pakkantassa (pts)Not long after he had left, the wanderers, with sneering words, jeered at Poṭṭhapāda the wanderer from all sides: “evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:
bhavaṁ → (pts) | assa → BB tan tad ev'; assa, here and in 32; SS here taṁ tad eva tassa; in 32 tad ev'assa. (pts note) | taṁ tadevassa → tantadevassa (th) | evameva → evam eva (pts) | yaññadeva → yaṁ yad eva (pts)“So, whatever the contemplative Gotama says, Sir Poṭṭhapāda rejoices in his every word: ‘evametaṁ, bhagavā, evametaṁ, sugatā’ti.
evametaṁ → evam etaṁ (pts)‘So it is, Blessed One. So it is, O One Well-Gone.’ Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:
kiñci → kañci (cck: pī.)But we don’t understand the contemplative Gotama as having taught any categorical teaching as to whether ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā”ti.
ti → Scdt omit ti. (pts note) | paraṁ maraṇāti → parammaraṇāti (bjt) | lokoti → loko ti (pts) | sarīranti → sarīran ti (pts) | paraṁ maraṇāti → param maraṇā ti (pts) | neva → n eva (pts) | paraṁ maraṇāti vāti → param maraṇā ti vā ti (pts)the cosmos is eternal or the cosmos is not eternal or… whether after death a Tathāgata neither exists nor does not exist.”

Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca:
etadavoca → etad avoca (pts)When this was said, Poṭṭhapāda the wanderer replied to the wanderers, “ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:
na → Sct omit, but insert below. (pts note) | ahampi → ahaṁpi (th) | ahampi → aham pi (pts)“I, too, don’t understand the contemplative Gotama as having taught any categorical teaching as to whether ‘sassato loko’ti vā, ‘asassato loko’ti vā …pe…
asassato lokoti vā → (sya-all) | lokoti → loko ti (pts)the cosmos is eternal or the cosmos is not eternal or… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā;
paraṁ maraṇāti → parammaraṇāti (bjt, th) | neva → n eva (pts) | paraṁ maraṇāti → param maraṇā ti (pts)whether after death a Tathāgata neither exists nor does not exist. api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.
paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ → paññāpeti dhammaṭṭhitaṁ dhammaniyāmakaṁ (bj, pts) | paññāpeti → paññapeti (bj: kesuci) | dhammaṭṭhitaṁ → dhammaṭṭhitataṁ (bj: sīmu) | dhammaniyāmakaṁ → dhammaniyāmataṁ (bj: sīmu) | dhammaṭṭhitaṁ → BB -ṭhitataṁ (and so in 32); SS -ṭṭhitam (thrice). (pts note) | api ca → apica (th) | paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ → paññāpeti dhammaṭṭhitaṁ dhamma-niyāmakaṁ (pts)But the contemplative Gotama describes a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma. Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti?
viññū → viññū puriso (sya-all) | nābbhanumodeyyāti atha kho → na abbhanumodeyyāti athakho (sya-all) | nāma → SS omit, here and in 32. (pts note) | paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ kathañhi → paññāpentassa dhammaṭṭhitaṁ dhammaniyāmakaṁ kathaṁ hi (bjt) | nābbhanumodeyyāti → nābbhanumodeyyā ti (bjt) | kathañhi → kathaṁ hi (th) | paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ kathañhi → paññāpentassa dhammaṭṭhitaṁ dhamma-niyāmakaṁ kathaṁ hi (pts)And when a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma is being explained, why shouldn’t a knowledgeable person such as myself rejoice in the well-spokenness of the contemplative Gotama’s well-spoken words?”

2. Cittahatthisāriputtapoṭṭhapādavatthu

Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
putto → Sd sāyip-. (pts note) | atha kho → athakho (th) | dvīhatīhassa → dvīha-tīhassa (pts) | hatthisāriputto → hatthisāri putto (pts) | tenupasaṅkamiṁsu upasaṅkamitvā → ten upasaṁkamiṁsu upasaṁkamitvā (pts)Then two or three days later, Citta the elephant trainer’s son and Poṭṭhapāda the wanderer went to the Blessed One. On their arrival, Citta bowed down to the Blessed One and sat to one side, Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
sāraṇīyaṁ → sārāṇīyaṁ (bj, sya-all); sārāṇīyaṁ kathaṁ (pts) | sārāṇīyaṁ → sāraṇīyaṁ (bj: machasaṁ); saṁrañjanīyaṁ (bj: mahāyāna pothi)while Poṭṭhapāda the wanderer greeted the Blessed One courteously. After an exchange of friendly greetings & courtesies, he sat to one side. Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
etadavoca → etad avoca (pts)As he was sitting there, he said to the Blessed One: “tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu:
vācāsannitodakena sañjhabbharimakaṁsu → vācāsattitodakena sañjambhariṁ akaṁsu (bj); vācāya sannipatodakena sañjambharimakaṁsu (sya-all) | te → (pts) | acirapakkantassa → acira-pakkantassa (pts) | vācāsannitodakena sañjhabbharimakaṁsu → vācāya sannitodakena sañjambhariyaṁ akaṁsu (pts)“The other day, not long after the Blessed One had left, the wanderers, with sneering words, jeered at me from all sides: ‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:
poṭṭhapādo → poṭṭhapādo paribbājako (sya-all) | bhavaṁ → (pts) | panāyaṁ → BB add bhavaṁ. (pts note) | taṁ tadevassa → tantadevassa (th) | evameva → evam eva (pts) | yaññadeva → yaṁ yad eva (pts) | tadevassa → tad ev assa (pts)‘So, whatever the contemplative Gotama says, Sir Poṭṭhapāda rejoices in his every word: “evametaṁ, bhagavā, evametaṁ, sugatā”ti.
sugatāti → sugatā ti (ms2005) | evametaṁ → evam etaṁ (pts)“So it is, Blessed One. So it is, O One Well-Gone.” Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma:
pana → SS omit pana. (pts note)But we don’t understand the contemplative Gotama as having taught any categorical teaching as to whether “sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā’ti.
lokoti vā → loko ti va (pts) | paraṁ maraṇāti vāti → param maraṇā ti vā (pts) | vā → BB add ti. (pts note) | sarīranti vā → sarīrantivā (bjt) | paraṁ maraṇāti → parammaraṇāti (bjt) | + → hoti (bjt) | paraṁ maraṇāti vāti → parammaraṇātivā ti (bjt) | sarīranti → sarīran ti (ms2005, pts) | neva → n eva (pts)the cosmos is eternal or the cosmos is not eternal or … whether after death a Tathāgata neither exists nor does not exist.’ Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ:
vuttāhaṁ → vuttohaṁ (bj) | etadavocaṁ → etad avocaṁ (pts)“When this was said, I replied to the wanderers, ‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi:
ahampi → ahaṁpi (th) | ahampi → aham pi (pts)‘I, too, don’t understand the contemplative Gotama as having taught any categorical teaching as to whether “sassato loko”ti vā, “asassato loko”ti vā …pe…
asassato lokoti vā → (sya-all) | lokoti → loko ti (ms2005, pts)the cosmos is eternal or the cosmos is not eternal or… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā;
paraṁ maraṇāti → parammaraṇāti (bjt) | maraṇāti → maraṇā ti (ms2005) | neva → n eva (pts) | paraṁ maraṇāti → param maraṇā ti (pts)whether after death a Tathāgata neither exists nor does not exist. api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ.
paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ → paññāpeti dhammaṭṭhitaṁ dhammaniyāmakaṁ (bj) | paññāpeti → paññapeti (bj: kesuci) | dhammaṭṭhitaṁ → dhammaṭṭhitaṁ (bj: PTS); dhammaṭṭhitataṁ (bj: sīmu) | dhammaniyāmakaṁ → dhammaniyāmataṁ (bj: sīmu); dhammaniyāmakaṁ (bj: PTS); taduppādakaṁ (bj: ṭīkā) | api ca → apica (th) | paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ → paññāpeti dhamma (pts)But the contemplative Gotama describes a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma. Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā’”ti?
viññū → viññū puriso (sya-all) | nābbhanumodeyyāti sabbeva → na anumodeyyāti sabbeheva (sya-all) | dhammaṭṭhitaṁ → dhammaṭṭhitaṁ (bj: PTS); dhammaṭṭhitataṁ (bj: sīmu) | dhammaniyāmakaṁ → dhammaniyāmataṁ (bj: sīmu); dhammaniyāmakaṁ (bj: PTS); taduppādakaṁ (bj: ṭīkā) | paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ kathañhi → paññāpentassa dhammaṭṭhitaṁ dhammaniyāmakaṁ kathaṁ hi (bjt) | nābbhanumodeyyāti → nābbhanumodeyyā ti (bjt) | kathañhi → kathaṁ hi (th)And when a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma is being explained, why shouldn’t a knowledgeable person such as myself rejoice in the well-spokenness of the contemplative Gotama’s well-spoken words?’”

“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā;
sabbeva → sabbeheva (th) | sabbeva → sabbe va (pts)“Poṭṭhapāda, all those wanderers are blind and have no eyes. tvaṁyeva nesaṁ eko cakkhumā.
tvaṁyeva → tvaṁ yeva (bjt, pts) | tvaṁyeva → tvaññeva (th)You alone among them have eyes. Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā;
kho → (pts) | ekaṁsikāpi → ekaṁsikā pi (pts)I have taught and declared some teachings to be categorical, anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.
anekaṁsikāpi → anekaṁsikā pi (pts)and some teachings to be not categorical.

Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?
te → (sya-all)And what are the teachings that I have taught and declared to be not categorical? ‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;
loko’ti → lokoti vā (bj, mr) | lokoti → lokoti vā (bj) | lokoti kho → loko ti vā (pts) | loko’ti → lokoti vā (cck: sī. ka.) | anekaṁsiko → ane kaṁsiko (pts)(The statement that) ‘The cosmos is eternal’ I have taught and declared to be a not categorical teaching. ‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto;
lokoti → lokoti vā (bj) | loko’ti → lokoti vā (cck: sī. ka.) | lokoti → loko ti (pts)(The statement that) ‘The cosmos is not eternal’ ‘antavā loko’ti kho, poṭṭhapāda …pe…
lokoti → lokoti vā (bj) | poṭṭhapāda → poṭṭhapādā mayā (pts) | loko’ti → lokoti vā (cck: sī. ka.) | ti → BB add vā. (pts note) | lokoti → loko ti (pts)… ‘The cosmos is finite’ ‘anantavā loko’ti kho, poṭṭhapāda …
lokoti → lokoti vā (bj) | loko’ti → lokoti vā (cck: sī. ka.) | + → mayā anekaṁsiko dhammo desito paññatto (th) | lokoti → loko ti (pts)… ‘The cosmos is infinite’ ‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda …
sarīranti → sarīrantivā (bj) | + → mayā anekaṁsiko dhammo desito paññatto (th) | sarīranti → sarīran ti (pts)… ‘The soul & the body are the same’ ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda …
sarīranti → sarīrantivā (bj) | + → mayā anekaṁsiko dhammo desito paññatto (th) | sarīranti → sarīran ti (pts)… ‘The soul is one thing and the body another’ ‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …
paraṁ maraṇāti → parammaraṇāti vā (bj) | + → mayā (th) | paraṁ maraṇāti → param maraṇā ti (pts)… ‘After death a Tathāgata exists’ na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …
paraṁ maraṇāti → parammaraṇāti vā (bj) | + → mayā (th) | paraṁ maraṇāti → param maraṇā ti (pts)… ‘After death a Tathāgata does not exist’ ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda …
paraṁ maraṇāti → parammaraṇāti vā (bj) | ca → (pts) | + → mayā (th) | paraṁ maraṇāti → param maraṇā ti (pts)… ‘After death a Tathāgata both exists & does not exist’ ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto.
paraṁ maraṇāti → parammaraṇāti vā (bj) | neva → n eva (pts) | paraṁ maraṇāti → param maraṇā ti (pts)… ‘After death a Tathāgata neither exists nor does not exist’ I have taught and declared to be a not categorical teaching.

Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā?
ca te → cete (sya-all) | Kasmā → SS tasmā. (pts note) | anekaṁsikā → All MSS. ekaṅsikā. (pts note)And why have I taught and declared these teachings to be not categorical? Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
abhiññāya → abhisaññāya (pts) | atthasaṁhitā → atthasañhitā (th) | dhammasaṁhitā → dhammasañhitā (th) | hete → h ete (pts) | atthasaṁhitā → attha-saṁhitā (pts) | dhammasaṁhitā → dhamma-saṁhitā (pts)Because they are not conducive to the goal, are not conducive to the Dhamma, are not basic to the holy life. They don’t lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to unbinding. Tasmā te mayā anekaṁsikā dhammā desitā paññattā.
te → ete (sya-all)That’s why I have taught and declared them to be not categorical.

2.1. Ekaṁsikadhammā

Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?
te → (sya-all)“And what have I taught and declared to be categorical teachings? Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
dukkhanti → dukkhan ti (pts)(The statement that) ‘This is stress’ I have taught and declared to be a categorical teaching. Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
dukkhasamudayoti → dukkha-samudayo ti (pts)(The statement that) ‘This is the origination of stress’ Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
dukkhanirodhoti → dukkha-nirodho ti (pts)… ‘This is the cessation of stress’ Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.
dukkhanirodhagāminī paṭipadāti → dukkhanirodha-gāminī paṭipadā ti (pts)… ‘This is the path of practice leading to the cessation of stress’ I have taught and declared to be a categorical teaching.

Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā?
ca te → cete (sya-all)And why have I taught and declared these teachings to be categorical? Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
hi → (bj, cck, sya-all, pts) | atthasaṁhitā → mayā atthasañhitā (sya-all) | dhammasaṁhitā → dhammasañhitā (th) | atthasaṁhitā → attha-saṁhitā (pts)Because they are conducive to the goal, conducive to the Dhamma, and basic to the holy life. They lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to unbinding. Tasmā te mayā ekaṁsikā dhammā desitā paññattā.
te → ete (sya-all)That’s why I have taught and declared them to be categorical.

Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
eke → ete (sya-all) | + → kho (bjt, th) | samaṇabrāhmaṇā → samaṇa brāhmaṇā (pts) | evaṁdiṭṭhino → evaṁ-diṭṭhino (pts)“There are some contemplatives & brahmans with a doctrine & view like this: ‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.
arogo → Sdt ārogo. (pts note) | paraṁ maraṇāti → parammaraṇāti (bjt, th) | ekantasukhī → ekanta-sukhī (pts) | paraṁ maraṇāti → param maraṇā ti (pts)‘After death, the self is exclusively happy and free from disease.’ Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
upasaṅkamitvā → upasaṁkamitvā (pts)I approached them and asked them, ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
evaṁvādino evaṁdiṭṭhino → evaṁ vādino evaṁ diṭṭhino (pts)‘Is it true that you have a doctrine & view like this: “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?
paraṁ maraṇāti → parammaraṇāti (bjt, th) | maraṇāti → maraṇā ti (ms2005) | ekantasukhī → ekanta-sukhī (pts) | paraṁ maraṇāti → param maraṇā ti (pts)“After death, the self is exclusively happy and free from disease”?’ Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
āmāti → āmo ti (pts) | āmā’ti → āmoti (bj: PTS) | ti → BB āmāti (and so at 35, 36 and xiii. 16). (pts note)When asked this, they replied, ‘Yes.’ Tyāhaṁ evaṁ vadāmi:So I asked them, ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?
api → apica (sya-all) | ekantasukhaṁ → ekanta-sukhaṁ (pts)‘But do you dwell having known or seen an exclusively happy world?’ Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)When asked this, they said, ‘No.’

Tyāhaṁ evaṁ vadāmi:So I asked them, ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
sañjānāthā’ti → sampajānāthāti (bj, mr); sampajānathāpi (sya-all) | api → api ca (bj, sya-all) | sañjānāthāti → sampajānāthāti (bj); sampajānathāti (sya-all) | sañjānāthā’ti → sampajānāthāti (cck: sī. syā. ka.) | sañjānāthāti → Sc pajānathāti; BB sampajānathāti (and so in 36, 38). (pts note) | sañjānāthāti → sampajānāthā ti (bjt) | api → apica (th) | ekantasukhiṁ → ekanta sukhiṁ (pts)‘But have you ever been aware of a self exclusively happy for a day or a night, or for half a day or half a night?’ Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)When asked this, they said, ‘No.’

Tyāhaṁ evaṁ vadāmi:So I asked them, ‘api pana tumhe āyasmanto jānātha:
api → apica (sya-all)‘But do you know that “ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?
sacchikiriyāyāti → sacchikiriyāyā ti (bjt, ms2005) | ekantasukhassa → ekanta-sukhassa (pts)“This is the path, this is the practice for the realization of an exclusively happy world”?’ Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)When asked this, they said, ‘No.’

Tyāhaṁ evaṁ vadāmi:So I asked them, ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha:
api → apica (sya-all) | upapannā → uppannā (pts) | uppannā → BB upapannā, here and below. (pts note)‘But have you heard the voices of devas reborn in an exclusively happy world, saying, “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;
suppaṭipannāttha → supaṭipannattha (sya-all, pts) | ujuppaṭipannāttha → ujupaṭipannattha (sya-all, pts) | Suppaṭipann → BB supaṭippannā . . . paṭippannā twice. (pts note) | suppaṭipannāttha → supaṭipannāttha (bjt) | ujuppaṭipannāttha → ujupaṭipannāttha (bjt) | suppaṭipannāttha → suppaṭipann attha (pts) | ujuppaṭipannāttha → ujupaṭipann attha (pts) | ekantasukhassa → ekanta-sukhassa (pts)“Practice well, my dears. Practice straightforwardly, my dears, for the realization of an exclusively happy world, mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?
upapannāti → uppannā ti (pts) | evaṁpaṭipannā → evampaṭipannā (bjt) | mayampi → mayaṁpi (th) | upapannāti → upapannā ti (ms2005) | mayampi → mayam pi (pts) | evaṁpaṭipannā ekantasukhaṁ → evam pi paṭipannā ekanta-sukhaṁ (pts)because it was through such a practice that we ourselves have been reborn in an exclusively happy world”?’ Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)When asked this, they said, ‘No.’

Taṁ kiṁ maññasi, poṭṭhapāda,
poṭṭhapāda nanu → poṭṭhapada na nu (pts) | kiṁ → kim (pts)“So what do you think, Poṭṭhapāda? nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
appāṭihīrakataṁ → appāṭihirikataṁ (sya-all) | appāṭihīrakataṁ → BB apāṭihira- in this sutta, appātihira in D. xiii. 14,18; -kataṁ here, and vary in D. xiii.; Scdt appaṭihīra- in this sutta, and so in D. xiii. 14, but in xiii.18 foll. usually appāṭihīra-; as Smt here also, except in the first place; Sd kathaṁ; Scmt -kataṁ in both suttas. (pts note) | sampajjatīti → sampajjatī ti (bjt) | nanu → na nu (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts)When this is the case, don’t the words of those contemplatives & brahmans turn out to be unconvincing?”

“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
appāṭihīrakataṁ → appāṭihirikataṁ (sya-all)“Yes, lord. When this is the case, the words of those contemplatives & brahmans turn out to be unconvincing.”

“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya:
seyyathāpi poṭṭhapāda → seyyathā pi (pts)“Poṭṭhapāda, it’s as if a man were to say, ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti.
janapadakalyāṇī → janapada-kalyāṇī (pts)‘I’m in love with the most beautiful woman in this country,’ Tamenaṁ evaṁ vadeyyuṁ:
tamenaṁ → tam enaṁ (pts)and other people were to say to him, ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?
khattiyī → khattiyiṁ (sya-all) | brāhmaṇī → brāhmaṇiṁ (sya-all); disāya pacchimāya (pts) | vessī → vessiṁ (sya-all); disāya uttarāya (pts) | suddī → suddiṁ (sya-all) | yaṁ → yassa (pts) | janapadakalyāṇiṁ icchasi kāmesi → pāsādassa ārohaṇāya nisseṇiṁ karosi (pts) | janapadakalyāṇiṁ khattiyī → pāsādaṁ puratthimāya (pts) | vāti → vā ti (bjt, pts) | yaṁ → yan (pts) | janapadakalyāṇiṁ → janapada-kalyāṇiṁ (pts) | janapadakalyāṇiṁ khattiyī → janapada-kalyāṇiṁ khattī (pts)‘Well, my good man, this most beautiful woman in this country with whom you are in love: do you know if she’s of the warrior caste, the brahman caste, the merchant caste, or the laborer caste?’ Iti puṭṭho ‘no’ti vadeyya.
noti → va no ti (pts)and, when asked this, he would say, ‘No.’ Tamenaṁ evaṁ vadeyyuṁ:
tamenaṁ → tam enaṁ (pts)Then they would say to him, ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti?
evaṅgottāti → vā evaṁgottā (sya-all) | kāḷī → kaṇhā (sya-all) | maṅguracchavī → maṅguracchavi (sya-all) | amukasmiṁ → asukasmiṁ (sya-all) | ti → All MSS. ti vā . . . ti vā . . . vā ti . . . vā ti except that in the first place Sc has vā ti, and Sdmt ti vā ti. (pts note) | evaṅgottāti → evaṁgottāti (my, ms2005) | evaṁnāmā → evannāmā (bjt) | janapadakalyāṇiṁ → janapada-kalyāṇiṁ (pts) | janapadakalyāṇiṁ evaṁnāmā evaṅgottāti → janapada-kalyāṇiṁ evaṁ-nāmā evaṁ-gottā ti (pts) | maṅguracchavī vāti → maṅgura-cchavī vā ti (pts)‘Well then, do you know her name or clan name? Whether she’s tall, short, or of medium height? Whether she’s dark, fair, or ruddy-skinned? Do you know what village or town or city she’s from?’ Iti puṭṭho ‘no’ti vadeyya.
puṭṭho → SS add samāno (but not at D. xiii. 19). (pts note) | noti → no ti (pts)When asked this, he would say, ‘No.’ Tamenaṁ evaṁ vadeyyuṁ:
tamenaṁ → tam enaṁ (pts)Then they would say to him, ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?
taṁ → tassa (pts) | icchasi kāmesīti → pāsādassa ārohaṇāya nisseṇiṁ karosīti (pts) | kāmesīti → kāmesī ti (bjt) | yaṁ → yan (pts)‘So you’ve never known or seen the woman you’re in love with?’ Iti puṭṭho ‘āmā’ti vadeyya.
āmāti → āmo ti (pts)When asked this, he would say, ‘Yes.’

Taṁ kiṁ maññasi, poṭṭhapāda,
kiṁ → kim (pts)“So what do you think, Poṭṭhapāda? nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
appāṭihīrakataṁ → appāṭihirikataṁ (sya-all) | sampajjatīti → sampajjatī ti (bjt) | nanu → na nu (pts)When this is the case, don’t the words of that man turn out to be unconvincing?”

“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
appāṭihīrakataṁ → appāṭihirikataṁ (th)“Yes, lord.… ”

“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evameva → evam eva (pts) | samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino → samaṇa-brāhmaṇā evaṁ vādino evaṁ diṭṭhino (pts)“In the same way, there are some contemplatives & brahmans with a doctrine & view like this: ‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.
paraṁ maraṇāti → parammaraṇāti (bjt, th) | ekantasukhī → ekanta-sukhī (pts) | paraṁ maraṇāti → param maraṇā ti (pts)‘After death, the self is exclusively happy and free from disease.’ … Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
upasaṁkamitvā → BB omit. (pts note)Don’t the words of those contemplatives & brahmans turn out to be unconvincing?” ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
evaṁdiṭṭhino → evaṁ-diṭṭhino (pts)“Yes, lord.… ” “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?
paraṁ maraṇāti → parammaraṇāti (bjt, th) | maraṇāti → maraṇā ti (ms2005) | ekantasukhī → ekanta-sukhī (pts) | paraṁ maraṇāti → param maraṇā ti (pts) Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
āmāti → āmo ti (pts) | ce → ca (bj: PTS) Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?
api → apica (sya-all) | ekantasukhaṁ → ekanta-sukhaṁ (pts) Iti puṭṭhā ‘no’ti vadanti.
puṭṭhā → puṭṭho (sya-all) | noti → no ti (pts)

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
sañjānāthāti → sampajānāthāti (bj); sampajānathāti (sya-all) | api → apica (sya-all) | ekantasukhiṁ → ekanta-sukhiṁ (pts) Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto jānātha:
api → apica (sya-all) “ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?
sacchikiriyāyāti → sacchikiriyāyā ti (ms2005) | ekantasukhassa → ekanta-sukhassa (pts) Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha:
api → apica (sya-all) | upapannā → uppannā (pts) “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;
suppaṭipannāttha → supaṭipannattha (sya-all, pts) | ujuppaṭipannāttha → ujupaṭipannattha (sya-all, pts) | suppaṭipannāttha → supaṭipannāttha (bjt) | ujuppaṭipannāttha → ujupaṭipannāttha (bjt) | suppaṭipannāttha → supaṭipann attha (pts) | ujuppaṭipannāttha → uju paṭipann attha (pts) | ekantasukhassa → ekanta-sukhassa (pts) mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?
mayampi → mayaṁpi (th) | upapannāti → upapannā ti (ms2005) | mayampi → mayam pi (pts) | evaṁpaṭipannā ekantasukhaṁ → evaṁ paṭipannā ekanta-sukhaṁ (pts) | upapannāti → uppannā ti (pts) Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
appāṭihīrakataṁ → appāṭihirikataṁ (sya-all) | sampajjatīti → sampajjatī ti (bjt) | kiṁ → kim (pts) | poṭṭhapāda nanu → poṭṭhapada na nu (pts) | samaṇabrāhmaṇānaṁ appāṭihīrakataṁ → samaṇa-brāhmaṇānaṁ appāṭihīra-kataṁ (pts)

“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
appāṭihīrakataṁ → appāṭihirikataṁ (th) | samaṇabrāhmaṇānaṁ appāṭihīrakataṁ → samaṇa-brāhmaṇānaṁ appāṭihīra-kataṁ (pts)

“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya.
cātumahāpathe → cātummahāpathe (bjt, th, pts) | ārohaṇāya → ārohanāya (th) | seyyathāpi → seyyathā pi (pts)“Poṭṭhapāda, it’s as if a man at a crossroads were to build a staircase for ascending to a palace, Tamenaṁ evaṁ vadeyyuṁ:
tamenaṁ → tam enaṁ (pts)and other people were to say to him, ‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?
yassa tvaṁ → yaṁ tvaṁ (mr) | tvaṁ → yaṁ tvaṁ (cck: sī. ka.) | yassa → BB yaṁ. (pts note) | disāya → BB (as usual) put the fourth direction 2nd (so in 46). (pts note) | vāti → vā ti (bjt, pts) | ārohaṇāya → ārohanāya (th) | majjhimo → majjho (th) | dakkhiṇāya → pacchimāya (pts) | pacchimāya → uttarāya (pts) | uttarāya → dakkhiṇāya (pts)‘Well, my good man, this palace for which you are building a staircase: Do you know whether it’s east, west, north, or south of here? Whether it’s high, low, or in between?’ Iti puṭṭho ‘no’ti vadeyya.
noti → va no ti (pts)and, when asked this, he would say, ‘No.’ Tamenaṁ evaṁ vadeyyuṁ:
tamenaṁ → tam enaṁ (pts)Then they would say to him, ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti?
karosīti → karosī ti (bjt) | ārohaṇāya → ārohanāya (th) | yaṁ → yan (pts)‘So you don’t know or see the palace for which you are building a staircase?’ Iti puṭṭho ‘āmā’ti vadeyya.
āmāti → āmo ti (pts)When asked this, he would say, ‘Yes.’

Taṁ kiṁ maññasi, poṭṭhapāda,
kiṁ → kim (pts)“So what do you think, Poṭṭhapāda? nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
sampajjatīti → sampajjatī ti (bjt) | appāṭihīrakataṁ → appāṭihirikataṁ (th) | nanu → na nu (pts)When this is the case, don’t the words of that man turn out to be unconvincing?”

“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
appāṭihīrakataṁ → appāṭihirikataṁ (th)“Yes, lord.… ”

“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
evameva → evam eva (pts) | samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino → samaṇa-brāhmaṇā evaṁ-vādino evaṁ-diṭṭhino (pts)“In the same way, there are some contemplatives & brahmans with a doctrine & view like this: ‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti.
paraṁ maraṇāti → parammaraṇāti (bjt) | ekantasukhī → ekanta-sukhī (pts) | paraṁ maraṇāti → param maraṇā ti (pts)‘After death, the self is exclusively happy and free from disease.’ … Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
upasaṅkamitvā → upasaṁkamitvā (pts) ‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
evaṁvādino evaṁdiṭṭhino → evaṁ-vādino evaṁ-diṭṭhino (pts) “ekantasukhī attā hoti arogo paraṁ maraṇā”’ti?
paraṁ maraṇāti → parammaraṇāti (bjt) | maraṇāti → maraṇā ti (ms2005) | ekantasukhī → ekanta-sukhī (pts) | paraṁ maraṇāti → param maraṇā ti (pts) Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
āmāti → āmo ti (pts) Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti?
api → apica (th) | ekantasukhaṁ → ekanta-sukhaṁ (pts) Iti puṭṭhā ‘no’ti vadanti.
puṭṭhā → puṭṭho (th) | noti → no ti (pts)

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti?
sañjānāthāti → sampajānāthāti (bj) | api → apica (th) | sañjānāthāti → sampajānathāti (th) | ekantasukhiṁ → ekanta-sukhiṁ (pts) Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti?
api → apica (th) | ekantasukhassa → ekanta-sukhassa (pts) Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)

Tyāhaṁ evaṁ vadāmi: ‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha:
tāsaṁ → BB (here only) add devatānaṁ. (pts note) | api → apica (th) | upapannā → uppannā (pts) “suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;
suppaṭipannāttha → supaṭipannāttha (bjt) | ujuppaṭipannāttha → ujupaṭipannāttha (bjt) | suppaṭipannāttha → supaṭipannattha (th) | ujuppaṭipannāttha → ujupaṭipannattha (th) | suppaṭipannāttha → supaṭipann attha (pts) | ujuppaṭipannāttha → uju-paṭipann attha (pts) | ekantasukhassa → ekanta-sukhassa (pts) mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti?
upapannāti → uppannā ti (pts) | mayampi → mayaṁpi (th) | evaṁ paṭipannā → evaṁpaṭipannā (th) | upapannāti → upapannā ti (ms2005) | mayampi → mayam pi (pts) | ekantasukhaṁ → ekanta-sukhaṁ (pts) Iti puṭṭhā ‘no’ti vadanti.
noti → no ti (pts)

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
kiṁ maññasi → kimmaññasi (bjt) | sampajjatīti → sampajjatī ti (bjt) | appāṭihīrakataṁ → appāṭihirikataṁ (th) | kiṁ → kim (pts) | nanu → na nu (pts) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts)Don’t the words of those contemplatives & brahmans turn out to be unconvincing?”

“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
appāṭihīrakataṁ → appāṭihirikataṁ (th) | samaṇabrāhmaṇānaṁ → samaṇa-brāhmaṇānaṁ (pts)“Yes, lord. When this is the case, the words of those contemplatives & brahmans turn out to be unconvincing.”

2.2. Tayoattapaṭilābha

“Tayo kho me, poṭṭhapāda, attapaṭilābhā—
atta-paṭilābhā → SS paṭilābhāya. (pts note) | kho me → khome (bjt, th)“Poṭṭhapāda, there are these three appropriations of a self: oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho.
attapaṭilābho → attapaṭilābhoti (bj) | attapaṭilābho → atta-paṭilābho (pts)the gross appropriation of a self, the mind-made appropriation of a self, and the formless appropriation of a self. Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho?
attapaṭilābho → atta-paṭilābho (pts)And what is the gross appropriation of a self? Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho.
cātumahābhūtiko kabaḷīkārāhārabhakkho → cātummahābhūtiko kavalīkārabhakkho (sya-all); cātummahābhūtiko kabaliṅkārāhāra bhakkho (pts) | kabaḷīkārāhārabhakkho → kabaḷīkārabhakkho (cck: syā. ka.) | kabaliṅkārāhāra → BB kabaliṅkāra-. (pts note) | attapaṭilābho → atta-paṭilābho (pts)Possessed of form, made up of the four great elements, feeding on physical food: this is the gross appropriation of a self. Katamo manomayo attapaṭilābho?
attapaṭilābho → atta-paṭilābho (pts)And what is the mind-made appropriation of a self? Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho.
ahīnindriyo → Scdt abhinindriyo; Sm abhīnindriyo; BB ahīn- (see 22). (pts note) | sabbaṅgapaccaṅgī → sabbaṅga-paccaṅgī (pts) | attapaṭilābho → atta-paṭilābho (pts)Possessed of form, mind-made, complete in all its parts, not inferior in its faculties: this is the mind-made appropriation of a self. Katamo arūpo attapaṭilābho?
katamo → katamo ca (bj, pts) | attapaṭilābho → atta-paṭilābho (pts)And what is the formless appropriation of a self? Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho.
attapaṭilābho → atta-paṭilābho (pts)Formless and made of perception: this is the formless appropriation of a self.

Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
Oḷārikassa → BB add pi. (pts note) | attapaṭilābhassa → atta-paṭilābhassa (pts)“I teach the Dhamma for the abandoning of the gross appropriation of a self, ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
viharissathāti → viharissantī ti (bj) | vepullattañca → vepullataṁ (bj: PTS) | viharissantī → vihārissatī (bj: bahūsu) | saṅkilesikā → saṁkilesikā (my, ms2005, pts) | diṭṭheva → diṭṭhe va (th) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts)such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now. Siyā kho pana te, poṭṭhapāda, evamassa:
te → SS omit te. (pts note) | evamassa → evam assa (pts)If the thought should occur to you that, ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.
viharissati → viharissāma (bj) | kho → (sya-all) | viharissati → SS viharissanti here and twice in 41, but Sm -ati the second time in 40, and all four -ati twice in 42. (pts note) | saṅkilesikā → saṁkilesikā (my, bjt, ms2005, pts) | diṭṭheva → diṭṭhe va (th) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts) | vihāroti → vihāro ti (pts)when defiling mental qualities are abandoned and bright mental qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, one’s abiding is stressful/painful, Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.
panetaṁ → pan etaṁ (pts)you should not see it in that way. Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
ca → (bj, pts) | viharissati → viharissanti (bj) | pāmujjañceva → pāmojjañceva (sya-all) | vodāniyā → BB add ca (three times). (pts note) | saṅkilesikā → saṁkilesikā (my, ms2005) | pāmujjañceva → pāmujjaṁ ceva (my) | diṭṭheva → diṭṭhe va (th) | saṅkilesikā ceva → saṁkilesikā eva (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts) | pāmujjañceva → pāmujjaṁ eva (pts) | sampajaññañca → sampajaññañ ca (pts)When defiling mental qualities are abandoned and bright mental qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, there is joy, rapture, calm, mindfulness, alertness, and a pleasant/happy abiding.

Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
manomayassapi → manomayassa pi (pts) | attapaṭilābhassa → atta-paṭilābhassa (pts)“I also teach the Dhamma for the abandoning of the mind-made appropriation of a self… ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
viharissathāti → viharissati (bj: bahūsu) | vo → SS kho. (pts note) | saṅkilesikā → saṁkilesikā (my, ms2005, pts) | diṭṭheva → diṭṭhe va (th) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts) Siyā kho pana te, poṭṭhapāda, evamassa:
evamassa → evam assa (pts) ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.
viharissati → viharissāma (bj) | kho → (sya-all) | vihāroti → vihāro cāti (pts) | cāti → SS dukkho vihāro cāti(here and in 42). (pts note) | saṅkilesikā → saṁkilesikā (my, ms2005, pts) | diṭṭheva → diṭṭhe va (th) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā pāripūriṁ vepullatañ ca diṭṭhe va (pts) Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.
panetaṁ → pan etaṁ (pts) Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
ca → (bj, pts) | viharissati → viharissatha (bj) | eva → SS omit here. (pts note) | saṅkilesikā → saṁkilesikā (my, ms2005) | pāmujjañceva → pāmujjaṁ ceva (my) | paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati pāmujjañceva → peyyālo pāmojjañceva (th) | saṅkilesikā ceva → saṁkilesikā eva (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts) | pāmujjañceva → pāmujjaṁ eva (pts) | sampajaññañca → sampajaññañ ca (pts)

Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi:
arūpassapi → arūpassa pi (pts) | attapaṭilābhassa → atta-paṭilābhassa (pts)for the abandoning of the formless appropriation of a self, ‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
saṅkilesikā → saṁkilesikā (my, ms2005, pts) | diṭṭheva → diṭṭhe va (th) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts)such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now.… Siyā kho pana te, poṭṭhapāda, evamassa:
evamassa → evam assa (pts) ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti.
viharissati → viharissāma (bj) | saṅkilesikā → saṁkilesikā (my, ms2005, pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts) | vihāroti → vihāro ti (pts) Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ.
panetaṁ → pan etaṁ (pts) Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.
ca → (bj, pts) | viharissati → viharissatha (bj) | ca → SS omit ca. (pts note) | saṅkilesikā → saṁkilesikā (my, ms2005) | pāmujjañceva → pāmujjaṁ ceva (my) | saṅkilesikā ceva → saṁkilesikā eva (pts) | vepullattañca diṭṭheva → vepullatañ ca diṭṭhe va (pts) | pāmujjañceva → pāmujjaṁ eva (pts) | sampajaññañca → sampajaññañ ca (pts)When defiling mental qualities are abandoned and bright mental qualities have grown, and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now, there is joy, rapture, calm, mindfulness, alertness, and a pleasant/happy abiding.

Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:“In the past, I have been asked, ‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
pahānāya → pahāṇāya (bj) | abhivaḍḍhissanti → ābhivaḍḍhissanti (pts) | viharissathā’ti → viharissatīti (bj: sīmu); viharissathāti (bj: PTS) | āvuso → katamā panāvuso (sya-all: sī.) | saṅkilesikā → saṁkilesikā (my, ms2005, pts) | diṭṭheva → diṭṭhe va (th) | attapaṭilābho → atta-paṭilābho (pts) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | abhivaḍḍhissanti paññāpāripūriṁ vepullattañca diṭṭheva → ābhivaḍḍhissanti paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts) | byākareyyāma → vyākareyyāma (pts)‘What, friend, is the gross appropriation of a self for whose abandoning you teach the Dhamma such that, when you practice it, defiling mental qualities will be abandoned, bright mental qualities will grow, and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now?’ When asked this, I would answer, ‘ayaṁ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
saṅkilesikā → saṁkilesikā (my, ms2005, pts) | diṭṭheva → diṭṭhe va (th) | attapaṭilābho → atta-paṭilābho (pts) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts)‘This, friend, is that gross appropriation of a self for whose abandoning I teach the Dhamma.…’

Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ:“In the past, I have been asked, ‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?
saṅkilesikā → saṁkilesikā (my, ms2005, pts) | attapaṭilābho → atta-paṭilābho (pts) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts)‘What, friend, is the mind-made appropriation of a self… for whose abandoning you teach the Dhamma…?’ Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
byākareyyāma → vyākareyyāma (pts)When asked this, I would answer, ‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
desema → SS deseyyāma (here only). (pts note) | saṅkilesikā → saṁkilesikā (my, ms2005, pts) | attapaṭilābho → atta-paṭilābho (pts) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts)‘This, friend, is that gross appropriation of a self for whose abandoning I teach the Dhamma.…’

Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: ‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?
āvuso → (sya-all) | arūpo → SS rūpo. (pts note) | saṁkilesikā → St adds c'; eva. (pts note) | attapaṭilābho → atta-paṭilābho (pts) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts)the formless appropriation of a self... Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
byākareyyāma → vyākareyyāma (pts) ‘ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
yassa → MSS yassa vā (here only). (pts note) | saṁkilesikā → St adds c'; eva. (pts note) | attapaṭilābho → atta-paṭilābho (pts) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts)

Taṁ kiṁ maññasi, poṭṭhapāda,
kiṁ maññasi → kimmaññasi (bjt) | kiṁ → kim (pts)“What do you think, Poṭṭhapāda? nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
sappāṭihīrakataṁ → sappāṭihirikataṁ (sya-all) | evaṁ → Sct c'; eva; Sm c'evam. (pts note) | sampajjatīti → sampajjatī ti (bjt)When this is the case, don’t those words turn out to be convincing?”

“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
sappāṭihīrakataṁ → sappāṭihirikataṁ (sya-all)“Yes, lord. When this is the case, those words turn out to be convincing.”

“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā.
ārohaṇāya → ārohanāya (sya-all) | + → kho (th) | seyyathāpi → seyyathā pi (pts) | tasseva → tass eva (pts)“Poṭṭhapāda, it’s as if a man at a crossroads were to build a staircase for ascending to a palace, Tamenaṁ evaṁ vadeyyuṁ:
tamenaṁ → tam enaṁ (pts)and other people were to say to him, ‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti?
ārohaṇāya → ārohanāya (sya-all) | majjhimo → majjho (sya-all) | majjhimo vāti → majjho vā ti (pts)‘Well, my good man, this palace for which you are building a staircase: Do you know whether it’s east, west, north, or south of here? Whether it’s high, low, or in between?’ So evaṁ vadeyya:
so → so ce (bj, sya-all, pts)He would say, ‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti.
ārohaṇāya → ārohanāya (sya-all) | vā → BB omit. (pts note) | tasseva → tass eva (pts) | heṭṭhāti → heṭṭhā ti (pts)‘This, friends, is the palace to which I am building a staircase. The staircase is right under the palace.’

Taṁ kiṁ maññasi, poṭṭhapāda,“So what do you think, Poṭṭhapāda? nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
sappāṭihīrakataṁ → sappāṭihirikataṁ (sya-all) | sappāṭihīrakataṁ → Sd sappaṭihīrakathaṁ. (pts note) | sampajjatīti → sampajjatī ti (bjt)When this is the case, don’t the words of that man turn out to be convincing?”

“Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
sappāṭihīrakataṁ → sappāṭihirikataṁ (sya-all)“Yes, lord.… ”

“Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ:
evameva → evam eva (pts)“In the same way, in the past I have been asked, ‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe…
attapaṭilābho → atta-paṭilābho (pts)‘What, friend, is the gross appropriation of a self… katamo pana so, āvuso, manomayo attapaṭilābho …pe…
attapaṭilābho → atta-paṭilābho (pts) | + → pare ce poṭṭhapāda amhe evaṁ puccheyyuṁ (pts)the mind-made appropriation of a self… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti?
pahānāya → pahāṇāya (bj) | sayaṁ → (pts) | saṅkilesikā → saṁkilesikā (my, ms2005, pts) | diṭṭheva → diṭṭhe va (th) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts)the formless appropriation of a self for whose abandoning you teach the Dhamma…?’ Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma:
byākareyyāma → vyākareyyāma (pts)When asked this, I would answer, ‘ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
saṅkilesikā → saṁkilesikā (my, ms2005, pts) | + → oḷāriko attapaṭilābho manomayo attapaṭilābho (bjt) | attapaṭilābho → atta-paṭilābho (pts) | yathāpaṭipannānaṁ → yathā paṭipannānaṁ (pts) | paññāpāripūriṁ vepullattañca diṭṭheva → paññā-pāripūriṁ vepullatañ ca diṭṭhe va (pts)‘This, friend, is that gross appropriation of a self for whose abandoning I teach the Dhamma.…’

Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?
sappāṭihīrakataṁ → sappāṭihirikataṁ (sya-all) | kiṁ maññasi → kimmaññasi (bjt) | sampajjatīti → sampajjatī ti (bjt) | kiṁ → kim (pts) | nanu → na nu (pts)“What do you think, Poṭṭhapāda? When this is the case, don’t those words turn out to be convincing?” “Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti.
sappāṭihīrakataṁ → sappāṭihirikataṁ (sya-all)“Yes, lord. When this is the case, those words turn out to be convincing.”

Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca:
hatthisāriputto → hatthisāri-putto (pts) | etadavoca → etad avoca (pts)When this was said, Citta the elephant trainer’s son said to the Blessed One: “yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;
attapaṭilābho → atta-paṭilābho (pts) | moghassa → mogh assa (pts)“When there is a gross appropriation of a self, is it the case then that one’s mind-made appropriation of a self and formless appropriation of a self are null & void, oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti.
oḷāriko vāssa → oḷārikopassa (sya-all) | vāssa → assa (pts) | assa → BB va 'ssa (thrice). (pts note)and only one’s gross appropriation of a self is true? Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti;
hoti → (bj) | attapaṭilābho → atta-paṭilābho (pts) | moghassa → mogh assa (pts)And when there is a mind-made appropriation of a self, is it the case then that one’s gross appropriation of a self and formless appropriation of a self are null & void, manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti.
vāssa → va (bj); (sya-all) | vāssa attapaṭilābho → assa atta paṭilābho (pts)and only one’s mind-made appropriation of a self is true? Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti;
hoti arūpo vāssa → arūpovāssa (bj) | moghassa → mogh assa (pts) | attapaṭilābho → atta-paṭilābho (pts)And when there is a formless appropriation of a self, is it the case then that one’s gross appropriation of a self and mind-made appropriation of a self are null & void, arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti.
vāssa → (sya-all); assa (pts) | arūpo vāssa → arūpovāssa (bjt) | vāssa attapaṭilābho → assa atta-paṭilābho (pts)and only one’s formless appropriation of a self is true?”

“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;
saṅkhaṁ → saṅkhyaṁ (sya-all) | na → na ca (sya-all) | saṅkhyaṁ → saṅkhaṁ (sya-all: sī.) | ti → SS hoti for ti throughout 49, 51, 53: (pts note) | attapaṭilābho → atta-paṭilābho (pts) | neva → n eva (pts) | attapaṭilābhoti → atta-paṭilābho ti (pts)“Citta, when there is a gross appropriation of a self, it’s not classified either as a mind-made appropriation of a self or as a formless appropriation of a self. oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
saṅkhaṁ → saṅkhyaṁ (sya-all) | attapaṭilābhotveva → atta-paṭilābho tveva (pts)It’s classified just as a gross appropriation of a self. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati;
saṅkhaṁ → saṅkhyaṁ (sya-all) | na → na ca (sya-all) | attapaṭilābho → atta-paṭilābho (pts) | neva → n eva (pts) | attapaṭilābhoti → atta-paṭilābho ti (pts)When there is a mind-made appropriation of a self, it’s not classified either as a gross appropriation of a self or as a formless appropriation of a self. manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
saṅkhaṁ → saṅkhyaṁ (sya-all) | attapaṭilābhotveva → atta-paṭilābho tveva (pts)It’s classified just as a mind-made appropriation of a self. Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;
saṅkhaṁ → saṅkhyaṁ (sya-all) | na → na ca (sya-all) | neva → n eva (pts) | attapaṭilābhoti → atta-paṭilābho ti (pts)When there is a formless appropriation of a self, it’s not classified either as a gross appropriation of a self or as a mind-made appropriation of a self. arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
saṅkhaṁ → saṅkhyaṁ (sya-all) | attapaṭilābhotveva → atta-paṭilābho tveva (pts)It is classified just as a formless appropriation of a self.

Sace taṁ, citta, evaṁ puccheyyuṁ:“Suppose they were to ask you: ‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi;
nāhosi → na ahosi (sya-all, pts) | atītamaddhānaṁ → atītam addhānaṁ (pts)‘Did you exist in the past? bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;
anāgatamaddhānaṁ → anāgatam addhānaṁ (pts)Did you not not exist? Will you exist in the future? Will you not not exist? atthi tvaṁ etarahi, na tvaṁ natthī’ti.
natthīti → n atthīti (pts)Do you exist now? Do you not not exist?’ Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
kinti byākareyyāsīti → kin ti vyākareyyāsītī (pts) | byākareyyāsīti → byākareyyāsī ti (bjt)Thus asked, how would you answer?”

“Sace maṁ, bhante, evaṁ puccheyyuṁ: ‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi;
atītamaddhānaṁ → atītam addhānaṁ (pts) bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi;
anāgatamaddhānaṁ → anāgatam addhānaṁ (pts) atthi tvaṁ etarahi, na tvaṁ natthī’ti.
natthīti → natthī ti (bjt) | natthīti → n atthīti (pts) Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:
ahaṁ → haṁ (bj) | vyākareyyaṁ → BB -yuṁ. (pts note)“… Thus asked, lord, I would answer: ‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ;
ahosāhaṁ → ahosahaṁ (bj note)‘I existed in the past. I did not not exist. bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi;
ahaṁ → SS bhavissāhaṁ. (pts note) | bhavissāmahaṁ anāgatamaddhānaṁ → bhavissām ahaṁ anāgatam addhānam (pts)I will exist in the future. I will not not exist. atthāhaṁ etarahi, nāhaṁ natthī’ti.
natthīti → n atthīti (pts)I exist now. I do not not exist.’ .… Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
ahaṁ → haṁ (bj) | ti → SS vyākareyyaṁ; BB byākareyyan ti. (pts note) | byākareyyanti → vyākareyyan ti (pts)That’s how I would answer.”

“Sace pana taṁ, citta, evaṁ puccheyyuṁ:
taṁ → SS evaṁ. (pts note)“Suppose, Citta, they were to ask you: ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno?
sova → svera (bj, pts1ed); soyeva (sya-all); so ca (mr) | sova → sveva (bj, pts) | sveva → soyeva (bj: syā) | sova → sveva (cck: sī. pī.); soyeva (cck: syā.) | sveva → Sd so ca; St so ca va (here only); Sm so c'eva; BB so va through this paragraph, so ca through the next. (pts note) | attapaṭilābho sova → atta-paṭilābho sveva (pts) | attapaṭilābho → atta-paṭilābho (pts)‘Whatever your past appropriation of a self: Is that alone your true appropriation of self, while the future & present ones are null & void? Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno?
Yo → yo va (pts1ed) | sova → sveva (bj); soyeva (sya-all) | yo → yo vā (pts) | te → yo vā te (bj: PTS) | Yo → yo vā (cck: pī.) | vā → BB omit vā (six times). (pts note) | attapaṭilābho sova → atta-paṭilābho sveva (pts) | attapaṭilābho → atta-paṭilābho (pts) | atīto → anāgato (pts)Whatever your future appropriation of a self: Is that alone your true appropriation of a self, while the past & present ones are null & void? Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
yo te etarahi paccuppanno → (bj) | sova → sveva (bj); soyeva (sya-all) | Yo → yo vā (cck: pī.) | sova → so ca (cck: ka.) | anāgatoti → anāgato ti (bjt, pts) | attapaṭilābho sova → atta-paṭilābho sveva (pts) | attapaṭilābho → atta-paṭilābho (pts)Whatever your present appropriation of a self: Is that alone your true appropriation of a self, while the past & future ones are null & void?’ Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti?
byākareyyāsīti → byākareyyāsī ti (bjt) | kinti byākareyyāsīti → kin ti vyākareyyāsīti (pts)Thus asked, how would you answer?”

“Sace pana maṁ, bhante, evaṁ puccheyyuṁ:
maṁ → SS omit. (pts note) ‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno.
sova → sveva (bj, pts); soyeva (sya-all) | attapaṭilābho sova → atta-paṭilābho sveva (pts) | attapaṭilābho → atta-paṭilābho (pts) Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno.
sova → sveva (bj, pts); soyeva (sya-all) | yo → yo vā (pts) | attapaṭilābho sova → atta-paṭilābho sveva (pts) | attapaṭilābho → atta-paṭilābho (pts) Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
sova → sveva (bj, pts); soyeva (sya-all) | yo → yo vā (pts) | anāgatoti → anāgato ti (bjt, pts) | attapaṭilābho sova → atta-paṭilābho sveva (pts) | attapaṭilābho → atta-paṭilābho (pts) Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ:
byākareyyaṁ → vyākareyyaṁ (pts)“…Thus asked, lord, I would answer: ‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno.
sova → sveva (bj, pts); soyeva (sya-all) | yo → yo ca (sya-all) | attapaṭilābho sova → atta-paṭilābho sveva (pts) | attapaṭilābho → atta-paṭilābho (pts)‘Whatever my past appropriation of a self: on that occasion, that alone was my true appropriation of a self, while future & present ones were null & void. Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno.
sova → sveva (bj, pts); soyeva (sya-all) | yo → yo ca (sya-all); yo vā (pts) | atīto → atīto bhavissati (pts) | yo → yo ca (bj: syā); yo vā (bj: PTS) | attapaṭilābho → atta-paṭilābho (pts)Whatever my future appropriation of a self: on that occasion, that alone will be my true appropriation of a self, while the past & present ones will be null & void. Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.
sova → sveva (bj, pts); soyeva (sya-all) | yo → yo ca (sya-all) | anāgatoti → anāgato ti (bjt, pts) | attapaṭilābho sova → atta-paṭilābho sveva (pts)Whatever my present appropriation of a self: on that occasion, that alone is my true appropriation of a self, while the past & future ones are null & void. Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti.
evaṁ byākareyyanti evameva → vyākareyyan ti evam eva (pts)

“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati.
saṅkhaṁ → saṅkhyaṁ (sya-all) | neva tasmiṁ → n eva tasmim (pts) | attapaṭilābhoti → attapaṭilābho ti (pts) | attapaṭilābhoti → atta-paṭilābho ti (pts)“In the same way, Citta, when there is a gross appropriation of a self … Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
saṅkhaṁ → saṅkhyaṁ (sya-all) | attapaṭilābhotveva → attapaṭilābho tveva (my) | attapaṭilābhotveva → atta-paṭilābho tveva (pts)it’s classified just as a gross appropriation of a self. Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…
pe → spelled out in full (bjt) | attapaṭilābho → atta-paṭilābho (pts)When there is a mind-made appropriation of a self.… yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;
saṅkhaṁ → saṅkhyaṁ (sya-all) | na → SS omit. (pts note) | attapaṭilābho → atta-paṭilābho (pts) | neva → n eva (pts) | attapaṭilābhoti → atta-paṭilābho ti (pts)When there is a formless appropriation of a self, it’s not classified either as a gross appropriation of a self or as a mind-made appropriation of a self. arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
saṅkhaṁ → saṅkhyaṁ (sya-all) | attapaṭilābhotveva → attapaṭilābho tveva (my) | attapaṭilābhotveva → atta-paṭilābho tveva (pts)It’s classified just as a formless appropriation of a self.

Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo.
dadhimhā → dadimhā (pts) | seyyathāpi → seyyathā pi (pts)“Just as when milk comes from a cow, curds from milk, butter from curds, ghee from butter, and the skimmings of ghee from ghee. Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati;
saṅkhaṁ → saṅkhyaṁ (sya-all) | na → na ca (sya-all) | neva → n eva (pts) | navanītanti → navanītan ti (pts) | sappimaṇḍoti → sappi-maṇḍo ti (pts)When there is milk, it’s not classified as curds, butter, ghee, or skimmings of ghee. khīrantveva tasmiṁ samaye saṅkhaṁ gacchati.
saṅkhaṁ → saṅkhyaṁ (sya-all) | khīrantveva → khīraṁ tveva (my, bjt) | khīrantveva → khīraṁtveva (th) | khīrantveva → khīran tveva (pts)It’s classified just as milk. Yasmiṁ samaye dadhi hoti …pe…When there are curds.… navanītaṁ hoti …When there is butter.… sappi hoti …
+ → yasmiṁ samaye (bjt)When there is ghee.… sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati;
saṅkhaṁ → saṅkhyaṁ (sya-all) | sappimaṇḍo → sappi-maṇḍo (pts) | neva → n eva (pts) | khīranti → khīran ti (pts) | navanītanti → navanītan ti (pts)When there are the skimmings of ghee, they’re not classified as milk, curds, butter, or ghee. sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati.
saṅkhaṁ → saṅkhyaṁ (sya-all) | sappimaṇḍotveva → sappimaṇḍo tveva (my) | sappimaṇḍotveva → sappi-maṇḍo tveva (pts)They’re classified just as the skimmings of ghee. Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe…
+ → neva (th) | evameva → evam eva (pts)“In the same way, when there is a gross appropriation of a self… yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe…
pe → spelled out in full (th) | + → samaye (th) | attapaṭilābho → atta-paṭilābho (pts)it’s classified just as a gross appropriation of a self. When there is a mind-made appropriation of a self.… yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati;
yasmiṁ citta samaye → (sya-all) | saṅkhaṁ → saṅkhyaṁ (sya-all) | na → na ca (sya-all) | attapaṭilābho → atta-paṭilābho (pts) | neva → n eva (pts) | attapaṭilābhoti → atta-paṭilābho ti (pts)When there is a formless appropriation of a self, it’s not classified either as a gross appropriation of a self or as a mind-made appropriation of a self. arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati.
saṅkhaṁ → saṅkhyaṁ (sya-all) | attapaṭilābhotveva → attapaṭilābho tveva (my) | attapaṭilābhotveva → atta-paṭilābho tveva (pts)It’s classified just as a formless appropriation of a self. Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti.
aparāmasanti → aparāmasantoti (sya-all) | imā → itimā (pts) | imā → itimā (bj: PTS) | Itimā → BB Imā (and so Sm itimā corrected to imā). (pts note) | lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo → loka-samaññā loka-niruttiyo loka-vohārā loka-paññattiyo (pts) | aparāmasanti → aparāmasan ti (pts)“Citta, these are the world’s designations, the world’s expressions, the world’s ways of speaking, the world’s descriptions, with which the Tathāgata expresses himself but without grasping to them.”

Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca:
bhagavantaṁ etadavoca → bhagavantametadavoca (th) | etadavoca → etad avoca (pts)When this was said, Poṭṭhapāda the wanderer said to the Blessed One: “abhikkantaṁ, bhante, abhikkantaṁ, bhante.“Magnificent, Master Gotama! Magnificent! Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
dakkhantīti evamevaṁ → dakkhintīti evameva bhante (bj); dakkhintīti evam evaṁ (pts) | nikkujjitaṁ vā ukkujjeyya → (sya-all) | paṭicchannaṁ → paticchannaṁ (pts) | seyyathāpi → seyyathā pi (pts) | andhakāre → andha-kāre (pts) | telapajjotaṁ → tela-pajjotaṁ (pts) | anekapariyāyena → aneka-pariyāyena (pts)Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
bhikkhusaṅghañca → bhikkhusaṁghañca (ms2005) | dhammañca bhikkhusaṅghañca → dhammañ ca bhikkhu-saṁghañ ca (pts)I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
maṁ → maṁ bhante (bj) | bhagavā → bhagavā (bj: syā); bhavaṁ gotamo (bj: sīmu) | saraṇaṁ → So all MSS. (pts note) | saraṇaṁ gatanti → saraṇaṅgatanti (th) | gatanti → gatan ti (pts)May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

2.3. Cittahatthisāriputtaupasampadā

Citto pana hatthisāriputto bhagavantaṁ etadavoca:
bhagavantaṁ etadavoca → bhagavantametadavoca (th) | hatthisāriputto → hatthisāri-putto (pts) | etadavoca → etad avoca (pts)But Citta the elephant trainer’s son said to the Blessed One: “abhikkantaṁ, bhante, abhikkantaṁ, bhante.“Magnificent, Master Gotama! Magnificent! Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
dakkhantīti evamevaṁ → dakkhintīti evameva bhante (bj); dakkhintīti evam evaṁ (pts) | paṭicchannaṁ → paticchannaṁ (pts) | seyyathāpi → seyyathā pi (pts) | telapajjotaṁ → tela-pajjotaṁ (pts) | anekapariyāyena → aneka-pariyāyena (pts)Just as if he were to place upright what was overturned… in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
bhikkhusaṅghañca → bhikkhusaṁghañca (ms2005) | dhammañca bhikkhusaṅghañca → dhammañ ca bhikkhu-saṁghañ ca (pts)I go to Master Gotama for refuge, to the Dhamma, and to the Saṅgha of monks. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
upasampadanti → upasampadan ti (pts)Let me obtain the going forth in the Blessed One’s presence! Let me obtain acceptance!”

Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
hatthisāriputto → hatthisāri-putto (pts)So Citta the elephant trainer’s son obtained the going forth in the Blessed One’s presence; he obtained acceptance. Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
panāyasmā citto → āyasmā (sya-all) | eko → BB omit. (pts note) | na cirasseva → nacirasseva (th) | diṭṭheva → diṭṭhe va (th) | panāyasmā → pan āyasmā (pts) | hatthisāriputto → hatthisāri-putto (pts) | cirasseva yassatthāya kulaputtā sammadeva → cirass eva yass atthāya kula-puttā sammad eva (pts) | tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva → tad anuttaraṁ brahmacariyaṁ pariyosānaṁ diṭṭhe va (pts)And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. “khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi.
nāparaṁ → nāparam (pts)He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti.
aññataro → aññataro ca (bj) | panāyasmā citto → āyasmā (sya-all) | panāyasmā → pan āyasmā (pts) | hatthisāriputto → hatthisāri-putto (pts)And thus Ven. Elephant-trainer’s Son became another one of the arahants.

Poṭṭhapādasuttaṁ niṭṭhitaṁ navamaṁ.