DĪGHA NIKĀYA (LONG DISCOURSES)
Suttas 27-32
Pali Canon
Translated by Bhikkhu Sujato

27. Aggaññasutta - The Origin of
the World
Dīgha Nikāya 27 - Long Discourses 27

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati
pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the
Eastern Monastery, in the stilt longhouse of Migāra’s
mother.

Tena kho pana samayena vāseṭṭhabhāradvājā
bhikkhūsu parivasanti bhikkhubhāvaṃ
ākaṅkhamānā.
Now at that time Vāseṭṭha and Bhāradvāja were living on
probation among the mendicants in hopes of being
ordained.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā
vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ
abbhokāse caṅkamati.
Then in the late afternoon, the Buddha came downstairs
from the longhouse and was walking meditation in the open
air, beneath the shade of the longhouse.

Addasā kho vāseṭṭho bhagavantaṃ sāyanhasamayaṃ
paṭisallānā vuṭṭhitaṃ pāsādā orohitvā
pāsādapacchāyāyaṃ abbhokāse caṅkamantaṃ.
Vāseṭṭha saw him

Disvāna bhāradvājaṃ āmantesi:
and said to Bhāradvāja,
“ayaṃ, āvuso bhāradvāja, bhagavā sāyanhasamayaṃ
paṭisallānā vuṭṭhito pāsādā orohitvā
pāsādapacchāyāyaṃ abbhokāse caṅkamati.
“Reverend Bhāradvāja, the Buddha is walking meditation in
the open air, beneath the shade of the longhouse.

Āyāmāvuso bhāradvāja, yena bhagavā
tenupasaṅkamissāma;
Come, reverend, let’s go to the Buddha.

appeva nāma labheyyāma bhagavato santikā
dhammiṃ kathaṃ savanāyā”ti.
Hopefully we’ll get to hear a Dhamma talk from him.”

“Evamāvuso”ti kho bhāradvājo vāseṭṭhassa
paccassosi.
“Yes, reverend,” replied Bhāradvāja.

Atha kho vāseṭṭhabhāradvājā yena bhagavā
tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ
abhivādetvā bhagavantaṃ caṅkamantaṃ
anucaṅkamiṃsu.
So they went to the Buddha, bowed, and walked beside
him.

Atha kho bhagavā vāseṭṭhaṃ āmantesi:
Then the Buddha said to Vāseṭṭha,

“tumhe khvattha, vāseṭṭha, brāhmaṇajaccā
brāhmaṇakulīnā brāhmaṇakulā agārasmā
anagāriyaṃ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā
na akkosanti na paribhāsantī”ti?
“Vāseṭṭha, you are both brahmins by birth and clan, and
have gone forth from the lay life to homelessness from a
brahmin family. I hope you don’t have to suﬀer abuse and
insults from the brahmins.”

“Taggha no, bhante, brāhmaṇā akkosanti
paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no
aparipuṇṇāyā”ti.
“Actually, sir, the brahmins do insult and abuse us with their
typical insults to the fullest extent.”

“Yathā kathaṃ pana vo, vāseṭṭha, brāhmaṇā
akkosanti paribhāsanti attarūpāya paribhāsāya
paripuṇṇāya, no aparipuṇṇāyā”ti?
“But how do the brahmins insult you?”

“Brāhmaṇā, bhante, evamāhaṃsu:
“Sir, the brahmins say:

‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā.
‘Only brahmins are the highest caste; other castes are
inferior.

Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā.
Only brahmins are the light caste; other castes are dark.

Brāhmaṇāva sujjhanti, no abrāhmaṇā.
Only brahmins are puriﬁed, not others.

Brāhmaṇāva brahmuno puttā orasā mukhato jātā
brahmajā brahmanimmitā brahmadāyādā.
Only brahmins are Brahmā’s rightful sons, born of his
mouth, born of Brahmā, created by Brahmā, heirs of
Brahmā.

Te tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ
ajjhupagatā, yadidaṃ muṇḍake samaṇake ibbhe
kaṇhe bandhupādāpacce.
You’ve both abandoned the best caste to join an inferior
caste, namely these shavelings, fake ascetics, riﬀraﬀ, black
spawn from the feet of our Kinsman.

Tayidaṃ na sādhu, tayidaṃ nappatirūpaṃ, yaṃ
tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ
ajjhupagatā yadidaṃ muṇḍake samaṇake ibbhe
kaṇhe bandhupādāpacce’ti.
This is not right, it’s not proper!’

Evaṃ kho no, bhante, brāhmaṇā akkosanti
paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no
aparipuṇṇāyā”ti.
That’s how the brahmins insult us.”

“Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṃ assarantā
evamāhaṃsu:
“Actually, Vāseṭṭha, the brahmins are forgetting their
tradition when they say this to you.

‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;

brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;

brāhmaṇāva sujjhanti, no abrāhmaṇā;

brāhmaṇāva brahmuno puttā orasā mukhato jātā
brahmajā brahmanimmitā brahmadāyādā’ti.

Dissanti kho pana, vāseṭṭha, brāhmaṇānaṃ
brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi
pāyamānāpi.
For brahmin women are seen menstruating, being
pregnant, giving birth, and breast-feeding.

Te ca brāhmaṇā yonijāva samānā evamāhaṃsu:
Yet even though they’re born from a brahmin womb they
say:

‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;
‘Only brahmins are the highest caste; other castes are
inferior.

brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;
Only brahmins are the light caste; other castes are dark.

brāhmaṇāva sujjhanti, no abrāhmaṇā;
Only brahmins are puriﬁed, not others.

brāhmaṇāva brahmuno puttā orasā mukhato jātā
brahmajā brahmanimmitā brahmadāyādā’ti.
Only brahmins are Brahmā’s rightful sons, born of his
mouth, born of Brahmā, created by Brahmā, heirs of
Brahmā.’

Te brahmānañceva abbhācikkhanti, musā ca
bhāsanti, bahuñca apuññaṃ pasavanti.
They misrepresent the brahmins, speak falsely, and make
much bad karma.

1. Catuvaṇṇasuddhi
1. Puriﬁcation in the Four Castes

Cattārome, vāseṭṭha, vaṇṇā—
Vāseṭṭha, there are these four castes:

khattiyā, brāhmaṇā, vessā, suddā.
aristocrats, brahmins, merchants, and workers.

Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti
adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco
pharusavāco samphappalāpī abhijjhālu byāpannacitto
micchādiṭṭhī.
Some aristocrats kill living creatures, steal, and commit
sexual misconduct. They use speech that’s false, divisive,
harsh, and nonsensical. And they’re covetous, malicious,
with wrong view.

Iti kho, vāseṭṭha, yeme dhammā akusalā
akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā
asevitabbasaṅkhātā naalamariyā
naalamariyasaṅkhātā kaṇhā kaṇhavipākā
viññugarahitā, khattiyepi te idhekacce sandissanti.
These things are unskillful, blameworthy, not to be
cultivated, unworthy of the noble ones—and are reckoned
as such. They are dark deeds with dark results, criticized by
sensible people. Such things are seen in some aristocrats.

Brāhmaṇopi kho, vāseṭṭha … pe …
And they are also seen among some brahmins,

vessopi kho, vāseṭṭha … pe …
merchants,

suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti
adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco
pharusavāco samphappalāpī abhijjhālu byāpannacitto
micchādiṭṭhī.
and workers.

Iti kho, vāseṭṭha, yeme dhammā akusalā
akusalasaṅkhātā … pe …

kaṇhā kaṇhavipākā viññugarahitā;

suddepi te idhekacce sandissanti.
Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā
paṭivirato hoti, adinnādānā paṭivirato,
kāmesumicchācārā paṭivirato, musāvādā paṭivirato,
pisuṇāya vācāya paṭivirato, pharusāya vācāya
paṭivirato, samphappalāpā paṭivirato, anabhijjhālu
abyāpannacitto, sammādiṭṭhī.
But some aristocrats refrain from killing living creatures,
stealing, and committing sexual misconduct. They refrain
from speech that’s false, divisive, harsh, and nonsensical.
And they’re content, kind-hearted, with right view.

Iti kho, vāseṭṭha, yeme dhammā kusalā
kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā
sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā
sukkā sukkavipākā viññuppasatthā, khattiyepi te
idhekacce sandissanti.
These things are skillful, blameless, to be cultivated, worthy
of the noble ones—and are reckoned as such. They are
bright deeds with bright results, praised by sensible people.
Such things are seen in some aristocrats.

Brāhmaṇopi kho, vāseṭṭha … pe …
And they are also seen among some brahmins,

vessopi kho, vāseṭṭha … pe …
merchants,

suddopi kho, vāseṭṭha, idhekacco pāṇātipātā
paṭivirato hoti … pe …
and workers.

anabhijjhālu, abyāpannacitto, sammādiṭṭhī.

suddepi te idhekacce sandissanti.

Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṃ
ubhayavokiṇṇesu vattamānesu kaṇhasukkesu
dhammesu viññugarahitesu ceva viññuppasatthesu
ca yadettha brāhmaṇā evamāhaṃsu:
Both these things occur like this, mixed up in these four
castes—the dark and the bright, that which is praised and
that which is criticized by sensible people. Yet of this the
brahmins say:

‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā;
‘Only brahmins are the highest caste; other castes are
inferior.

brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā;
Only brahmins are the light caste; other castes are dark.

brāhmaṇāva sujjhanti, no abrāhmaṇā;
Only brahmins are puriﬁed, not others.

Taṃ tesaṃ viññū nānujānanti.
Sensible people don’t acknowledge this.

Taṃ kissa hetu?
Why is that?
Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti
bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo
ohitabhāro anuppattasadattho
parikkhīṇabhavasaṃyojano sammadaññāvimutto, so
nesaṃ aggamakkhāyati dhammeneva, no
adhammena.
Because any mendicant from these four castes who is
perfected—with deﬁlements ended, who has completed the
spiritual journey, done what had to be done, laid down the
burden, achieved their own true goal, utterly ended the
fetters of rebirth, and is rightly freed through
enlightenment—is said to be the best by virtue of principle,
not without principle.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ, diṭṭhe ceva
dhamme abhisamparāyañca.
For principle, Vāseṭṭha, is the best thing about people in
both this life and the next.

Tadamināpetaṃ, vāseṭṭha, pariyāyena veditabbaṃ,
yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva
dhamme abhisamparāyañca.
And here’s a way to understand how this is so.

Jānāti kho, vāseṭṭha, rājā pasenadi kosalo:
King Pasenadi of Kosala knows that

‘samaṇo gotamo anantarā sakyakulā pabbajito’ti.
the ascetic Gotama has gone forth from the neighboring
clan of the Sakyans.

Sakyā kho pana, vāseṭṭha, rañño pasenadissa
kosalassa anuyuttā bhavanti.
And the Sakyans are his vassals.
Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi
kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ
añjalikammaṃ sāmīcikammaṃ.
The Sakyans show deference to King Pasenadi by bowing
down, rising up, greeting him with joined palms, and
observing proper etiquette for him.

Iti kho, vāseṭṭha, yaṃ karonti sakyā raññe
pasenadimhi kosale nipaccakāraṃ abhivādanaṃ
paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, karoti
taṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ
abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ
sāmīcikammaṃ, na naṃ ‘sujāto samaṇo gotamo,
dujjātohamasmi.
Now, King Pasenadi shows the same kind of deference to
the Realized One. But he doesn’t think: ‘The ascetic Gotama
is well-born, I am ill-born.

Balavā samaṇo gotamo, dubbalohamasmi.
He is powerful, I am weak.

Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi.
He is handsome, I am ugly.

Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti.
He is inﬂuential, I am insigniﬁcant.’

Atha kho naṃ dhammaṃyeva sakkaronto dhammaṃ
garuṃ karonto dhammaṃ mānento dhammaṃ
pūjento dhammaṃ apacāyamāno evaṃ rājā pasenadi
kosalo tathāgate nipaccakāraṃ karoti, abhivādanaṃ
paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ.
Rather, in showing such deference to the Realized One he is
only honoring, respecting, and venerating principle.
Imināpi kho etaṃ, vāseṭṭha, pariyāyena veditabbaṃ,
yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva
dhamme abhisamparāyañca.
And here’s another way to understand how principle is the
best thing about people in both this life and the next.

Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā
nānāgottā nānākulā agārasmā anagāriyaṃ pabbajitā.
Vāseṭṭha, you have diﬀerent births, names, and clans, and
have gone forth from the lay life to homelessness from
diﬀerent families.

‘Ke tumhe’ti—puṭṭhā samānā ‘samaṇā
sakyaputtiyāmhā’ti—paṭijānātha.
When they ask you what you are, you claim to be ascetics,
followers of the Sakyan.

Yassa kho panassa, vāseṭṭha, tathāgate saddhā
niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā
samaṇena vā brāhmaṇena vā devena vā mārena vā
brahmunā vā kenaci vā lokasmiṃ, tassetaṃ kallaṃ
vacanāya:
But only when someone has faith in the Realized One—
settled, rooted, and planted deep, strong, not to be shifted
by any ascetic or brahmin or god or Māra or Brahmā or by
anyone in the world—is it appropriate for them to say:

‘bhagavatomhi putto oraso mukhato jāto dhammajo
dhammanimmito dhammadāyādo’ti.
‘I am the Buddha’s true-born child, born from his mouth,
born of principle, created by principle, heir to principle.’

Taṃ kissa hetu?
Why is that?
Tathāgatassa hetaṃ, vāseṭṭha, adhivacanaṃ
‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi,
‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.
For these are terms for the Realized One: ‘the embodiment
of truth’, and ‘the embodiment of holiness’, and ‘the one
who has become the truth’, and ‘the one who has become
holy’.

Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci
dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati.
There comes a time when, Vāseṭṭha, after a very long
period has passed, this cosmos contracts.

Saṃvaṭṭamāne loke yebhuyyena sattā
ābhassarasaṃvattanikā honti.
As the cosmos contracts, sentient beings are mostly headed
for the realm of streaming radiance.

Te tattha honti manomayā pītibhakkhā sayaṃpabhā
antalikkhacarā subhaṭṭhāyino ciraṃ
dīghamaddhānaṃ tiṭṭhanti.
There they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
they remain like that for a very long time.

Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci
dīghassa addhuno accayena ayaṃ loko vivaṭṭati.
There comes a time when, after a very long period has
passed, this cosmos expands.

Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā
cavitvā itthattaṃ āgacchanti.
As the cosmos expands, sentient beings mostly pass away
from that host of radiant deities and come back to this
realm.
Tedha honti manomayā pītibhakkhā sayaṃpabhā
antalikkhacarā subhaṭṭhāyino ciraṃ
dīghamaddhānaṃ tiṭṭhanti.
Here they are mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and
they remain like that for a very long time.

2. Rasapathavipātubhāva
2. Solid Nectar Appears

Ekodakībhūtaṃ kho pana, vāseṭṭha, tena samayena
hoti andhakāro andhakāratimisā.
But the single mass of water at that time was utterly dark.

Na candimasūriyā paññāyanti, na nakkhattāni
tārakarūpāni paññāyanti, na rattindivā paññāyanti,
na māsaḍḍhamāsā paññāyanti, na utusaṃvaccharā
paññāyanti, na itthipumā paññāyanti, sattā
sattātveva saṅkhyaṃ gacchanti.
The moon and sun were not found, nor were stars and
constellations, day and night, months and fortnights, years
and seasons, or male and female. Beings were simply
known as ‘beings’.

Atha kho tesaṃ, vāseṭṭha, sattānaṃ kadāci karahaci
dīghassa addhuno accayena rasapathavī udakasmiṃ
samatani;
After a very long period had passed, solid nectar curdled in
the water.

seyyathāpi nāma payaso tattassa nibbāyamānassa
upari santānakaṃ hoti;
It appeared just like the curd on top of hot milk as it cools.

evameva pāturahosi.
Sā ahosi vaṇṇasampannā gandhasampannā
rasasampannā, seyyathāpi nāma sampannaṃ vā sappi
sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi.
It was beautiful, fragrant, and delicious, like ghee or butter.

Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ;
And it was as sweet as pure manuka honey.

evamassādā ahosi.

Atha kho, vāseṭṭha, aññataro satto lolajātiko:
Now, one of those beings was reckless.

‘ambho, kimevidaṃ bhavissatī’ti rasapathaviṃ
aṅguliyā sāyi.
Thinking, ‘Oh my, what might this be?’ they tasted the solid
nectar with their ﬁnger.

Tassa rasapathaviṃ aṅguliyā sāyato acchādesi, taṇhā
cassa okkami.
They enjoyed it, and craving was born in them.

Aññepi kho, vāseṭṭha, sattā tassa sattassa
diṭṭhānugatiṃ āpajjamānā rasapathaviṃ aṅguliyā
sāyiṃsu.
And other beings, following that being’s example, tasted
solid nectar with their ﬁngers.

Tesaṃ rasapathaviṃ aṅguliyā sāyataṃ acchādesi,
taṇhā ca tesaṃ okkami.
They too enjoyed it, and craving was born in them.

3. Candimasūriyādipātubhāva
3. The Moon and Sun Appear
Atha kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi
āluppakārakaṃ upakkamiṃsu paribhuñjituṃ.
Then those beings started to eat the solid nectar, breaking
it into lumps.

Yato kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi
āluppakārakaṃ upakkamiṃsu paribhuñjituṃ.
But when they did this

Atha tesaṃ sattānaṃ sayaṃpabhā antaradhāyi.
their luminosity vanished.

Sayaṃpabhāya antarahitāya candimasūriyā
pāturahesuṃ.
And with the vanishing of their luminosity the moon and sun
appeared,

Candimasūriyesu pātubhūtesu nakkhattāni
tārakarūpāni pāturahesuṃ.
stars and constellations appeared,

Nakkhattesu tārakarūpesu pātubhūtesu rattindivā
paññāyiṃsu.
days and nights were distinguished,

Rattindivesu paññāyamānesu māsaḍḍhamāsā
paññāyiṃsu.
and so were months and fortnights,

Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā
paññāyiṃsu.
and years and seasons.

Ettāvatā kho, vāseṭṭha, ayaṃ loko puna vivaṭṭo hoti.
To this extent the world had evolved once more.
Atha kho te, vāseṭṭha, sattā rasapathaviṃ
paribhuñjantā tambhakkhā tadāhārā ciraṃ
dīghamaddhānaṃ aṭṭhaṃsu.
Then those beings eating the solid nectar, with that as their
food and nourishment, remained for a very long time.

Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṃ
paribhuñjantā tambhakkhā tadāhārā ciraṃ
dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ
sattānaṃ rasapathaviṃ paribhuñjantānaṃ
kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca
paññāyittha.
But so long as they ate that solid nectar, their bodies
became more solid and they diverged in appearance;

Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā
dubbaṇṇā.
some beautiful, some ugly.

Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte
atimaññanti:
And the beautiful beings looked down on the ugly ones:

‘mayametehi vaṇṇavantatarā, amhehete
dubbaṇṇatarā’ti.
‘We’re more beautiful, they’re the ugly ones!’

Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ
rasapathavī antaradhāyi.
And the vanity of the beautiful ones made the solid nectar
vanish.

Rasāya pathaviyā antarahitāya sannipatiṃsu.
They gathered together and bemoaned,

Sannipatitvā anutthuniṃsu:
‘aho rasaṃ, aho rasan’ti.
‘Oh, what a taste! Oh, what a taste!’

Tadetarahipi manussā kañcideva surasaṃ labhitvā
evamāhaṃsu:
And even today when people get something tasty they say:

‘aho rasaṃ, aho rasan’ti.
‘Oh, what a taste! Oh, what a taste!’

Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na
tvevassa atthaṃ ājānanti.
They’re just remembering an ancient traditional saying, but
they don’t understand what it means.

4. Bhūmipappaṭakapātubhāva
4. Ground-Sprouts

Atha kho tesaṃ, vāseṭṭha, sattānaṃ rasāya pathaviyā
antarahitāya bhūmipappaṭako pāturahosi.
When the solid nectar had vanished, ground-sprouts
appeared to those beings.

Seyyathāpi nāma ahicchattako; evameva pāturahosi.
They appeared just like mushrooms.

So ahosi vaṇṇasampanno gandhasampanno
rasasampanno, seyyathāpi nāma sampannaṃ vā sappi
sampannaṃ vā navanītaṃ evaṃvaṇṇo ahosi.
They were beautiful, fragrant, and delicious, like ghee or
butter.

Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ;
evamassādo ahosi.
And they were as sweet as pure manuka honey.
Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ
upakkamiṃsu paribhuñjituṃ.
Then those beings started to eat the ground-sprouts.

Te taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ
dīghamaddhānaṃ aṭṭhaṃsu.
With that as their food and nourishment, they remained for
a very long time.

Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ
paribhuñjantā tambhakkhā tadāhārā ciraṃ
dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ
sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ
okkami, vaṇṇavevaṇṇatā ca paññāyittha.
But so long as they ate those ground-sprouts, their bodies
became more solid and they diverged in appearance;

Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā
dubbaṇṇā.
some beautiful, some ugly.

Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte
atimaññanti:
And the beautiful beings looked down on the ugly ones:

‘mayametehi vaṇṇavantatarā, amhehete
dubbaṇṇatarā’ti.
‘We’re more beautiful, they’re the ugly ones!’

Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ
bhūmipappaṭako antaradhāyi.
And the vanity of the beautiful ones made the ground-
sprouts vanish.

5. Padālatāpātubhāva
5. Bursting Pods

Bhūmipappaṭake antarahite padālatā pāturahosi,
seyyathāpi nāma kalambukā; evameva pāturahosi.
When the ground-sprouts had vanished, bursting pods
appeared, like the fruit of the kadam tree.

Sā ahosi vaṇṇasampannā gandhasampannā
rasasampannā, seyyathāpi nāma sampannaṃ vā sappi
sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi.
They were beautiful, fragrant, and delicious, like ghee or
butter.

Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ;
evamassādā ahosi.
And they were as sweet as pure manuka honey.

Atha kho te, vāseṭṭha, sattā padālataṃ upakkamiṃsu
paribhuñjituṃ.
Then those beings started to eat the bursting pods.

Te taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ
dīghamaddhānaṃ aṭṭhaṃsu.
With that as their food and nourishment, they remained for
a very long time.

Yathā yathā kho te, vāseṭṭha, sattā padālataṃ
paribhuñjantā tambhakkhā tadāhārā ciraṃ
dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ
sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ
okkami, vaṇṇavevaṇṇatā ca paññāyittha.
But so long as they ate those bursting pods, their bodies
became more solid and they diverged in appearance;

Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā
dubbaṇṇā.
some beautiful, some ugly.

Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte
atimaññanti:
And the beautiful beings looked down on the ugly ones:

‘mayametehi vaṇṇavantatarā, amhehete
dubbaṇṇatarā’ti.
‘We’re more beautiful, they’re the ugly ones!’

Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ
padālatā antaradhāyi.
And the vanity of the beautiful ones made the bursting pods
vanish.

Padālatāya antarahitāya sannipatiṃsu. Sannipatitvā
anutthuniṃsu:
They gathered together and bemoaned,

‘ahu vata no, ahāyi vata no padālatā’ti.
‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting
pods!’

Tadetarahipi manussā kenaci dukkhadhammena
phuṭṭhā evamāhaṃsu:
And even today when people experience suﬀering they say:

‘ahu vata no, ahāyi vata no’ti.
‘Oh, what we’ve lost! Oh, what we’ve lost!’

Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na
tvevassa atthaṃ ājānanti.
They’re just remembering an ancient traditional saying, but
they don’t understand what it means.

6. Akaṭṭhapākasālipātubhāva
6. Ripe Untilled Rice

Atha kho tesaṃ, vāseṭṭha, sattānaṃ padālatāya
antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo
athuso suddho sugandho taṇḍulapphalo.
When the bursting pods had vanished, ripe untilled rice
appeared to those beings. It had no powder or husk, pure
and fragrant, with only the rice-grain.

Yaṃ taṃ sāyaṃ sāyamāsāya āharanti, pāto taṃ hoti
pakkaṃ paṭivirūḷhaṃ.
What they took for supper in the evening, by the morning
had grown back and ripened.

Yaṃ taṃ pāto pātarāsāya āharanti, sāyaṃ taṃ hoti
pakkaṃ paṭivirūḷhaṃ;
And what they took for breakfast in the morning had grown
back and ripened by the evening,

nāpadānaṃ paññāyati.
so the cutting didn’t show.

Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ
paribhuñjantā tambhakkhā tadāhārā ciraṃ
dīghamaddhānaṃ aṭṭhaṃsu.
Then those beings eating the ripe untilled rice, with that as
their food and nourishment, remained for a very long time.

7. Itthipurisaliṅgapātubhāva
7. Gender Appears

Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṃ
sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ
dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ
sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ
okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca
itthiliṅgaṃ pāturahosi purisassa ca purisaliṅgaṃ.
But so long as they ate that ripe untilled rice, their bodies
became more solid and they diverged in appearance. And
female characteristics appeared on women, while male
characteristics appeared on men.

Itthī ca purisaṃ ativelaṃ upanijjhāyati puriso ca
itthiṃ.
Women spent too much time gazing at men, and men at
women.

Tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo
udapādi, pariḷāho kāyasmiṃ okkami.
They became lustful, and their bodies burned with fever.

Te pariḷāhapaccayā methunaṃ dhammaṃ
paṭiseviṃsu.
Due to this fever they had sex with each other.

Ye kho pana te, vāseṭṭha, tena samayena sattā
passanti methunaṃ dhammaṃ paṭisevante, aññe
paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe
gomayaṃ khipanti:
Those who saw them having sex pelted them with dirt,
ashes, or cow-dung, saying,

‘nassa asuci, nassa asucī’ti.
‘Get lost, ﬁlth! Get lost, ﬁlth!

‘Kathañhi nāma satto sattassa evarūpaṃ karissatī’ti.
How on earth can one being do that to another?’

Tadetarahipi manussā ekaccesu janapadesu vadhuyā
nibbuyhamānāya aññe paṃsuṃ khipanti, aññe
seṭṭhiṃ khipanti, aññe gomayaṃ khipanti.
And even today people in some countries, when a bride is
carried oﬀ, pelt her with dirt, ashes, or cow-dung.

Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na
tvevassa atthaṃ ājānanti.
They’re just remembering an ancient traditional saying, but
they don’t understand what it means.

8. Methunadhammasamācāra
8. Sexual Intercourse

Adhammasammataṃ kho pana, vāseṭṭha, tena
samayena hoti, tadetarahi dhammasammataṃ.
What was reckoned as immoral at that time, these days is
reckoned as moral.

Ye kho pana, vāseṭṭha, tena samayena sattā
methunaṃ dhammaṃ paṭisevanti, te māsampi
dvemāsampi na labhanti gāmaṃ vā nigamaṃ vā
pavisituṃ.
The beings who had sex together weren’t allowed to enter a
village or town for one or two months.

Yato kho te, vāseṭṭha, sattā tasmiṃ asaddhamme
ativelaṃ pātabyataṃ āpajjiṃsu.
Ever since they excessively threw themselves into
immorality,

Atha agārāni upakkamiṃsu kātuṃ tasseva
asaddhammassa paṭicchādanatthaṃ.
they started to make buildings to hide their immoral deeds.

Atha kho, vāseṭṭha, aññatarassa sattassa
alasajātikassa etadahosi:
Then one of those beings of idle disposition thought,
‘ambho, kimevāhaṃ vihaññāmi sāliṃ āharanto sāyaṃ
sāyamāsāya pāto pātarāsāya.
‘Hey now, why should I be bothered to gather rice in the
evening for supper, and in the morning for breakfast?

Yannūnāhaṃ sāliṃ āhareyyaṃ sakideva
sāyapātarāsāyā’ti.
Why don’t I gather rice for supper and breakfast all at
once?’

Atha kho so, vāseṭṭha, satto sāliṃ āhāsi sakideva
sāyapātarāsāya.
So that’s what he did.

Atha kho, vāseṭṭha, aññataro satto yena so satto
tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ
etadavoca:
Then one of the other beings approached that being and
said,

‘ehi, bho satta, sālāhāraṃ gamissāmā’ti.
‘Come, good being, we shall go to gather rice.’

‘Alaṃ, bho satta, āhato me sāli sakideva
sāyapātarāsāyā’ti.
‘There’s no need, good being! I gathered rice for supper
and breakfast all at once.’

Atha kho so, vāseṭṭha, satto tassa sattassa
diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva
dvīhāya. ‘Evampi kira, bho, sādhū’ti.
So that being, following their example, gathered rice for
two days all at once, thinking: ‘This seems ﬁne.’

Atha kho, vāseṭṭha, aññataro satto yena so satto
tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ
etadavoca:
Then one of the other beings approached that being and
said,

‘ehi, bho satta, sālāhāraṃ gamissāmā’ti.
‘Come, good being, we shall go to gather rice.’

‘Alaṃ, bho satta, āhato me sāli sakideva dvīhāyā’ti.
‘There’s no need, good being! I gathered rice for two days
all at once.’

Atha kho so, vāseṭṭha, satto tassa sattassa
diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva
catūhāya, ‘evampi kira, bho, sādhū’ti.
So that being, following their example, gathered rice for
four days all at once, thinking: ‘This seems ﬁne.’

Atha kho, vāseṭṭha, aññataro satto yena so satto
tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ
etadavoca:
Then one of the other beings approached that being and
said,

‘ehi, bho satta, sālāhāraṃ gamissāmā’ti.
‘Come, good being, we shall go to gather rice.’

‘Alaṃ, bho satta, āhato me sāli sakideva catūhāyā’ti.
‘There’s no need, good being! I gathered rice for four days
all at once.’

Atha kho so, vāseṭṭha, satto tassa sattassa
diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva
aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti.
So that being, following their example, gathered rice for
eight days all at once, thinking: ‘This seems ﬁne.’
Yato kho te, vāseṭṭha, sattā sannidhikārakaṃ sāliṃ
upakkamiṃsu paribhuñjituṃ.
But when they started to store up rice to eat,

Atha kaṇopi taṇḍulaṃ pariyonandhi, thusopi
taṇḍulaṃ pariyonandhi;
the rice grains became wrapped in powder and husk,

lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha,
saṇḍasaṇḍā sālayo aṭṭhaṃsu.
it didn’t grow back after reaping, the cutting showed, and
the rice stood in clumps.

9. Sālivibhāga
9. Dividing the Fields

Atha kho te, vāseṭṭha, sattā sannipatiṃsu,
sannipatitvā anutthuniṃsu:
Then those beings gathered together and bemoaned,

‘pāpakā vata, bho, dhammā sattesu pātubhūtā.
‘Oh, how wicked things have appeared among beings!

Mayañhi pubbe manomayā ahumhā pītibhakkhā
sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ
dīghamaddhānaṃ aṭṭhamhā.
For we used to be mind-made, feeding on rapture, self-
luminous, moving through the sky, steadily glorious, and we
remained like that for a very long time.

Tesaṃ no amhākaṃ kadāci karahaci dīghassa
addhuno accayena rasapathavī udakasmiṃ samatani.
After a very long period had passed, solid nectar curdled in
the water.
Sā ahosi vaṇṇasampannā gandhasampannā
rasasampannā.

Te mayaṃ rasapathaviṃ hatthehi āluppakārakaṃ
upakkamimha paribhuñjituṃ, tesaṃ no rasapathaviṃ
hatthehi āluppakārakaṃ upakkamataṃ
paribhuñjituṃ sayaṃpabhā antaradhāyi.

Sayaṃpabhāya antarahitāya candimasūriyā
pāturahesuṃ, candimasūriyesu pātubhūtesu
nakkhattāni tārakarūpāni pāturahesuṃ, nakkhattesu
tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu,
rattindivesu paññāyamānesu māsaḍḍhamāsā
paññāyiṃsu.

Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā
paññāyiṃsu.

Te mayaṃ rasapathaviṃ paribhuñjantā tambhakkhā
tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā.

Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ
pātubhāvā rasapathavī antaradhāyi.
But due to bad, unskillful things among us, the savory
nectar vanished,

Rasapathaviyā antarahitāya bhūmipappaṭako
pāturahosi.

So ahosi vaṇṇasampanno gandhasampanno
rasasampanno.

Te mayaṃ bhūmipappaṭakaṃ upakkamimha
paribhuñjituṃ.
Te mayaṃ taṃ paribhuñjantā tambhakkhā tadāhārā
ciraṃ dīghamaddhānaṃ aṭṭhamhā.

Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ
pātubhāvā bhūmipappaṭako antaradhāyi.
the ground-sprouts vanished,

Bhūmipappaṭake antarahite padālatā pāturahosi.

Sā ahosi vaṇṇasampannā gandhasampannā
rasasampannā.

Te mayaṃ padālataṃ upakkamimha paribhuñjituṃ.

Te mayaṃ taṃ paribhuñjantā tambhakkhā tadāhārā
ciraṃ dīghamaddhānaṃ aṭṭhamhā.

Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ
pātubhāvā padālatā antaradhāyi.
the bursting pods vanished,

Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi
akaṇo athuso suddho sugandho taṇḍulapphalo.

Yaṃ taṃ sāyaṃ sāyamāsāya āharāma, pāto taṃ hoti
pakkaṃ paṭivirūḷhaṃ.

Yaṃ taṃ pāto pātarāsāya āharāma, sāyaṃ taṃ hoti
pakkaṃ paṭivirūḷhaṃ.

Nāpadānaṃ paññāyittha.

Te mayaṃ akaṭṭhapākaṃ sāliṃ paribhuñjantā
tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ
aṭṭhamhā.
Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ
pātubhāvā kaṇopi taṇḍulaṃ pariyonandhi, thusopi
taṇḍulaṃ pariyonandhi, lūnampi nappaṭivirūḷhaṃ,
apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā.
and now the rice grains have become wrapped in powder
and husk, it doesn’t grow back after reaping, the cutting
shows, and the rice stands in clumps.

Yannūna mayaṃ sāliṃ vibhajeyyāma, mariyādaṃ
ṭhapeyyāmā’ti.
We’d better divide up the rice and set boundaries.’

Atha kho te, vāseṭṭha, sattā sāliṃ vibhajiṃsu,
mariyādaṃ ṭhapesuṃ.
So that’s what they did.

Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṃ
bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ
ādiyitvā paribhuñji.
Now, one of those beings was reckless. While guarding their
own share they took another’s share without it being given,
and ate it.

Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ:
They grabbed the one who had done this and said,

‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma
sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ
adinnaṃ ādiyitvā paribhuñjasi.
‘You have done a bad thing, good being, in that while
guarding your own share you took another’s share without
it being given, and ate it.

Māssu, bho satta, punapi evarūpamakāsī’ti.
Do not do such a thing again.’
‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ
paccassosi.
‘Yes, sirs,’ replied that being.

Dutiyampi kho, vāseṭṭha, so satto … pe …
But for a second time,

tatiyampi kho, vāseṭṭha, so satto sakaṃ bhāgaṃ
parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā
paribhuñji.
and a third time they did the same thing, and were told not
to continue.

Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ:

‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma
sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ
adinnaṃ ādiyitvā paribhuñjasi.

Māssu, bho satta, punapi evarūpamakāsī’ti.

Aññe pāṇinā pahariṃsu, aññe leḍḍunā pahariṃsu,
aññe daṇḍena pahariṃsu.
And then they struck that being, some with ﬁsts, others
with stones, and still others with rods.

Tadagge kho, vāseṭṭha, adinnādānaṃ paññāyati,
garahā paññāyati, musāvādo paññāyati, daṇḍādānaṃ
paññāyati.
From that day on stealing was found, and blaming and lying
and the taking up of rods.

10. Mahāsammatarājā
10. The Elected King
Atha kho te, vāseṭṭha, sattā sannipatiṃsu,
sannipatitvā anutthuniṃsu:
Then those beings gathered together and bemoaned,

‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi
nāma adinnādānaṃ paññāyissati, garahā
paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ
paññāyissati.
‘Oh, how wicked things have appeared among beings, in
that stealing is found, and blaming and lying and the taking
up of rods!

Yannūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no
sammā khīyitabbaṃ khīyeyya, sammā garahitabbaṃ
garaheyya, sammā pabbājetabbaṃ pabbājeyya.
Why don’t we elect one being who would rightly accuse
those who deserve it, blame those who deserve it, and expel
those who deserve it?

Mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’ti.
We shall pay them with a share of rice.’

Atha kho te, vāseṭṭha, sattā yo nesaṃ satto
abhirūpataro ca dassanīyataro ca pāsādikataro ca
mahesakkhataro ca taṃ sattaṃ upasaṅkamitvā
etadavocuṃ:
Then those beings approached the being among them who
was most attractive, good-looking, lovely, and illustrious,
and said,

‘ehi, bho satta, sammā khīyitabbaṃ khīya, sammā
garahitabbaṃ garaha, sammā pabbājetabbaṃ
pabbājehi.
‘Come, good being, rightly accuse those who deserve it,
blame those who deserve it, and banish those who deserve
it.
Mayaṃ pana te sālīnaṃ bhāgaṃ anuppadassāmā’ti.
We shall pay you with a share of rice.’

‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ
paṭissuṇitvā sammā khīyitabbaṃ khīyi, sammā
garahitabbaṃ garahi, sammā pabbājetabbaṃ
pabbājesi.
‘Yes, sirs,’ replied that being. They acted accordingly,

Te panassa sālīnaṃ bhāgaṃ anuppadaṃsu.
and were paid with a share of rice.

Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato,
mahāsammato’ tveva paṭhamaṃ akkharaṃ
upanibbattaṃ.
‘Elected by the people’, Vāseṭṭha, is the meaning of ‘elected
one’, the ﬁrst term to be speciﬁcally invented for them.

Khettānaṃ adhipatīti kho, vāseṭṭha, ‘khattiyo,
khattiyo’ tveva dutiyaṃ akkharaṃ upanibbattaṃ.
‘Lord of the ﬁelds’ is the meaning of ‘aristocrat’, the second
term to be speciﬁcally invented.

Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’
tveva tatiyaṃ akkharaṃ upanibbattaṃ.
‘They please others with principle’ is the meaning of ‘king’,
the third term to be speciﬁcally invented.

Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa
porāṇena aggaññena akkharena abhinibbatti ahosi
tesaṃyeva sattānaṃ, anaññesaṃ. Sadisānaṃyeva, no
asadisānaṃ. Dhammeneva, no adhammena.
And that, Vāseṭṭha, is how the ancient traditional terms for
the circle of aristocrats were created; for those very beings,
not others; for those like them, not unlike; legitimately, not
illegitimately.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva
dhamme abhisamparāyañca.
For principle, Vāseṭṭha, is the best thing about people in
both this life and the next.

11. Brāhmaṇamaṇḍala
11. The Circle of Brahmins

Atha kho tesaṃ, vāseṭṭha, sattānaṃyeva ekaccānaṃ
etadahosi:
Then some of those same beings thought,

‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra
hi nāma adinnādānaṃ paññāyissati, garahā
paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ
paññāyissati, pabbājanaṃ paññāyissati.
‘Oh, how wicked things have appeared among beings, in
that stealing is found, and blaming and lying and the taking
up of rods and banishment!

Yannūna mayaṃ pāpake akusale dhamme
vāheyyāmā’ti.
Why don’t we set aside bad, unskillful things?’

Te pāpake akusale dhamme vāhesuṃ.
So that’s what they did.

Pāpake akusale dhamme vāhentīti kho, vāseṭṭha,
‘brāhmaṇā, brāhmaṇā’ tveva paṭhamaṃ akkharaṃ
upanibbattaṃ.
‘They set aside bad, unskillful things’ is the meaning of
‘brahmin’, the ﬁrst term to be speciﬁcally invented for
them.
Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu
jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṃ
sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo
osaranti ghāsamesamānā.
They built leaf huts in a wilderness region where they
meditated pure and bright, without lighting cooking ﬁres or
digging the soil. They came down in the morning for
breakfast and in the evening for supper to the village, town,
or royal capital seeking a meal.

Te ghāsaṃ paṭilabhitvā punadeva araññāyatane
paṇṇakuṭīsu jhāyanti.
When they had obtained food they continued to meditate in
the leaf huts.

Tamenaṃ manussā disvā evamāhaṃsu:
When people noticed this they said,

‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo
karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā
pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya
gāmanigamarājadhāniyo osaranti ghāsamesamānā.
‘These beings build leaf huts in a wilderness region where
they meditate pure and bright, without lighting cooking
ﬁres or digging the soil. They come down in the morning for
breakfast and in the evening for supper to the village, town,
or royal capital seeking a meal.

Te ghāsaṃ paṭilabhitvā punadeva araññāyatane
paṇṇakuṭīsu jhāyantī’ti,
When they have obtained food they continue to meditate in
the leaf huts.’

jhāyantīti kho, vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva
dutiyaṃ akkharaṃ upanibbattaṃ.
‘They meditate’ is the meaning of ‘meditator’, the second
term to be speciﬁcally invented for them.

Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā
araññāyatane paṇṇakuṭīsu taṃ jhānaṃ
anabhisambhuṇamānā gāmasāmantaṃ
nigamasāmantaṃ osaritvā ganthe karontā acchanti.
But some of those beings were unable to keep up with their
meditation in the leaf huts in the wilderness. They came
down to the neighborhood of a village or town where they
dwelt compiling texts.

Tamenaṃ manussā disvā evamāhaṃsu:
When people noticed this they said,

‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṃ
jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ
nigamasāmantaṃ osaritvā ganthe karontā acchanti,
na dānime jhāyantī’ti.
‘These beings were unable to keep up with their meditation
in the leaf huts in the wilderness. They came down to the
neighborhood of a village or town where they dwelt
compiling texts. Now they don’t meditate.’

Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā,
ajjhāyakā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ.
‘Now they don’t meditate’ is the meaning of ‘reciter’, the
third term to be speciﬁcally invented for them.

Hīnasammataṃ kho pana, vāseṭṭha, tena samayena
hoti, tadetarahi seṭṭhasammataṃ.
What was reckoned as lesser at that time, these days is
reckoned as better.

Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa
porāṇena aggaññena akkharena abhinibbatti ahosi
tesaṃyeva sattānaṃ, anaññesaṃ sadisānaṃyeva no
asadisānaṃ dhammeneva, no adhammena.
And that, Vāseṭṭha, is how the ancient traditional terms for
the circle of brahmins were created; for those very beings,
not others; for those like them, not unlike; legitimately, not
illegitimately.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva
dhamme abhisamparāyañca.
For principle, Vāseṭṭha, is the best thing about people in
both this life and the next.

12. Vessamaṇḍala
12. The Circle of Merchants

Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā
methunaṃ dhammaṃ samādāya visukammante
payojesuṃ.
Some of those same beings, taking up an active sex life,
applied themselves to various jobs.

Methunaṃ dhammaṃ samādāya visukammante
payojentīti kho, vāseṭṭha, ‘vessā, vessā’ tveva
akkharaṃ upanibbattaṃ.
‘Having taken up an active sex life, they apply themselves to
various jobs’ is the meaning of ‘merchant’, the term
speciﬁcally invented for them.

Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa
porāṇena aggaññena akkharena abhinibbatti ahosi
tesaññeva sattānaṃ anaññesaṃ sadisānaṃyeva, no
asadisānaṃ, dhammeneva no adhammena.
And that, Vāseṭṭha, is how the ancient traditional term for
the circle of merchants was created; for those very beings,
not others; for those like them, not unlike; legitimately, not
illegitimately.
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva
dhamme abhisamparāyañca.
For principle, Vāseṭṭha, is the best thing about people in
both this life and the next.

13. Suddamaṇḍala
13. The Circle of Workers

Tesaññeva kho, vāseṭṭha, sattānaṃ ye te sattā avasesā
te luddācārā khuddācārā ahesuṃ.
The remaining beings lived by hunting and menial tasks.

Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā,
suddā’ tveva akkharaṃ upanibbattaṃ.
‘They live by hunting and menial tasks’ is the meaning of
‘worker’, the term speciﬁcally invented for them.

Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa
porāṇena aggaññena akkharena abhinibbatti ahosi
tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no
asadisānaṃ, dhammeneva, no adhammena.
And that, Vāseṭṭha, is how the ancient traditional term for
the circle of workers was created; for those very beings, not
others; for those like them, not unlike; legitimately, not
illegitimately.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva
dhamme abhisamparāyañca.
For principle, Vāseṭṭha, is the best thing about people in
both this life and the next.

Ahu kho so, vāseṭṭha, samayo, yaṃ khattiyopi sakaṃ
dhammaṃ garahamāno agārasmā anagāriyaṃ
pabbajati:
There came a time when an aristocrat, brahmin, merchant,
or worker, deprecating their own vocation, went forth from
the lay life to homelessness, thinking,

‘samaṇo bhavissāmī’ti.

Brāhmaṇopi kho, vāseṭṭha … pe …

vessopi kho, vāseṭṭha … pe …

suddopi kho, vāseṭṭha, sakaṃ dhammaṃ garahamāno
agārasmā anagāriyaṃ pabbajati:

‘samaṇo bhavissāmī’ti.
‘I will be an ascetic.’

Imehi kho, vāseṭṭha, catūhi maṇḍalehi
samaṇamaṇḍalassa abhinibbatti ahosi, tesaṃyeva
sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ,
dhammeneva no adhammena.
And that, Vāseṭṭha, is how these four circles were created;
for those very beings, not others; for those like them, not
unlike; legitimately, not illegitimately.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva
dhamme abhisamparāyañca.
For principle, Vāseṭṭha, is the best thing about people in
both this life and the next.

14. Duccaritādikathā
14. On Bad Conduct

Khattiyopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā
vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā
micchādiṭṭhiko micchādiṭṭhikammasamādāno
micchādiṭṭhikammasamādānahetu kāyassa bhedā
paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ
upapajjati.
An aristocrat, brahmin, merchant, worker, or ascetic may
do bad things by way of body, speech, and mind. They have
wrong view, and they act out of that wrong view. And
because of that, when their body breaks up, after death,
they’re reborn in a place of loss, a bad place, the
underworld, hell.

Brāhmaṇopi kho, vāseṭṭha … pe …

vessopi kho, vāseṭṭha …

suddopi kho, vāseṭṭha …

samaṇopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā
vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā
micchādiṭṭhiko micchādiṭṭhikammasamādāno
micchādiṭṭhikammasamādānahetu kāyassa bhedā
paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ
upapajjati.

Khattiyopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā
vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā
sammādiṭṭhiko sammādiṭṭhikammasamādāno
sammādiṭṭhikammasamādānahetu kāyassa bhedā
paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

Brāhmaṇopi kho, vāseṭṭha … pe …

vessopi kho, vāseṭṭha …

suddopi kho, vāseṭṭha …

samaṇopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā
vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā
sammādiṭṭhiko sammādiṭṭhikammasamādāno
sammādiṭṭhikammasamādānahetu kāyassa bhedā
paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
An aristocrat, brahmin, merchant, worker, or ascetic may
do good things by way of body, speech, and mind. They have
right view, and they act out of that right view. And because
of that, when their body breaks up, after death, they’re
reborn in a good place, a heavenly realm.

Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya
dvayakārī, manasā dvayakārī, vimissadiṭṭhiko
vimissadiṭṭhikammasamādāno
vimissadiṭṭhikammasamādānahetu kāyassa bhedā
paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti.

Brāhmaṇopi kho, vāseṭṭha … pe …

vessopi kho, vāseṭṭha …

suddopi kho, vāseṭṭha …

samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya
dvayakārī, manasā dvayakārī, vimissadiṭṭhiko
vimissadiṭṭhikammasamādāno
vimissadiṭṭhikammasamādānahetu kāyassa bhedā
paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti.

15. Bodhipakkhiyabhāvanā
15. The Qualities That Lead to Awakening

Khattiyopi kho, vāseṭṭha, kāyena saṃvuto vācāya
saṃvuto manasā saṃvuto sattannaṃ
bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya
diṭṭheva dhamme parinibbāyati.
An aristocrat, brahmin, merchant, worker, or ascetic who is
restrained in body, speech, and mind, and develops the
seven qualities that lead to awakening, becomes
extinguished in this very life.

Brāhmaṇopi kho, vāseṭṭha … pe …

vessopi kho, vāseṭṭha …

suddopi kho, vāseṭṭha …

samaṇopi kho, vāseṭṭha, kāyena saṃvuto vācāya
saṃvuto manasā saṃvuto sattannaṃ
bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya
diṭṭheva dhamme parinibbāyati.

Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti
bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo
ohitabhāro anuppattasadattho
parikkhīṇabhavasaṃyojano sammadaññāvimutto, so
nesaṃ aggamakkhāyati dhammeneva, no
adhammena.
Any mendicant from these four castes who is perfected—
with deﬁlements ended, who has completed the spiritual
journey, done what had to be done, laid down the burden,
achieved their own true goal, utterly ended the fetters of
rebirth, and is rightly freed through enlightenment—is said
to be the best by virtue of principle, not without principle.

Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva
dhamme abhisamparāyañca.
For principle, Vāseṭṭha, is the best thing about people in
both this life and the next.

Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā
bhāsitā:
Brahmā Sanaṅkumāra also spoke this verse:
‘Khattiyo seṭṭho janetasmiṃ,
‘The aristocrat is best of those people

ye gottapaṭisārino;
who take clan as the standard.

Vijjācaraṇasampanno,
But one accomplished in knowledge and conduct

so seṭṭho devamānuse’ti.
is best of gods and humans.’

Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena
gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā.
Atthasaṃhitā, no anatthasaṃhitā. Anumatā mayā.
That verse was well sung by Brahmā Sanaṅkumāra, not
poorly sung; well spoken, not poorly spoken; beneﬁcial, not
harmful, and I agree with it.

Ahampi, vāseṭṭha, evaṃ vadāmi—
I also say:

Khattiyo seṭṭho janetasmiṃ,
The aristocrat is best of those people

ye gottapaṭisārino;
who take clan as the standard.

Vijjācaraṇasampanno,
But one accomplished in knowledge and conduct

so seṭṭho devamānuse”ti.
is best of gods and humans.”

Idamavoca bhagavā.
That is what the Buddha said.
Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṃ
abhinandunti.
Satisﬁed, Vāseṭṭha and Bhāradvāja were happy with what
the Buddha said.

Aggaññasuttaṃ niṭṭhitaṃ catutthaṃ.
28. Sampasādanīyasutta -
Inspiring Conﬁdence
Dīgha Nikāya 28 - Long Discourses 28

1. Sāriputtasīhanāda
1. Sāriputta’s Lion’s Roar

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati
pāvārikambavane.
At one time the Buddha was staying near Nālandā in
Pāvārika’s mango grove.

Atha kho āyasmā sāriputto yena bhagavā
tenupasaṅkami; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno
kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Sāriputta went up to the Buddha, bowed, sat down to
one side, and said to him:

“evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na
ca bhavissati na cetarahi vijjati añño samaṇo vā
brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ
sambodhiyan”ti.
“Sir, I have such conﬁdence in the Buddha that I believe
there’s no other ascetic or brahmin—whether past, future,
or present—whose direct knowledge is superior to the
Buddha when it comes to awakening.”

“Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā,
ekaṃso gahito, sīhanādo nadito:
“That’s a grand and dramatic statement, Sāriputta. You’ve
roared a deﬁnitive, categorical lion’s roar, saying:

‘evaṃpasanno ahaṃ, bhante, bhagavati;
‘I have such conﬁdence in the Buddha that

na cāhu na ca bhavissati na cetarahi vijjati añño
samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro
yadidaṃ sambodhiyan’ti.
I believe there’s no other ascetic or brahmin—whether
past, future, or present—whose direct knowledge is
superior to the Buddha when it comes to awakening.’

Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ
arahanto sammāsambuddhā, sabbe te bhagavanto
cetasā ceto paricca viditā:
What about all the perfected ones, the fully awakened
Buddhas who lived in the past? Have you comprehended
their minds to know that

‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā
te bhagavanto ahesuṃ itipi, evaṃpaññā te
bhagavanto ahesuṃ itipi, evaṃvihārī te bhagavanto
ahesuṃ itipi, evaṃvimuttā te bhagavanto ahesuṃ
itipī’”ti?
those Buddhas had such ethics, or such qualities, or such
wisdom, or such meditation, or such freedom?”

“No hetaṃ, bhante”.
“No, sir.”

“Kiṃ pana te, sāriputta, ye te bhavissanti
anāgatamaddhānaṃ arahanto sammāsambuddhā,
sabbe te bhagavanto cetasā ceto paricca viditā:
“And what about all the perfected ones, the fully awakened
Buddhas who will live in the future? Have you
comprehended their minds to know that

‘evaṃsīlā te bhagavanto bhavissanti itipi,
evaṃdhammā … evaṃpaññā … evaṃvihārī …
evaṃvimuttā te bhagavanto bhavissanti itipī’”ti?
those Buddhas will have such ethics, or such qualities, or
such wisdom, or such meditation, or such freedom?”

“No hetaṃ, bhante”.
“No, sir.”

“Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ
sammāsambuddho cetasā ceto paricca vidito:
“And what about me, the perfected one, the fully awakened
Buddha at present? Have you comprehended my mind to
know that

‘evaṃsīlo bhagavā itipi, evaṃdhammo … evaṃpañño
… evaṃvihārī … evaṃvimutto bhagavā itipī’”ti?
I have such ethics, or such qualities, or such wisdom, or
such meditation, or such freedom?”

“No hetaṃ, bhante”.
“No, sir.”

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu
arahantesu sammāsambuddhesu cetopariyañāṇaṃ
natthi.
“Well then, Sāriputta, given that you don’t comprehend the
minds of Buddhas past, future, or present,

Atha kiṃ carahi te ayaṃ, sāriputta, uḷārā āsabhī vācā
bhāsitā, ekaṃso gahito, sīhanādo nadito:
what exactly are you doing, making such a grand and
dramatic statement, roaring such a deﬁnitive, categorical
lion’s roar?”
‘evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na
ca bhavissati na cetarahi vijjati añño samaṇo vā
brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ
sambodhiyan’”ti?

“Na kho me, bhante, atītānāgatapaccuppannesu
arahantesu sammāsambuddhesu cetopariyañāṇaṃ
atthi.
“Sir, though I don’t comprehend the minds of Buddhas past,
future, and present,

Api ca me dhammanvayo vidito.
still I understand this by inference from the teaching.

Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ
daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ.
Suppose there were a king’s frontier citadel with fortiﬁed
embankments, ramparts, and arches, and a single gate.

Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ
nivāretā, ñātānaṃ pavesetā.
And it has a gatekeeper who is astute, competent, and
clever. He keeps strangers out and lets known people in.

So tassa nagarassa samantā anupariyāyapathaṃ
anukkamamāno na passeyya pākārasandhiṃ vā
pākāravivaraṃ vā antamaso
biḷāranikkhamanamattampi.
As he walks around the patrol path, he doesn’t see a hole or
cleft in the wall, not even one big enough for a cat to slip
out.

Tassa evamassa:
They’d think,
‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā
nikkhamanti vā, sabbe te imināva dvārena pavisanti
vā nikkhamanti vā’ti.
‘Whatever sizable creatures enter or leave the citadel, all of
them do so via this gate.’

Evameva kho me, bhante, dhammanvayo vidito.
In the same way, I understand this by inference from the
teaching:

Ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto
sammāsambuddhā, sabbe te bhagavanto pañca
nīvaraṇe pahāya cetaso upakkilese paññāya
dubbalīkaraṇe catūsu satipaṭṭhānesu
suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ
bhāvetvā anuttaraṃ sammāsambodhiṃ
abhisambujjhiṃsu.
‘All the perfected ones, fully awakened Buddhas—whether
past, future, or present—give up the ﬁve hindrances,
corruptions of the heart that weaken wisdom. Their mind is
ﬁrmly established in the four kinds of mindfulness
meditation. They correctly develop the seven awakening
factors. And they wake up to the supreme perfect
awakening.’

Yepi te, bhante, bhavissanti anāgatamaddhānaṃ
arahanto sammāsambuddhā, sabbe te bhagavanto
pañca nīvaraṇe pahāya cetaso upakkilese paññāya
dubbalīkaraṇe catūsu satipaṭṭhānesu
suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ
bhāvetvā anuttaraṃ sammāsambodhiṃ
abhisambujjhissanti.

Bhagavāpi, bhante, etarahi arahaṃ
sammāsambuddho pañca nīvaraṇe pahāya cetaso
upakkilese paññāya dubbalīkaraṇe catūsu
satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge
yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ
abhisambuddho.

Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ
dhammassavanāya.
Sir, once I approached the Buddha to listen to the teaching.

Tassa me, bhante, bhagavā dhammaṃ deseti
uttaruttaraṃ paṇītapaṇītaṃ
kaṇhasukkasappaṭibhāgaṃ.
He explained Dhamma with its higher and higher stages,
with its better and better stages, with its dark and bright
sides.

Yathā yathā me, bhante, bhagavā dhammaṃ desesi
uttaruttaraṃ paṇītapaṇītaṃ
kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ
dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu
niṭṭhamagamaṃ; satthari pasīdiṃ:
When I directly knew a certain principle of those teachings,
in accordance with how I was taught, I came to a conclusion
about the teachings. I had conﬁdence in the Teacher:

‘sammāsambuddho bhagavā, svākkhāto bhagavatā
dhammo, suppaṭipanno sāvakasaṅgho’ti.
‘The Blessed One is a fully awakened Buddha. The teaching
is well explained. The Saṅgha is practicing well.’

1.1. Kusaladhammadesanā
1.1. Teaching Skillful Qualities

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti kusalesu dhammesu.
And moreover, sir, how the Buddha teaches skillful qualities
is unsurpassable.
Tatrime kusalā dhammā seyyathidaṃ—
This consists of such skillful qualities as

cattāro satipaṭṭhānā, cattāro sammappadhānā,
cattāro iddhipādā, pañcindriyāni, pañca balāni, satta
bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
the four kinds of mindfulness meditation, the four right
eﬀorts, the four bases of psychic power, the ﬁve faculties,
the ﬁve powers, the seven awakening factors, and the noble
eightfold path.

Idha, bhante, bhikkhu āsavānaṃ khayā anāsavaṃ
cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme
sayaṃ abhiññā sacchikatvā upasampajja viharati.
By these a mendicant realizes the undeﬁled freedom of
heart and freedom by wisdom in this very life. And they live
having realized it with their own insight due to the ending
of deﬁlements.

Etadānuttariyaṃ, bhante, kusalesu dhammesu.
This is unsurpassable when it comes to skillful qualities.

Taṃ bhagavā asesamabhijānāti, taṃ bhagavato
asesamabhijānato uttari abhiññeyyaṃ natthi,
yadabhijānaṃ añño samaṇo vā brāhmaṇo vā
bhagavatā bhiyyobhiññataro assa, yadidaṃ kusalesu
dhammesu.
The Buddha understands this without exception. There is
nothing to be understood beyond this whereby another
ascetic or brahmin might be superior in direct knowledge
to the Buddha when it comes to skillful qualities.

1.2. Āyatanapaṇṇattidesanā
1.2. Describing the Sense Fields
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti āyatanapaṇṇattīsu.
And moreover, sir, how the Buddha teaches the description
of the sense ﬁelds is unsurpassable.

Chayimāni, bhante, ajjhattikabāhirāni āyatanāni.
There are these six interior and exterior sense ﬁelds.

Cakkhuñceva rūpā ca, sotañceva saddā ca,
ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva
phoṭṭhabbā ca, mano ceva dhammā ca.
The eye and sights, the ear and sounds, the nose and
smells, the tongue and tastes, the body and touches, and
the mind and thoughts.

Etadānuttariyaṃ, bhante, āyatanapaṇṇattīsu.
This is unsurpassable when it comes to describing the sense
ﬁelds.

Taṃ bhagavā asesamabhijānāti, taṃ bhagavato
asesamabhijānato uttari abhiññeyyaṃ natthi,
yadabhijānaṃ añño samaṇo vā brāhmaṇo vā
bhagavatā bhiyyobhiññataro assa yadidaṃ
āyatanapaṇṇattīsu.
The Buddha understands this without exception. There is
nothing to be understood beyond this whereby another
ascetic or brahmin might be superior in direct knowledge
to the Buddha when it comes to describing the sense ﬁelds.

1.3. Gabbhāvakkantidesanā
1.3. The Conception of the Embryo

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti gabbhāvakkantīsu.
And moreover, sir, how the Buddha teaches the conception
of the embryo is unsurpassable.
Catasso imā, bhante, gabbhāvakkantiyo.
There are these four kinds of conception.

Idha, bhante, ekacco asampajāno mātukucchiṃ
okkamati; asampajāno mātukucchismiṃ ṭhāti;
asampajāno mātukucchimhā nikkhamati. Ayaṃ
paṭhamā gabbhāvakkanti.
Firstly, someone is unaware when conceived in their
mother’s womb, unaware as they remain there, and
unaware as they emerge. This is the ﬁrst kind of
conception.

Puna caparaṃ, bhante, idhekacco sampajāno
mātukucchiṃ okkamati; asampajāno
mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā
nikkhamati. Ayaṃ dutiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their
mother’s womb, but unaware as they remain there, and
unaware as they emerge. This is the second kind of
conception.

Puna caparaṃ, bhante, idhekacco sampajāno
mātukucchiṃ okkamati; sampajāno mātukucchismiṃ
ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ
tatiyā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their
mother’s womb, aware as they remain there, but unaware
as they emerge. This is the third kind of conception.

Puna caparaṃ, bhante, idhekacco sampajāno
mātukucchiṃ okkamati; sampajāno mātukucchismiṃ
ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṃ
catutthā gabbhāvakkanti.
Furthermore, someone is aware when conceived in their
mother’s womb, aware as they remain there, and aware as
they emerge. This is the fourth kind of conception.

Etadānuttariyaṃ, bhante, gabbhāvakkantīsu.
This is unsurpassable when it comes to the conception of
the embryo.

1.4. Ādesanavidhādesanā
1.4. Ways of Revealing

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti ādesanavidhāsu.
And moreover, sir, how the Buddha teaches the diﬀerent
ways of revealing is unsurpassable.

Catasso imā, bhante, ādesanavidhā.
There are these four ways of revealing.

Idha, bhante, ekacco nimittena ādisati:
Firstly, someone reveals by means of a sign,

‘evampi te mano, itthampi te mano, itipi te cittan’ti.
‘This is what you’re thinking, such is your thought, and thus
is your state of mind.’

So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly
so, not otherwise.

Ayaṃ paṭhamā ādesanavidhā.
This is the ﬁrst way of revealing.

Puna caparaṃ, bhante, idhekacco na heva kho
nimittena ādisati. Api ca kho manussānaṃ vā
amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati:
Furthermore, someone reveals after hearing it from
humans or non-humans or deities,
‘evampi te mano, itthampi te mano, itipi te cittan’ti.
‘This is what you’re thinking, such is your thought, and thus
is your state of mind.’

So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly
so, not otherwise.

Ayaṃ dutiyā ādesanavidhā.
This is the second way of revealing.

Puna caparaṃ, bhante, idhekacco na heva kho
nimittena ādisati, nāpi manussānaṃ vā
amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati.
Api ca kho vitakkayato vicārayato
vitakkavipphārasaddaṃ sutvā ādisati:
Furthermore, someone reveals by hearing the sound of
thought spreading as someone thinks and considers,

‘evampi te mano, itthampi te mano, itipi te cittan’ti.
‘This is what you’re thinking, such is your thought, and thus
is your state of mind.’

So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly
so, not otherwise.

Ayaṃ tatiyā ādesanavidhā.
This is the third way of revealing.

Puna caparaṃ, bhante, idhekacco na heva kho
nimittena ādisati, nāpi manussānaṃ vā
amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati,
nāpi vitakkayato vicārayato vitakkavipphārasaddaṃ
sutvā ādisati. Api ca kho avitakkaṃ avicāraṃ
samādhiṃ samāpannassa cetasā ceto paricca
pajānāti:
Furthermore, someone comprehends the mind of a person
who has attained the immersion that’s free of placing the
mind and keeping it connected. They understand,

‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā
imassa cittassa anantarā imaṃ nāma vitakkaṃ
vitakkessatī’ti.
‘Judging by the way this person’s intentions are directed,
immediately after this mind state, they’ll think this thought.’

So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly
so, not otherwise.

Ayaṃ catutthā ādesanavidhā.
This is the fourth way of revealing.

Etadānuttariyaṃ, bhante, ādesanavidhāsu.
This is unsurpassable when it comes to the ways of
revealing.

1.5. Dassanasamāpattidesanā
1.5. Attainments of Vision

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti dassanasamāpattīsu.
And moreover, sir, how the Buddha teaches the attainments
of vision is unsurpassable.

Catasso imā, bhante, dassanasamāpattiyo.
There are these four attainments of vision.

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā
ātappamanvāya padhānamanvāya anuyogamanvāya
appamādamanvāya sammāmanasikāramanvāya
tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite
citte imameva kāyaṃ uddhaṃ pādatalā adho
kesamatthakā tacapariyantaṃ pūraṃ
nānappakārassa asucino paccavekkhati:
Firstly, some ascetic or brahmin—by dint of keen, resolute,
committed, and diligent eﬀort, and right focus—experiences
an immersion of the heart of such a kind that they examine
their own body up from the soles of the feet and down from
the tips of the hairs, wrapped in skin and full of many kinds
of ﬁlth.

‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ
yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ
antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo
lohitaṃ sedo medo assu vasā kheḷo siṅghānikā lasikā
muttan’ti.
‘In this body there is head hair, body hair, nails, teeth, skin,
ﬂesh, sinews, bones, bone marrow, kidneys, heart, liver,
diaphragm, spleen, lungs, intestines, mesentery, undigested
food, feces, bile, phlegm, pus, blood, sweat, fat, tears,
grease, saliva, snot, synovial ﬂuid, urine.’

Ayaṃ paṭhamā dassanasamāpatti.
This is the ﬁrst attainment of vision.

Puna caparaṃ, bhante, idhekacco samaṇo vā
brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ
cetosamādhiṃ phusati, yathāsamāhite citte imameva
kāyaṃ uddhaṃ pādatalā adho kesamatthakā
tacapariyantaṃ pūraṃ nānappakārassa asucino
paccavekkhati:
Furthermore, some ascetic or brahmin attains that and
goes beyond it.
‘atthi imasmiṃ kāye kesā lomā … pe … lasikā
muttan’ti.

Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ
paccavekkhati.
They examine a person’s bones with skin, ﬂesh, and blood.

Ayaṃ dutiyā dassanasamāpatti.
This is the second attainment of vision.

‘atthi imasmiṃ kāye kesā lomā … pe … lasikā
muttan’ti.

Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ
paccavekkhati.

Purisassa ca viññāṇasotaṃ pajānāti, ubhayato
abbocchinnaṃ idha loke patiṭṭhitañca paraloke
patiṭṭhitañca.
They understand a person’s stream of consciousness,
unbroken on both sides, established in both this world and
the next.

Ayaṃ tatiyā dassanasamāpatti.
This is the third attainment of vision.
Puna caparaṃ, bhante, idhekacco samaṇo vā
brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ
cetosamādhiṃ phusati, yathāsamāhite citte imameva
kāyaṃ uddhaṃ pādatalā adho kesamatthakā
tacapariyantaṃ pūraṃ nānappakārassa asucino
paccavekkhati:
Furthermore, some ascetic or brahmin attains that and
goes beyond it.

‘atthi imasmiṃ kāye kesā lomā … pe … lasikā
muttan’ti.

Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ
paccavekkhati.

Purisassa ca viññāṇasotaṃ pajānāti, ubhayato
abbocchinnaṃ idha loke appatiṭṭhitañca paraloke
appatiṭṭhitañca.
They understand a person’s stream of consciousness,
unbroken on both sides, not established in either this world
or the next.

Ayaṃ catutthā dassanasamāpatti.
This is the fourth attainment of vision.

Etadānuttariyaṃ, bhante, dassanasamāpattīsu.
This is unsurpassable when it comes to attainments of
vision.

1.6. Puggalapaṇṇattidesanā
1.6. Descriptions of Individuals

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti puggalapaṇṇattīsu.
And moreover, sir, how the Buddha teaches the description
of individuals is unsurpassable.
Sattime, bhante, puggalā.
There are these seven individuals.

Ubhatobhāgavimutto paññāvimutto kāyasakkhi
diṭṭhippatto saddhāvimutto dhammānusārī
saddhānusārī.
One freed both ways, one freed by wisdom, a personal
witness, one attained to view, one freed by faith, a follower
of the teachings, a follower by faith.

Etadānuttariyaṃ, bhante, puggalapaṇṇattīsu.
This is unsurpassable when it comes to the description of
individuals.

1.7. Padhānadesanā
1.7. Kinds of Striving

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti padhānesu.
And moreover, sir, how the Buddha teaches the kinds of
striving is unsurpassable.

Sattime, bhante, sambojjhaṅgā satisambojjhaṅgo
dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo
pītisambojjhaṅgo passaddhisambojjhaṅgo
samādhisambojjhaṅgo upekkhāsambojjhaṅgo.
There are these seven awakening factors: the awakening
factors of mindfulness, investigation of principles, energy,
rapture, tranquility, immersion, and equanimity.

Etadānuttariyaṃ, bhante, padhānesu.
This is unsurpassable when it comes to the kinds of striving.

1.8. Paṭipadādesanā
1.8. Ways of Practice
Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti paṭipadāsu.
And moreover, sir, how the Buddha teaches the ways of
practice is unsurpassable.

Catasso imā, bhante, paṭipadā dukkhā paṭipadā
dandhābhiññā, dukkhā paṭipadā khippābhiññā,
sukhā paṭipadā dandhābhiññā, sukhā paṭipadā
khippābhiññāti.
~Painful practice with slow insight, ~painful practice with
swift insight, ~pleasant practice with slow insight, and
~pleasant practice with swift insight.

Tatra, bhante, yāyaṃ paṭipadā dukkhā
dandhābhiññā, ayaṃ, bhante, paṭipadā ubhayeneva
hīnā akkhāyati dukkhattā ca dandhattā ca.
Of these, the painful practice with slow insight is said to be
inferior both ways: because it’s painful and because it’s
slow.

Tatra, bhante, yāyaṃ paṭipadā dukkhā khippābhiññā,
ayaṃ pana, bhante, paṭipadā dukkhattā hīnā
akkhāyati.
The painful practice with swift insight is said to be inferior
because it’s painful.

Tatra, bhante, yāyaṃ paṭipadā sukhā dandhābhiññā,
ayaṃ pana, bhante, paṭipadā dandhattā hīnā
akkhāyati.
The pleasant practice with slow insight is said to be inferior
because it’s slow.

Tatra, bhante, yāyaṃ paṭipadā sukhā khippābhiññā,
ayaṃ pana, bhante, paṭipadā ubhayeneva paṇītā
akkhāyati sukhattā ca khippattā ca.
But the pleasant practice with swift insight is said to be
superior both ways: because it’s pleasant and because it’s
swift.

Etadānuttariyaṃ, bhante, paṭipadāsu.
This is unsurpassable when it comes to the ways of practice.

1.9. Bhassasamācārādidesanā
1.9. Behavior in Speech

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti bhassasamācāre.
And moreover, sir, how the Buddha teaches behavior in
speech is unsurpassable.

Idha, bhante, ekacco na ceva musāvādupasañhitaṃ
vācaṃ bhāsati na ca vebhūtiyaṃ na ca pesuṇiyaṃ na
ca sārambhajaṃ jayāpekkho;
It’s when someone doesn’t use speech that’s connected
with lying, or divisive, or backbiting, or aggressively trying
to win.

mantā mantā ca vācaṃ bhāsati nidhānavatiṃ kālena.
They speak only wise counsel, valuable and timely.

Etadānuttariyaṃ, bhante, bhassasamācāre.
This is unsurpassable when it comes to behavior in speech.

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti purisasīlasamācāre.
And moreover, sir, how the Buddha teaches a person’s
ethical behavior is unsurpassable.

Idha, bhante, ekacco sacco cassa saddho ca, na ca
kuhako, na ca lapako, na ca nemittiko, na ca
nippesiko, na ca lābhena lābhaṃ nijigīsanako,
indriyesu guttadvāro, bhojane mattaññū, samakārī,
jāgariyānuyogamanuyutto, atandito, āraddhavīriyo,
jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā,
matimā, na ca kāmesu giddho, sato ca nipako ca.
It’s when someone is honest and faithful. They don’t use
deceit, ﬂattery, hinting, or belittling, and they don’t use
material possessions to pursue other material possessions.
They guard the sense doors and eat in moderation. They’re
fair, dedicated to wakefulness, tireless, energetic, and
meditative. They have good memory, eloquence, range,
retention, and thoughtfulness. They’re not greedy for
sensual pleasures. They are mindful and alert.

Etadānuttariyaṃ, bhante, purisasīlasamācāre.
This is unsurpassable when it comes to a person’s ethical
behavior.

1.10. Anusāsanavidhādesanā
1.10. Responsiveness to Instruction

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti anusāsanavidhāsu.
And moreover, sir, how the Buddha teaches the diﬀerent
degrees of responsiveness to instruction is unsurpassable.

Catasso imā, bhante, anusāsanavidhā—
There are these four degrees of responsiveness to
instruction.

jānāti, bhante, bhagavā aparaṃ puggalaṃ paccattaṃ
yonisomanasikārā
The Buddha knows by investigating inside another
individual:

‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno
tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno
bhavissati avinipātadhammo niyato
sambodhiparāyaṇo’ti.
‘By practicing as instructed this individual will, with the
ending of three fetters, become a stream-enterer, not liable
to be reborn in the underworld, bound for awakening.’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ
yonisomanasikārā:
The Buddha knows by investigating inside another
individual:

‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ
tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ
āgantvā dukkhassantaṃ karissatī’ti.
‘By practicing as instructed this individual will, with the
ending of three fetters, and the weakening of greed, hate,
and delusion, become a once-returner. They will come back
to this world once only, then make an end of suﬀering.’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ
yonisomanasikārā:
The Buddha knows by investigating inside another
individual:

‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ
parikkhayā opapātiko bhavissati tattha parinibbāyī
anāvattidhammo tasmā lokā’ti.
‘By practicing as instructed this individual will, with the
ending of the ﬁve lower fetters, be reborn spontaneously.
They will be extinguished there, and are not liable to return
from that world.’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ
yonisomanasikārā:
The Buddha knows by investigating inside another
individual:

‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ
paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā
sacchikatvā upasampajja viharissatī’ti.
‘By practicing as instructed this individual will realize the
undeﬁled freedom of heart and freedom by wisdom in this
very life, and live having realized it with their own insight
due to the ending of deﬁlements.’

Etadānuttariyaṃ, bhante, anusāsanavidhāsu.
This is unsurpassable when it comes to the diﬀerent
degrees of responsiveness to instruction.

1.11. Parapuggalavimuttiñāṇadesanā
1.11. The Knowledge and Freedom of Others

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti parapuggalavimuttiñāṇe.
And moreover, sir, how the Buddha teaches the knowledge
and freedom of other individuals is unsurpassable.

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ
yonisomanasikārā:
The Buddha knows by investigating inside another
individual:

‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā
sotāpanno bhavissati avinipātadhammo niyato
sambodhiparāyaṇo’ti.
‘With the ending of three fetters this individual will become
a stream-enterer, not liable to be reborn in the underworld,
bound for awakening.’
Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ
yonisomanasikārā:
The Buddha knows by investigating inside another
individual:

‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā
rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati,
sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ
karissatī’ti.
‘With the ending of three fetters, and the weakening of
greed, hate, and delusion, this individual will become a
once-returner. They will come back to this world once only,
then make an end of suﬀering.’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ
yonisomanasikārā:
The Buddha knows by investigating inside another
individual:

‘ayaṃ puggalo pañcannaṃ orambhāgiyānaṃ
saṃyojanānaṃ parikkhayā opapātiko bhavissati
tattha parinibbāyī anāvattidhammo tasmā lokā’ti.
‘With the ending of the ﬁve lower fetters, this individual will
be reborn spontaneously. They will be extinguished there,
and are not liable to return from that world.’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ
yonisomanasikārā:
The Buddha knows by investigating inside another
individual:

‘ayaṃ puggalo āsavānaṃ khayā anāsavaṃ
cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme
sayaṃ abhiññā sacchikatvā upasampajja
viharissatī’ti.
‘This individual will realize the undeﬁled freedom of heart
and freedom by wisdom in this very life, and live having
realized it with their own insight due to the ending of
deﬁlements.’

Etadānuttariyaṃ, bhante, parapuggalavimuttiñāṇe.
This is unsurpassable when it comes to the knowledge and
freedom of other individuals.

1.12. Sassatavādadesanā
1.12. Eternalism

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti sassatavādesu.
And moreover, sir, how the Buddha teaches eternalist
doctrines is unsurpassable.

Tayome, bhante, sassatavādā.
There are these three eternalist doctrines.

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā
ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ
phusati, yathāsamāhite citte anekavihitaṃ
pubbenivāsaṃ anussarati.
Firstly, some ascetic or brahmin—by dint of keen, resolute,
committed, and diligent eﬀort, and right focus—experiences
an immersion of the heart of such a kind that they recollect
many hundreds of thousands of past lives,

Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo
catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi
jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi
jātiyo jātisatampi jātisahassampi jātisatasahassampi
anekānipi jātisatāni anekānipi jātisahassāni
anekānipi jātisatasahassāni, ‘amutrāsiṃ evaṃnāmo
evaṃgotto evaṃvaṇṇo evamāhāro
evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,
so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo
evaṃgotto evaṃvaṇṇo evamāhāro
evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,
so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ
anekavihitaṃ pubbenivāsaṃ anussarati.
with features and details.

So evamāha:
They say,

‘atītampāhaṃ addhānaṃ jānāmi—saṃvaṭṭi vā loko
vivaṭṭi vāti.
‘I know that in the past the cosmos expanded or contracted.

Anāgataṃpāhaṃ addhānaṃ jānāmi—saṃvaṭṭissati vā
loko vivaṭṭissati vāti.
I don’t know whether in the future the cosmos will expand
or contract.

Sassato attā ca loko ca vañjho kūṭaṭṭho
esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti
cavanti upapajjanti, atthi tveva sassatisaman’ti.
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing ﬁrm like a pillar. They remain the
same for all eternity, while these sentient beings wander
and transmigrate and pass away and rearise.’

Ayaṃ paṭhamo sassatavādo.
This is the ﬁrst eternalist doctrine.

Puna caparaṃ, bhante, idhekacco samaṇo vā
brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ
cetosamādhiṃ phusati, yathāsamāhite citte
anekavihitaṃ pubbenivāsaṃ anussarati.
Furthermore, some ascetic or brahmin—by dint of keen,
resolute, committed, and diligent eﬀort, and right focus—
experiences an immersion of the heart of such a kind that
they recollect their past lives for as many as ten eons of the
expansion and contraction of the cosmos,

Seyyathidaṃ—ekampi saṃvaṭṭavivaṭṭaṃ dvepi
saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi
saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi
saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṅgotto
evaṃvaṇṇo evamāhāro
evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,
so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo
evaṅgotto evaṃvaṇṇo evamāhāro
evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,
so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ
anekavihitaṃ pubbenivāsaṃ anussarati.
with features and details.

So evamāha:
They say,

‘atītampāhaṃ addhānaṃ jānāmi saṃvaṭṭi vā loko
vivaṭṭi vāti.
‘I know that in the past the cosmos expanded or contracted.

Anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissati vā
loko vivaṭṭissati vāti.
I don’t know whether in the future the cosmos will expand
or contract.

Sassato attā ca loko ca vañjho kūṭaṭṭho
esikaṭṭhāyiṭṭhito.
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing ﬁrm like a pillar.
Te ca sattā sandhāvanti saṃsaranti cavanti
upapajjanti, atthi tveva sassatisaman’ti.
They remain the same for all eternity, while these sentient
beings wander and transmigrate and pass away and
rearise.’

Ayaṃ dutiyo sassatavādo.
This is the second eternalist doctrine.

Puna caparaṃ, bhante, idhekacco samaṇo vā
brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ
cetosamādhiṃ phusati, yathāsamāhite citte
anekavihitaṃ pubbenivāsaṃ anussarati.
Furthermore, some ascetic or brahmin—by dint of keen,
resolute, committed, and diligent eﬀort, and right focus—
experiences an immersion of the heart of such a kind that
they recollect their past lives for as many as forty eons of
the expansion and contraction of the cosmos,

Seyyathidaṃ—dasapi saṃvaṭṭavivaṭṭāni vīsampi
saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni
cattālīsampi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ
evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro
evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,
so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo
evaṅgotto evaṃvaṇṇo evamāhāro
evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,
so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ
anekavihitaṃ pubbenivāsaṃ anussarati.
with features and details.

So evamāha:
They say,

‘atītampāhaṃ addhānaṃ jānāmi saṃvaṭṭipi loko
vivaṭṭipīti;
‘I know that in the past the cosmos expanded or contracted.

anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissatipi
loko vivaṭṭissatipīti.
I don’t know whether in the future the cosmos will expand
or contract.

Sassato attā ca loko ca vañjho kūṭaṭṭho
esikaṭṭhāyiṭṭhito.
The self and the cosmos are eternal, barren, steady as a
mountain peak, standing ﬁrm like a pillar.

Te ca sattā sandhāvanti saṃsaranti cavanti
upapajjanti, atthi tveva sassatisaman’ti.
They remain the same for all eternity, while these sentient
beings wander and transmigrate and pass away and
rearise.’

Ayaṃ tatiyo sassatavādo,
This is the third eternalist doctrine.

etadānuttariyaṃ, bhante, sassatavādesu.
This is unsurpassable when it comes to eternalist doctrines.

1.13. Pubbenivāsānussatiñāṇadesanā
1.13. Recollecting Past Lives

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti pubbenivāsānussatiñāṇe.
And moreover, sir, how the Buddha teaches the knowledge
of recollecting past lives is unsurpassable.

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā
ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ
phusati, yathāsamāhite citte anekavihitaṃ
pubbenivāsaṃ anussarati.
It’s when some ascetic or brahmin—by dint of keen,
resolute, committed, and diligent eﬀort, and right focus—
experiences an immersion of the heart of such a kind that
they recollect their many kinds of past lives.

Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo
catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi
jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi
jātiyo jātisatampi jātisahassampi jātisatasahassampi
anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe
anekepi saṃvaṭṭavivaṭṭakappe,
That is: one, two, three, four, ﬁve, ten, twenty, thirty, forty,
ﬁfty, a hundred, a thousand, a hundred thousand rebirths;
many eons of the world contracting, many eons of the world
expanding, many eons of the world contracting and
expanding. They remember:

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo
evamāhāro evaṃsukhadukkhappaṭisaṃvedī
evamāyupariyanto, so tato cuto amutra udapādiṃ;
tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo
evamāhāro evaṃsukhadukkhappaṭisaṃvedī
evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti
sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ
anussarati.
‘There, I was named this, my clan was that, I looked like
this, and that was my food. This was how I felt pleasure and
pain, and that was how my life ended. When I passed away
from that place I was reborn somewhere else. There, too, I
was named this, my clan was that, I looked like this, and
that was my food. This was how I felt pleasure and pain, and
that was how my life ended. When I passed away from that
place I was reborn here.’ And so they recollect their many
kinds of past lives, with features and details.
Santi, bhante, devā, yesaṃ na sakkā gaṇanāya vā
saṅkhānena vā āyu saṅkhātuṃ.
Sir, there are gods whose life span cannot be reckoned or
calculated.

Api ca yasmiṃ yasmiṃ attabhāve abhinivuṭṭhapubbo
hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu
yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu.
Still, no matter what incarnation they have previously been
reborn in—whether physical or formless or percipient or
non-percipient or neither percipient nor non-percipient—

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ
anussarati.
they recollect their many kinds of past lives, with features
and details.

Etadānuttariyaṃ, bhante, pubbenivāsānussatiñāṇe.
This is unsurpassable when it comes to the knowledge of
recollecting past lives.

1.14. Cutūpapātañāṇadesanā
1.14. Death and Rebirth

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti sattānaṃ cutūpapātañāṇe.
And moreover, sir, how the Buddha teaches the knowledge
of the death and rebirth of sentient beings is
unsurpassable.

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā
ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ
phusati, yathāsamāhite citte dibbena cakkhunā
visuddhena atikkantamānusakena satte passati
cavamāne upapajjamāne
It’s when some ascetic or brahmin—by dint of keen,
resolute, committed, and diligent eﬀort, and right focus—
experiences an immersion of the heart of such a kind that
with clairvoyance that is puriﬁed and superhuman, they see
sentient beings passing away and being reborn

hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate
yathākammūpage satte pajānāti: ‘ime vata bhonto
sattā kāyaduccaritena samannāgatā vacīduccaritena
samannāgatā manoduccaritena samannāgatā
ariyānaṃ upavādakā micchādiṭṭhikā
micchādiṭṭhikammasamādānā. Te kāyassa bhedā
paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ
upapannā. Ime vā pana bhonto sattā kāyasucaritena
samannāgatā vacīsucaritena samannāgatā
manosucaritena samannāgatā ariyānaṃ anupavādakā
sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapannā’ti. Iti dibbena cakkhunā visuddhena
atikkantamānusakena satte passati cavamāne
upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate
duggate yathākammūpage satte pajānāti.
—inferior and superior, beautiful and ugly, in a good place
or a bad place. They understand how sentient beings are
reborn according to their deeds: ‘These dear beings did
bad things by way of body, speech, and mind. They spoke ill
of the noble ones; they had wrong view; and they chose to
act out of that wrong view. When their body breaks up,
after death, they’re reborn in a place of loss, a bad place,
the underworld, hell. These dear beings, however, did good
things by way of body, speech, and mind. They never spoke
ill of the noble ones; they had right view; and they chose to
act out of that right view. When their body breaks up, after
death, they’re reborn in a good place, a heavenly realm.’
And so, with clairvoyance that is puriﬁed and superhuman,
they see sentient beings passing away and being reborn—
inferior and superior, beautiful and ugly, in a good place or
a bad place. They understand how sentient beings are
reborn according to their deeds.

Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇe.
This is unsurpassable when it comes to the knowledge of
death and rebirth.

1.15. Iddhividhadesanā
1.15. Psychic Powers

Aparaṃ pana, bhante, etadānuttariyaṃ, yathā
bhagavā dhammaṃ deseti iddhividhāsu.
And moreover, sir, how the Buddha teaches psychic power
is unsurpassable.

Dvemā, bhante, iddhividhāyo—
There are these two kinds of psychic power.

atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti
vuccati.
There are psychic powers that are accompanied by
deﬁlements and attachments, and are said to be ignoble.

Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti
vuccati.
And there are psychic powers that are free of deﬁlements
and attachments, and are said to be noble.

Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no
ariyā’ti vuccati?
What are the psychic powers that are accompanied by
deﬁlements and attachments, and are said to be ignoble?

idha, bhante, ekacco samaṇo vā brāhmaṇo vā
ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ
phusati, yathāsamāhite citte anekavihitaṃ
iddhividhaṃ paccanubhoti—
It’s when some ascetic or brahmin—by dint of keen,
resolute, committed, and diligent eﬀort, and right focus—
experiences an immersion of the heart of such a kind that
they wield the many kinds of psychic power:

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti;
āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ
tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse;
pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi
udake; udakepi abhijjamāne gacchati seyyathāpi
pathaviyaṃ; ākāsepi pallaṅkena kamati seyyathāpi
pakkhī sakuṇo; imepi candimasūriye
evaṃmahiddhike evaṃmahānubhāve pāṇinā
parāmasati parimajjati; yāva brahmalokāpi kāyena
vasaṃ vatteti.
multiplying themselves and becoming one again; going
unimpeded through a wall, a rampart, or a mountain as if
through space; diving in and out of the earth as if it were
water; walking on water as if it were earth; ﬂying cross-
legged through the sky like a bird; touching and stroking
with the hand the sun and moon, so mighty and powerful;
controlling the body as far as the Brahmā realm.

Ayaṃ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti
vuccati.
These are the psychic powers that are accompanied by
deﬁlements and attachments, and are said to be ignoble.

Katamā pana, bhante, iddhi anāsavā anupadhikā,
‘ariyā’ti vuccati?
But what are the psychic powers that are free of
deﬁlements and attachments, and are said to be noble?
Idha, bhante, bhikkhu sace ākaṅkhati: ‘paṭikūle
appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha
viharati.
It’s when, if a mendicant wishes: ‘May I meditate perceiving
the unrepulsive in the repulsive,’ that’s what they do.

Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī
vihareyyan’ti, paṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the repulsive in the
unrepulsive,’ that’s what they do.

Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca
appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha
viharati.
If they wish: ‘May I meditate perceiving the unrepulsive in
the repulsive and the unrepulsive,’ that’s what they do.

Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca
paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha
viharati.
If they wish: ‘May I meditate perceiving the repulsive in the
unrepulsive and the repulsive,’ that’s what they do.

Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca
tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ
sato sampajāno’ti, upekkhako tattha viharati sato
sampajāno.
If they wish: ‘May I meditate staying equanimous, mindful
and aware, rejecting both the repulsive and the
unrepulsive,’ that’s what they do.

Ayaṃ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti
vuccati.
These are the psychic powers that are free of deﬁlements
and attachments, and are said to be noble.
Etadānuttariyaṃ, bhante, iddhividhāsu.
This is unsurpassable when it comes to psychic powers.

Taṃ bhagavā asesamabhijānāti, taṃ bhagavato
asesamabhijānato uttari abhiññeyyaṃ natthi,
yadabhijānaṃ añño samaṇo vā brāhmaṇo vā
bhagavatā bhiyyobhiññataro assa yadidaṃ
iddhividhāsu.
The Buddha understands this without exception. There is
nothing to be understood beyond this whereby another
ascetic or brahmin might be superior in direct knowledge
to the Buddha when it comes to psychic powers.

1.16. Aññathāsatthuguṇadassana
1.16. The Four Absorptions

Yaṃ taṃ, bhante, saddhena kulaputtena pattabbaṃ
āraddhavīriyena thāmavatā purisathāmena
purisavīriyena purisaparakkamena
purisadhorayhena, anuppattaṃ taṃ bhagavatā.
The Buddha has achieved what should be achieved by a
faithful gentleman by being energetic and strong, by manly
strength, energy, vigor, and exertion.

Na ca, bhante, bhagavā kāmesu
kāmasukhallikānuyogamanuyutto hīnaṃ gammaṃ
pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca
attakilamathānuyogamanuyutto dukkhaṃ anariyaṃ
anatthasaṃhitaṃ.
The Buddha doesn’t indulge in sensual pleasures, which are
low, crude, ordinary, ignoble, and pointless. And he doesn’t
indulge in self-mortiﬁcation, which is painful, ignoble, and
pointless.

Catunnañca bhagavā jhānānaṃ ābhicetasikānaṃ
diṭṭhadhammasukhavihārānaṃ nikāmalābhī
akicchalābhī akasiralābhī.
He gets the four absorptions—blissful meditations in the
present life that belong to the higher mind—when he wants,
without trouble or diﬀiculty.

1.17. Anuyogadānappakāra
1.17. On Being Questioned

Sace maṃ, bhante, evaṃ puccheyya:
Sir, if they were to ask me,

‘kiṃ nu kho, āvuso sāriputta, ahesuṃ
atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā
bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ
puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.
‘Reverend Sāriputta, is there any other ascetic or brahmin
—whether past, future, or present—whose direct
knowledge is superior to the Buddha when it comes to
awakening?’ I would tell them ‘No.’

‘Kiṃ panāvuso sāriputta, bhavissanti
anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā
bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ
puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.

‘Kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā
brāhmaṇo vā bhagavatā bhiyyobhiññataro
sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti
vadeyyaṃ.

Sace pana maṃ, bhante, evaṃ puccheyya:
But if they were to ask me,

‘kiṃ nu kho, āvuso sāriputta, ahesuṃ
atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā
bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho
ahaṃ, bhante, ‘evan’ti vadeyyaṃ.
‘Reverend Sāriputta, is there any other ascetic or brahmin
—whether past or future—whose direct knowledge is equal
to the Buddha when it comes to awakening?’ I would tell
them ‘Yes.’

‘Kiṃ panāvuso sāriputta, bhavissanti
anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā
bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho
ahaṃ, bhante, ‘evan’ti vadeyyaṃ.

‘Kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā
brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti,
evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.
But if they were to ask: ‘Reverend Sāriputta, is there any
other ascetic or brahmin at present whose direct
knowledge is equal to the Buddha when it comes to
awakening?’ I would tell them ‘No.’

Sace pana maṃ, bhante, evaṃ puccheyya:
But if they were to ask me,

‘kiṃ panāyasmā sāriputto ekaccaṃ abbhanujānāti,
ekaccaṃ na abbhanujānātī’ti, evaṃ puṭṭho ahaṃ,
bhante, evaṃ byākareyyaṃ:
‘But why does Venerable Sāriputta grant this in respect of
some but not others?’ I would answer them like this,

‘sammukhā metaṃ, āvuso, bhagavato sutaṃ,
sammukhā paṭiggahitaṃ:
‘Reverends, I have heard and learned this in the presence
of the Buddha:

“ahesuṃ atītamaddhānaṃ arahanto
sammāsambuddhā mayā samasamā sambodhiyan”ti.
“The perfected ones, fully awakened Buddhas of the past
and the future are equal to myself when it comes to
awakening.”

Sammukhā metaṃ, āvuso, bhagavato sutaṃ,
sammukhā paṭiggahitaṃ:

“bhavissanti anāgatamaddhānaṃ arahanto
sammāsambuddhā mayā samasamā sambodhiyan”ti.

Sammukhā metaṃ, āvuso, bhagavato sutaṃ
sammukhā paṭiggahitaṃ:
And I have also heard and learned this in the presence of
the Buddha:

“aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā
dve arahanto sammāsambuddhā apubbaṃ acarimaṃ
uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī”’ti.
“It’s impossible for two perfected ones, fully awakened
Buddhas to arise in the same solar system at the same
time.”’

Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno
vuttavādī ceva bhagavato homi, na ca bhagavantaṃ
abhūtena abbhācikkhāmi, dhammassa
cānudhammaṃ byākaromi, na ca koci sahadhammiko
vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?
Answering this way, I trust that I repeated what the Buddha
has said, and didn’t misrepresent him with an untruth. I
trust my explanation was in line with the teaching, and that
there are no legitimate grounds for rebuke or criticism.”

“Taggha tvaṃ, sāriputta, evaṃ puṭṭho evaṃ
byākaramāno vuttavādī ceva me hosi, na ca maṃ
abhūtena abbhācikkhasi, dhammassa cānudhammaṃ
byākarosi, na ca koci sahadhammiko vādānuvādo
gārayhaṃ ṭhānaṃ āgacchatī”ti.
“Indeed, Sāriputta, in answering this way you repeat what
I’ve said, and don’t misrepresent me with an untruth. Your
explanation is in line with the teaching, and there are no
legitimate grounds for rebuke or criticism.”

2. Acchariyaabbhuta
2. Incredible and Amazing

Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:
When he had spoken, Venerable Udāyī said to the Buddha,

“acchariyaṃ, bhante, abbhutaṃ, bhante,
tathāgatassa appicchatā santuṭṭhitā sallekhatā.
“It’s incredible, sir, it’s amazing! The Realized One has so
few wishes, such contentment, such self-eﬀacement!

Yatra hi nāma tathāgato evaṃmahiddhiko
evaṃmahānubhāvo, atha ca pana nevattānaṃ
pātukarissati.
For even though the Realized One has such power and
might, he will not make a display of himself.

Ekamekañcepi ito, bhante, dhammaṃ aññatitthiyā
paribbājakā attani samanupasseyyuṃ, te
tāvatakeneva paṭākaṃ parihareyyuṃ.
If the wanderers following other paths were to see even a
single one of these qualities in themselves they’d carry
around a banner to that eﬀect.

Acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa
appicchatā santuṭṭhitā sallekhatā.
It’s incredible, sir, it’s amazing! The Realized One has so
few wishes, such contentment, such self-eﬀacement!
Yatra hi nāma tathāgato evaṃmahiddhiko
evaṃmahānubhāvo. Atha ca pana nevattānaṃ
pātukarissatī”ti.
For even though the Realized One has such power and
might, he will not make a display of himself.”

“Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā
santuṭṭhitā sallekhatā.
“See, Udāyī, how the Realized One has so few wishes, such
contentment, such self-eﬀacement.

Yatra hi nāma tathāgato evaṃmahiddhiko
evaṃmahānubhāvo, atha ca pana nevattānaṃ
pātukarissati’.
For even though the Realized One has such power and
might, he will not make a display of himself.

Ekamekañcepi ito, udāyi, dhammaṃ aññatitthiyā
paribbājakā attani samanupasseyyuṃ, te
tāvatakeneva paṭākaṃ parihareyyuṃ.
If the wanderers following other paths were to see even a
single one of these qualities in themselves they’d carry
around a banner to that eﬀect.

Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā
santuṭṭhitā sallekhatā.
See, Udāyī, how the Realized One has so few wishes, such
contentment, such self-eﬀacement.

Yatra hi nāma tathāgato evaṃmahiddhiko
evaṃmahānubhāvo, atha ca pana nevattānaṃ
pātukarissatī’”ti.
For even though the Realized One has such power and
might, he will not make a display of himself.”

Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi:
Then the Buddha said to Venerable Sāriputta,

“Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ
abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ
upāsakānaṃ upāsikānaṃ.
“So Sāriputta, you should frequently speak this exposition
of the teaching to the monks, nuns, laymen, and laywomen.

Yesampi hi, sāriputta, moghapurisānaṃ bhavissati
tathāgate kaṅkhā vā vimati vā, tesamimaṃ
dhammapariyāyaṃ sutvā tathāgate kaṅkhā vā vimati
vā, sā pahīyissatī”ti.
Though there will be some foolish people who have doubt or
uncertainty regarding the Realized One, when they hear
this exposition of the teaching they’ll give up that doubt or
uncertainty.”

Iti hidaṃ āyasmā sāriputto bhagavato sammukhā
sampasādaṃ pavedesi.
That’s how Venerable Sāriputta declared his conﬁdence in
the Buddha’s presence.

Tasmā imassa veyyākaraṇassa sampasādanīyantveva
adhivacananti.
And that’s why the name of this discussion is “Inspiring
Conﬁdence”.

Sampasādanīyasuttaṃ niṭṭhitaṃ pañcamaṃ.
29. Pāsādikasutta - An
Impressive Discourse
Dīgha Nikāya 29 - Long Discourses 29

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā
nāma sakyā, tesaṃ ambavane pāsāde.
At one time the Buddha was staying in the land of the
Sakyans in a stilt longhouse in a mango grove belonging to
the Sakyan family named Vedhañña.

Tena kho pana samayena nigaṇṭho nāṭaputto
pāvāyaṃ adhunākālaṅkato hoti.
Now at that time the Nigaṇṭha Nātaputta had recently
passed away at Pāvā.

Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā
bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ
mukhasattīhi vitudantā viharanti:
With his passing the Jain ascetics split, dividing into two
factions, arguing, quarreling, and ﬁghting, continually
wounding each other with barbed words:

“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ
dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ
dhammavinayaṃ ājānissasi? Micchāpaṭipanno
tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me,
asahitaṃ te. Purevacanīyaṃ pacchā avaca,
pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te
viparāvattaṃ, āropito te vādo, niggahito tvamasi,
cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
“You don’t understand this teaching and training. I
understand this teaching and training. What, you
understand this teaching and training? You’re practicing
wrong. I’m practicing right. I stay on topic, you don’t. You
said last what you should have said ﬁrst. You said ﬁrst what
you should have said last. What you’ve thought so much
about has been disproved. Your doctrine is refuted. Go on,
save your doctrine! You’re trapped; get yourself out of this
—if you can!”

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu
vattati.
You’d think there was nothing but slaughter going on
among the Jain ascetics.

Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī
odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu
nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ
durakkhāte dhammavinaye duppavedite aniyyānike
anupasamasaṃvattanike
asammāsambuddhappavedite bhinnathūpe
appaṭisaraṇe.
And the Nigaṇṭha Nātaputta’s white-clothed lay disciples
were disillusioned, dismayed, and disappointed in the Jain
ascetics. They were equally disappointed with a teaching
and training so poorly explained and poorly propounded,
not emancipating, not leading to peace, proclaimed by
someone who is not a fully awakened Buddha, with broken
monument and without a refuge.

Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho
yena sāmagāmo, yenāyasmā ānando tenupasaṅkami;
upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā
ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo
samaṇuddeso āyasmantaṃ ānandaṃ etadavoca:
And then, after completing the rainy season residence near
Pāvā, the novice Cunda went to see Venerable Ānanda at
Sāma village. He bowed, sat down to one side, and told him
what had happened.

“nigaṇṭho, bhante, nāṭaputto pāvāyaṃ
adhunākālaṅkato.

Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā …
pe … bhinnathūpe appaṭisaraṇe”ti.

Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ
etadavoca:
Ānanda said to him,

“atthi kho idaṃ, āvuso cunda, kathāpābhataṃ
bhagavantaṃ dassanāya.
“Reverend Cunda, we should see the Buddha about this
matter.

Āyāmāvuso cunda, yena bhagavā
tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ
bhagavato ārocessāmā”ti.
Come, let’s go to the Buddha and tell him about this.”

“Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato
ānandassa paccassosi.
“Yes, sir,” replied Cunda.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso
yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā
bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.
Ekamantaṃ nisinno kho āyasmā ānando
bhagavantaṃ etadavoca:
Then Ānanda and Cunda went to the Buddha, bowed, sat
down to one side, and told him what had happened.
“ayaṃ, bhante, cundo samaṇuddeso evamāha,
‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ
adhunākālaṅkato,

tassa kālaṅkiriyāya bhinnā nigaṇṭhā … pe …
bhinnathūpe appaṭisaraṇe’”ti.

1. Asammāsambuddhappaveditadhammavinaya
1. The Teaching of the Unawakened

“Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye
duppavedite aniyyānike anupasamasaṃvattanike
asammāsambuddhappavedite.
“That’s what happens, Cunda, when a teaching and training
is poorly explained and poorly propounded, not
emancipating, not leading to peace, proclaimed by someone
who is not a fully awakened Buddha.

Idha, cunda, satthā ca hoti asammāsambuddho,
dhammo ca durakkhāto duppavedito aniyyāniko
anupasamasaṃvattaniko
asammāsambuddhappavedito,
Take the case where a teacher is not awakened, and the
teaching is poorly explained and poorly propounded, not
emancipating, not leading to peace, proclaimed by someone
who is not a fully awakened Buddha.

sāvako ca tasmiṃ dhamme na
dhammānudhammappaṭipanno viharati na
sāmīcippaṭipanno na anudhammacārī, vokkamma ca
tamhā dhammā vattati.
A disciple in that teaching does not practice in line with the
teachings, does not practice following that procedure, does
not live in line with the teaching. They proceed having
turned away from that teaching.
So evamassa vacanīyo:
You should say this to them,

‘tassa te, āvuso, lābhā, tassa te suladdhaṃ,
‘You’re fortunate, reverend, you’re so very fortunate!

satthā ca te asammāsambuddho, dhammo ca
durakkhāto duppavedito aniyyāniko
anupasamasaṃvattaniko
asammāsambuddhappavedito.
For your teacher is not awakened, and their teaching is
poorly explained and poorly propounded, not emancipating,
not leading to peace, proclaimed by someone who is not a
fully awakened Buddha.

Tvañca tasmiṃ dhamme na
dhammānudhammappaṭipanno viharasi, na
sāmīcippaṭipanno, na anudhammacārī, vokkamma ca
tamhā dhammā vattasī’ti.
But you don’t practice in line with that teaching, you don’t
practice following that procedure, you don’t live in line with
the teaching. You proceed having turned away from that
teaching.’

Iti kho, cunda, satthāpi tattha gārayho, dhammopi
tattha gārayho, sāvako ca tattha evaṃ pāsaṃso.
In such a case the teacher and the teaching are to blame,
but the disciple deserves praise.

Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya:
Suppose someone was to say to such a disciple,

‘etāyasmā tathā paṭipajjatu, yathā te satthārā
dhammo desito paññatto’ti.
‘Come on, venerable, practice as taught and pointed out by
your teacher.’

Yo ca samādapeti, yañca samādapeti, yo ca
samādapito tathattāya paṭipajjati. Sabbe te bahuṃ
apuññaṃ pasavanti.
The one who encourages, the one who they encourage, and
the one who practices accordingly all make much bad
karma.

Taṃ kissa hetu?
Why is that?

Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye
duppavedite aniyyānike anupasamasaṃvattanike
asammāsambuddhappavedite.
It’s because that teaching and training is poorly explained
and poorly propounded, not emancipating, not leading to
peace, proclaimed by someone who is not a fully awakened
Buddha.

Idha pana, cunda, satthā ca hoti asammāsambuddho,
dhammo ca durakkhāto duppavedito aniyyāniko
anupasamasaṃvattaniko
asammāsambuddhappavedito,
Take the case where a teacher is not awakened, and the
teaching is poorly explained and poorly propounded, not
emancipating, not leading to peace, proclaimed by someone
who is not a fully awakened Buddha.

sāvako ca tasmiṃ dhamme
dhammānudhammappaṭipanno viharati
sāmīcippaṭipanno anudhammacārī, samādāya taṃ
dhammaṃ vattati.
A disciple in that teaching practices in line with the
teachings, practices following that procedure, lives in line
with the teaching. They proceed having undertaken that
teaching.

So evamassa vacanīyo:
You should say this to them,

‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā
ca te asammāsambuddho, dhammo ca durakkhāto
duppavedito aniyyāniko anupasamasaṃvattaniko
asammāsambuddhappavedito.
‘It’s your loss, reverend, it’s your misfortune! For your
teacher is not awakened, and their teaching is poorly
explained and poorly propounded, not emancipating, not
leading to peace, proclaimed by someone who is not a fully
awakened Buddha.

Tvañca tasmiṃ dhamme
dhammānudhammappaṭipanno viharasi
sāmīcippaṭipanno anudhammacārī, samādāya taṃ
dhammaṃ vattasī’ti.
And you practice in line with that teaching, you practice
following that procedure, you live in line with the teaching.
You proceed having undertaken that teaching.’

Iti kho, cunda, satthāpi tattha gārayho, dhammopi
tattha gārayho, sāvakopi tattha evaṃ gārayho.
In such a case the teacher, the teaching, and the disciple
are all to blame.

Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya:
Suppose someone was to say to such a disciple,

‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.
‘Clearly the venerable is practicing methodically and will
succeed in completing that method.’
Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito
bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ
apuññaṃ pasavanti.
The one who praises, the one who they praise, and the one
who, being praised, rouses up even more energy all make
much bad karma.

Taṃ kissa hetu?
Why is that?

Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye
duppavedite aniyyānike anupasamasaṃvattanike
asammāsambuddhappavedite.
It’s because that teaching and training is poorly explained
and poorly propounded, not emancipating, not leading to
peace, proclaimed by someone who is not a fully awakened
Buddha.

2. Sammāsambuddhappaveditadhammavinaya
2. The Teaching of the Awakened

Idha pana, cunda, satthā ca hoti sammāsambuddho,
dhammo ca svākkhāto suppavedito niyyāniko
upasamasaṃvattaniko sammāsambuddhappavedito,
Take the case where a teacher is awakened, and the
teaching is well explained and well propounded,
emancipating, leading to peace, proclaimed by someone
who is a fully awakened Buddha.

sāvako ca tasmiṃ dhamme na
dhammānudhammappaṭipanno viharati, na
sāmīcippaṭipanno, na anudhammacārī, vokkamma ca
tamhā dhammā vattati.
A disciple in that teaching does not practice in line with the
teachings, does not practice following that procedure, does
not live in line with the teaching. They proceed having
turned away from that teaching.

So evamassa vacanīyo:
You should say this to them,

‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā
ca te sammāsambuddho, dhammo ca svākkhāto
suppavedito niyyāniko upasamasaṃvattaniko
sammāsambuddhappavedito.
‘It’s your loss, reverend, it’s your misfortune! For your
teacher is awakened, and their teaching is well explained
and well propounded, emancipating, leading to peace,
proclaimed by someone who is a fully awakened Buddha.

Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi
tattha pāsaṃso, sāvako ca tattha evaṃ gārayho.
In such a case the teacher and the teaching deserve praise,
but the disciple is to blame.

Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya:
Suppose someone was to say to such a disciple,

‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo
desito paññatto’ti.
‘Come on, venerable, practice as taught and pointed out by
your teacher.’
Yo ca samādapeti, yañca samādapeti, yo ca
samādapito tathattāya paṭipajjati. Sabbe te bahuṃ
puññaṃ pasavanti.
The one who encourages, the one who they encourage, and
the one who practices accordingly all make much merit.

Taṃ kissa hetu?
Why is that?

Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye
suppavedite niyyānike upasamasaṃvattanike
sammāsambuddhappavedite.
It’s because that teaching and training is well explained and
well propounded, emancipating, leading to peace,
proclaimed by someone who is a fully awakened Buddha.

So evamassa vacanīyo:
You should say this to them,
‘tassa te, āvuso, lābhā, tassa te suladdhaṃ,
‘You’re fortunate, reverend, you’re so very fortunate!

satthā ca te sammāsambuddho, dhammo ca
svākkhāto suppavedito niyyāniko
upasamasaṃvattaniko sammāsambuddhappavedito.
For your teacher is awakened, and their teaching is well
explained and well propounded, emancipating, leading to
peace, proclaimed by someone who is a fully awakened
Buddha.

Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi
tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso.
In such a case the teacher, the teaching, and the disciple all
deserve praise.

Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya:
Suppose someone was to say to such a disciple,

‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.
‘Clearly the venerable is practicing methodically and will
succeed in completing that method.’

Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito
bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ
puññaṃ pasavanti.
The one who praises, the one who they praise, and the one
who, being praised, rouses up even more energy all make
much merit.

Taṃ kissa hetu?
Why is that?

3. Sāvakānutappasatthu
3. When Disciples Have Regrets

Idha pana, cunda, satthā ca loke udapādi arahaṃ
sammāsambuddho, dhammo ca svākkhāto
suppavedito niyyāniko upasamasaṃvattaniko
sammāsambuddhappavedito,
Take the case where a teacher arises in the world who is
perfected, a fully awakened Buddha. The teaching is well
explained and well propounded, emancipating, leading to
peace, proclaimed by someone who is fully awakened.

aviññāpitatthā cassa honti sāvakā saddhamme, na ca
tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ
hoti uttānīkataṃ sabbasaṅgāhapadakataṃ
sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.
But the disciples haven’t inquired about the meaning of that
good teaching. And the spiritual practice that’s entirely full
and pure has not been disclosed and revealed to them with
all its collected sayings, with its demonstrable basis, well
proclaimed wherever there are gods and humans.
Atha nesaṃ satthuno antaradhānaṃ hoti.
And then their teacher passes away.

Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato
anutappo hoti.
When such a teacher has passed away the disciples are
tormented by regrets.

Taṃ kissa hetu?
Why is that?

‘Satthā ca no loke udapādi arahaṃ
sammāsambuddho, dhammo ca svākkhāto
suppavedito niyyāniko upasamasaṃvattaniko
sammāsambuddhappavedito, aviññāpitatthā camha
saddhamme, na ca no kevalaṃ paripūraṃ
brahmacariyaṃ āvikataṃ hoti uttānīkataṃ
sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva
devamanussehi suppakāsitaṃ.
They think: ‘Our teacher was perfected, a fully awakened
Buddha. His teaching was well explained, but we didn’t
inquire about the meaning, and the spiritual practice was
not fully disclosed to us.

Atha no satthuno antaradhānaṃ hotī’ti.
And then our teacher passed away.’

Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato
anutappo hoti.
When such a teacher has passed away the disciples are
tormented by regrets.

4. Sāvakānanutappasatthu
4. When Disciples Have No Regrets
Idha pana, cunda, satthā ca loke udapādi arahaṃ
sammāsambuddho. Dhammo ca svākkhāto
suppavedito niyyāniko upasamasaṃvattaniko
sammāsambuddhappavedito.
Take the case where a teacher arises in the world who is
perfected, a fully awakened Buddha. The teaching is well
explained and well propounded, emancipating, leading to
peace, proclaimed by someone who is fully awakened.

Viññāpitatthā cassa honti sāvakā saddhamme,
kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ
hoti uttānīkataṃ sabbasaṅgāhapadakataṃ
sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.
The disciples have inquired about the meaning of that good
teaching. And the spiritual practice that’s entirely full and
pure has been disclosed and revealed to them with all its
collected sayings, with its demonstrable basis, well
proclaimed wherever there are gods and humans.

Atha nesaṃ satthuno antaradhānaṃ hoti.
And then their teacher passes away.

Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato
ananutappo hoti.
When such a teacher has passed away the disciples are free
of regrets.

Taṃ kissa hetu?
Why is that?

‘Satthā ca no loke udapādi arahaṃ
sammāsambuddho.
They think: ‘Our teacher was perfected, a fully awakened
Buddha.
Dhammo ca svākkhāto suppavedito niyyāniko
upasamasaṃvattaniko sammāsambuddhappavedito.
His teaching was well explained,

Viññāpitatthā camha saddhamme, kevalañca no
paripūraṃ brahmacariyaṃ āvikataṃ hoti
uttānīkataṃ sabbasaṅgāhapadakataṃ
sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.
we inquired about the meaning, and the spiritual practice
was fully disclosed to us.

Atha no satthuno antaradhānaṃ hotī’ti.
And then our teacher passed away.’

Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato
ananutappo hoti.
When such a teacher has passed away the disciples are free
of regrets.

5. Brahmacariyaaparipūrādikathā
5. On the Incomplete Spiritual Path, Etc.

Etehi cepi, cunda, aṅgehi samannāgataṃ
brahmacariyaṃ hoti, no ca kho satthā hoti thero
rattaññū cirapabbajito addhagato vayoanuppatto.
Now suppose, Cunda, that a spiritual path possesses those
factors. But the teacher is not senior, long standing, long
gone forth, advanced in years, and reached the ﬁnal stage
of life.

Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti
tenaṅgena.
Then that spiritual path is incomplete in that respect.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ
brahmacariyaṃ hoti, satthā ca hoti thero rattaññū
cirapabbajito addhagato vayoanuppatto.
But when a spiritual path possesses those factors and the
teacher is senior,

Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
then that spiritual path is complete in that respect.

Etehi cepi, cunda, aṅgehi samannāgataṃ
brahmacariyaṃ hoti, satthā ca hoti thero rattaññū
cirapabbajito addhagato vayoanuppatto, no ca
khvassa therā bhikkhū sāvakā honti viyattā vinītā
visāradā pattayogakkhemā.
Now suppose that a spiritual path possesses those factors
and the teacher is senior. But there are no senior monk
disciples who are competent, educated, assured, have
attained sanctuary,

Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ
parappavādaṃ sahadhammehi suniggahitaṃ
niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.
who can rightly explain the true teaching, and who can
legitimately and completely refute the doctrines of others
that come up, and teach with a demonstrable basis.

Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti
tenaṅgena.
Then that spiritual path is incomplete in that respect.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ
brahmacariyaṃ hoti, satthā ca hoti thero rattaññū
cirapabbajito addhagato vayoanuppatto, therā cassa
bhikkhū sāvakā honti viyattā vinītā visāradā
pattayogakkhemā.
But when a spiritual path possesses those factors and the
teacher is senior and there are competent senior monks,
Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ
parappavādaṃ sahadhammehi suniggahitaṃ
niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.

Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
then that spiritual path is complete in that respect.

Etehi cepi, cunda, aṅgehi samannāgataṃ
brahmacariyaṃ hoti, satthā ca hoti thero rattaññū
cirapabbajito addhagato vayoanuppatto, therā cassa
bhikkhū sāvakā honti viyattā vinītā visāradā
pattayogakkhemā.
Now suppose that a spiritual path possesses those factors
and the teacher is senior and there are competent senior
monks.

Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ
parappavādaṃ sahadhammehi suniggahitaṃ
niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.

No ca khvassa majjhimā bhikkhū sāvakā honti … pe
…
But there are no competent middle monks,

majjhimā cassa bhikkhū sāvakā honti, no ca khvassa
navā bhikkhū sāvakā honti … pe …
junior monks,

navā cassa bhikkhū sāvakā honti, no ca khvassa therā
bhikkhuniyo sāvikā honti … pe …
senior nuns,

therā cassa bhikkhuniyo sāvikā honti, no ca khvassa
majjhimā bhikkhuniyo sāvikā honti … pe …
middle nuns,
majjhimā cassa bhikkhuniyo sāvikā honti, no ca
khvassa navā bhikkhuniyo sāvikā honti … pe …
junior nuns,

navā cassa bhikkhuniyo sāvikā honti, no ca khvassa
upāsakā sāvakā honti gihī odātavasanā brahmacārino
… pe …
celibate white-clothed laymen,

upāsakā cassa sāvakā honti gihī odātavasanā
brahmacārino, no ca khvassa upāsakā sāvakā honti
gihī odātavasanā kāmabhogino … pe …
white-clothed laymen enjoying sensual pleasures,

upāsakā cassa sāvakā honti gihī odātavasanā
kāmabhogino, no ca khvassa upāsikā sāvikā honti
gihiniyo odātavasanā brahmacāriniyo … pe …
celibate white-clothed laywomen,

upāsikā cassa sāvikā honti gihiniyo odātavasanā
brahmacāriniyo, no ca khvassa upāsikā sāvikā honti
gihiniyo odātavasanā kāmabhoginiyo … pe …
white-clothed laywomen enjoying sensual pleasures. …

upāsikā cassa sāvikā honti gihiniyo odātavasanā
kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti
iddhañceva phītañca vitthārikaṃ bāhujaññaṃ
puthubhūtaṃ yāva devamanussehi suppakāsitaṃ …
pe …
There are white-clothed laywomen enjoying sensual
pleasures, but the spiritual path is not successful and
prosperous, extensive, popular, widespread, and well
proclaimed wherever there are gods and humans …

brahmacariyañcassa hoti iddhañceva phītañca
vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva
devamanussehi suppakāsitaṃ, no ca kho
lābhaggayasaggappattaṃ.
the spiritual path is successful and prosperous, extensive,
popular, widespread, and well proclaimed wherever there
are gods and humans, but it has not reached the peak of
material possessions and fame.

Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti
tenaṅgena.
Then that spiritual path is incomplete in that respect.

Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ
parappavādaṃ sahadhammehi suniggahitaṃ
niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.

Majjhimā cassa bhikkhū sāvakā honti …
middle monks,

navā cassa bhikkhū sāvakā honti …
junior monks,

therā cassa bhikkhuniyo sāvikā honti …
senior nuns,

majjhimā cassa bhikkhuniyo sāvikā honti …
middle nuns,

navā cassa bhikkhuniyo sāvikā honti …
junior nuns,

upāsakā cassa sāvakā honti … gihī odātavasanā
brahmacārino.
celibate laymen,

Upāsakā cassa sāvakā honti gihī odātavasanā
kāmabhogino …
laymen enjoying sensual pleasures,

upāsikā cassa sāvikā honti gihiniyo odātavasanā
brahmacāriniyo …
celibate laywomen,

upāsikā cassa sāvikā honti gihiniyo odātavasanā
kāmabhoginiyo …
laywomen enjoying sensual pleasures,

brahmacariyañcassa hoti iddhañceva phītañca
vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva
devamanussehi suppakāsitaṃ, lābhaggappattañca
yasaggappattañca.
and the spiritual path is successful and prosperous,
extensive, popular, widespread, and well proclaimed
wherever there are gods and humans, and it has reached
the peak of material possessions and fame,

Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.
then that spiritual path is complete in that respect.

Ahaṃ kho pana, cunda, etarahi satthā loke uppanno
arahaṃ sammāsambuddho.
I, Cunda, am a teacher who has arisen in the world today,
perfected and fully awakened.
Dhammo ca svākkhāto suppavedito niyyāniko
upasamasaṃvattaniko sammāsambuddhappavedito.
The teaching is well explained and well propounded,
emancipating, leading to peace, proclaimed by someone
who is fully awakened.

Viññāpitatthā ca me sāvakā saddhamme, kevalañca
tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ
uttānīkataṃ sabbasaṅgāhapadakataṃ
sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ.
My disciples have inquired about the meaning of that good
teaching. And the spiritual practice that’s entirely full and
pure has been disclosed and revealed to them with all its
collected sayings, with its demonstrable basis, well
proclaimed wherever there are gods and humans.

Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū
cirapabbajito addhagato vayoanuppatto.
I am a teacher today who is senior, long standing, long gone
forth, advanced in years, and have reached the ﬁnal stage
of life.

Santi kho pana me, cunda, etarahi therā bhikkhū
sāvakā honti viyattā vinītā visāradā
pattayogakkhemā.
I have today disciples who are competent senior monks,

Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ
parappavādaṃ sahadhammehi suniggahitaṃ
niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ.

Santi kho pana me, cunda, etarahi majjhimā bhikkhū
sāvakā …
middle monks,
santi kho pana me, cunda, etarahi navā bhikkhū
sāvakā …
junior monks,

santi kho pana me, cunda, etarahi therā bhikkhuniyo
sāvikā …
senior nuns,

santi kho pana me, cunda, etarahi majjhimā
bhikkhuniyo sāvikā …
middle nuns,

santi kho pana me, cunda, etarahi navā bhikkhuniyo
sāvikā …
junior nuns,

santi kho pana me, cunda, etarahi upāsakā sāvakā
gihī odātavasanā brahmacārino …
celibate laymen,

santi kho pana me, cunda, etarahi upāsakā sāvakā
gihī odātavasanā kāmabhogino …
laymen enjoying sensual pleasures,

santi kho pana me, cunda, etarahi upāsikā sāvikā
gihiniyo odātavasanā brahmacāriniyo …
celibate laywomen,

santi kho pana me, cunda, etarahi upāsikā sāvikā
gihiniyo odātavasanā kāmabhoginiyo …
and laywomen enjoying sensual pleasures.

etarahi kho pana me, cunda, brahmacariyaṃ
iddhañceva phītañca vitthārikaṃ bāhujaññaṃ
puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.
Today my spiritual life is successful and prosperous,
extensive, popular, widespread, and well proclaimed
wherever there are gods and humans.

Yāvatā kho, cunda, etarahi satthāro loke uppannā,
nāhaṃ, cunda, aññaṃ ekasatthārampi
samanupassāmi evaṃlābhaggayasaggappattaṃ
yatharivāhaṃ.
Of all the teachers in the world today, Cunda, I don’t see
even a single one who has reached the peak of material
possessions and fame like me.

Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā
loke uppanno;
Of all the spiritual communities and groups in the world
today, Cunda, I don’t see even a single one who has reached
the pinnacle of material possessions and fame like the
mendicant Saṅgha.

nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi
evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda,
bhikkhusaṅgho.

Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya:
And if there’s any spiritual path of which it may be rightly
said that

‘sabbākārasampannaṃ sabbākāraparipūraṃ
anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ
brahmacariyaṃ suppakāsitan’ti.
it’s endowed with all good qualities, complete in all good
qualities, neither too little nor too much, well explained,
whole, full, and well propounded,

Idameva taṃ sammā vadamāno vadeyya:
it’s of this spiritual path that this should be said.
‘sabbākārasampannaṃ … pe … suppakāsitan’ti.

Udako sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati:
Uddaka, son of Rāma, used to say:

‘passaṃ na passatī’ti.
‘Seeing, one does not see.’

Kiñca passaṃ na passatīti?
But seeing what does one not see?

Khurassa sādhunisitassa talamassa passati, dhārañca
khvassa na passati.
You can see the blade of a well-sharpened razor, but not the
edge.

Idaṃ vuccati:
Thus it is said:

‘passaṃ na passatī’ti.
‘Seeing, one does not see.’

Yaṃ kho panetaṃ, cunda, udakena rāmaputtena
bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ
anatthasaṃhitaṃ khurameva sandhāya.
But that saying of Uddaka’s is low, crude, ordinary, ignoble,
and pointless, as it’s only concerning a razor.

Yañca taṃ, cunda, sammā vadamāno vadeyya:
If there’s anything of which it may be rightly said:

‘passaṃ na passatī’ti, idameva taṃ sammā vadamāno
vadeyya:
‘Seeing, one does not see,’ it’s of this that it should be said.
‘passaṃ na passatī’ti.

Kiñca passaṃ na passatīti?
Seeing what does one not see?

Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ
anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ
brahmacariyaṃ suppakāsitanti, iti hetaṃ passati.
One sees this: a spiritual path endowed with all good
qualities, complete in all good qualities, neither too little
nor too much, well explained, whole, full, and well
propounded.

Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ
assāti, iti hetaṃ na passati.
One does not see this: anything that, were it to be removed,
would make it purer.

Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ
assāti, iti hetaṃ na passati.
One does not see this: anything that, were it to be added,
would make it more complete.

Idaṃ vuccati, cunda:
Thus it is rightly said:

‘passaṃ na passatī’ti.
‘Seeing, one does not see.’

Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya:

‘sabbākārasampannaṃ … pe …

brahmacariyaṃ suppakāsitan’ti.

Idameva taṃ sammā vadamāno vadeyya:
‘sabbākārasampannaṃ sabbākāraparipūraṃ
anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ
brahmacariyaṃ suppakāsitan’ti.

6. Saṅgāyitabbadhamma
6. Teachings Should be Recited in Concert

Tasmātiha, cunda, ye vo mayā dhammā abhiññā
desitā, tattha sabbeheva saṅgamma samāgamma
atthena atthaṃ byañjanena byañjanaṃ
saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ
brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,
tadassa bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānaṃ.
So, Cunda, you should all come together and recite in
concert, without disputing, those things I have taught you
from my direct knowledge, comparing meaning with
meaning and phrasing with phrasing, so that this spiritual
path may last for a long time. That would be for the welfare
and happiness of the people, for the beneﬁt, welfare, and
happiness of gods and humans.

Katame ca te, cunda, dhammā mayā abhiññā desitā,
yattha sabbeheva saṅgamma samāgamma atthena
atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na
vivaditabbaṃ, yathayidaṃ brahmacariyaṃ
addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa
bahujanahitāya bahujanasukhāya lokānukampāya
atthāya hitāya sukhāya devamanussānaṃ?
And what are those things I have taught from my direct
knowledge?

Seyyathidaṃ—cattāro satipaṭṭhānā, cattāro
sammappadhānā, cattāro iddhipādā, pañcindriyāni,
pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko
maggo.
They are the four kinds of mindfulness meditation, the four
right eﬀorts, the four bases of psychic power, the ﬁve
faculties, the ﬁve powers, the seven awakening factors, and
the noble eightfold path.

Ime kho te, cunda, dhammā mayā abhiññā desitā.
These are the things I have taught from my own direct
knowledge.

Yattha sabbeheva saṅgamma samāgamma atthena
atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na
vivaditabbaṃ, yathayidaṃ brahmacariyaṃ
addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa
bahujanahitāya bahujanasukhāya lokānukampāya
atthāya hitāya sukhāya devamanussānaṃ.

7. Saññāpetabbavidhi
7. Reaching Agreement

Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ
avivadamānānaṃ sikkhataṃ aññataro sabrahmacārī
saṃghe dhammaṃ bhāseyya.
Suppose one of those spiritual companions who is training
in harmony and mutual appreciation, without ﬁghting, were
to recite the teaching in the Saṅgha.

Tatra ce tumhākaṃ evamassa:
Now, you might think,

‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti,
byañjanāni ca micchā ropetī’ti.
‘This venerable misconstrues the meaning and mistakes the
phrasing.’
Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ,
anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
You should neither approve nor dismiss them, but say,

‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni
etāni vā byañjanāni katamāni opāyikatarāni,
imesañca byañjanānaṃ ayaṃ vā attho eso vā attho
katamo opāyikataro’ti?
‘Reverend, if this is the meaning, the phrasing may either
be this or that: which is more ﬁtting? And if this is the
phrasing, the meaning may be either this or that: which is
more ﬁtting?’

So ce evaṃ vadeyya:
Suppose they reply,

‘imassa kho, āvuso, atthassa imāneva byañjanāni
opāyikatarāni, yā ceva etāni; imesañca byañjanānaṃ
ayameva attho opāyikataro, yā ceva eso’ti.
‘This phrasing ﬁts the meaning better than that. And this
meaning ﬁts the phrasing better than that.’

So neva ussādetabbo na apasādetabbo, anussādetvā
anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca
atthassa tesañca byañjanānaṃ nisantiyā.
Without ﬂattering or rebuking them, you should carefully
convince them by examining that meaning and that
phrasing.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ
bhāseyya.
Suppose another spiritual companion were to recite the
teaching in the Saṅgha.

Tatra ce tumhākaṃ evamassa:
Now, you might think,
‘ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti
byañjanāni sammā ropetī’ti.
‘This venerable misconstrues the meaning but gets the
phrasing right.’

Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ,
anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
You should neither approve nor dismiss them, but say,

‘imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho
eso vā attho katamo opāyikataro’ti?
‘Reverend, if this is the phrasing, the meaning may be
either this or that: which is more ﬁtting?’

So ce evaṃ vadeyya:
Suppose they reply,

‘imesaṃ kho, āvuso, byañjanānaṃ ayameva attho
opāyikataro, yā ceva eso’ti.
‘This meaning ﬁts the phrasing better than that.’

So neva ussādetabbo na apasādetabbo, anussādetvā
anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva
atthassa nisantiyā.
Without ﬂattering or rebuking, you should carefully
convince them by examining that meaning.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ
bhāseyya.
Suppose another spiritual companion were to recite the
teaching in the Saṅgha.

Tatra ce tumhākaṃ evamassa:
Now, you might think,
‘ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti
byañjanāni micchā ropetī’ti.
‘This venerable construes the meaning correctly but
mistakes the phrasing.’

Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ;
anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
You should neither approve nor dismiss them, but say,

‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni
etāni vā byañjanāni katamāni opāyikatarānī’ti?
‘Reverend, if this is the meaning, the phrasing may be
either this or that: which is more ﬁtting?’

So ce evaṃ vadeyya:
Suppose they reply,

‘imassa kho, āvuso, atthassa imāneva byañjanāni
opayikatarāni, yā ceva etānī’ti.
‘This phrasing ﬁts the meaning better than that.’

So neva ussādetabbo na apasādetabbo; anussādetvā
anapasādetvā sveva sādhukaṃ saññāpetabbo
tesaññeva byañjanānaṃ nisantiyā.
Without ﬂattering or rebuking, you should carefully
convince them by examining that phrasing.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ
bhāseyya.
Suppose another spiritual companion were to recite the
teaching in the Saṅgha.

Tatra ce tumhākaṃ evamassa:
Now, you might think,
‘ayaṃ kho āyasmā atthañceva sammā gaṇhāti
byañjanāni ca sammā ropetī’ti.
‘This venerable construes the meaning correctly and gets
the phrasing right.’

Tassa ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ
anumoditabbaṃ;
Saying ‘Good!’ you should applaud and cheer that
mendicant’s statement,

tassa ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā so
evamassa vacanīyo:
and then say to them,

‘lābhā no, āvuso, suladdhaṃ no, āvuso,
‘We are fortunate, reverend, so very fortunate

ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ
passāma evaṃ atthupetaṃ byañjanupetan’ti.
to see a venerable such as yourself, so well-versed in the
meaning and the phrasing, as one of our spiritual
companions!’

8. Paccayānuññātakāraṇa
8. The Reasons for Allowing Requisites

Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva
āsavānaṃ saṃvarāya dhammaṃ desemi.
Cunda, I do not teach you solely for restraining deﬁlements
that aﬀect the present life.

Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ
paṭighātāya dhammaṃ desemi.
Nor do I teach solely for protecting against deﬁlements that
aﬀect lives to come.
Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ
saṃvarāya dhammaṃ desemi;
I teach both for restraining deﬁlements that aﬀect the
present life and

samparāyikānañca āsavānaṃ paṭighātāya.
protecting against deﬁlements that aﬀect lives to come.

Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ,
alaṃ vo taṃ
And that’s why I have allowed robes for you that suﬀice

yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,
ḍaṃsamakasavātātapasarīsapasamphassānaṃ
paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ.
only for the sake of warding oﬀ cold and heat; for warding
oﬀ the touch of ﬂies, mosquitoes, wind, sun, and reptiles;
and for covering up the private parts.

Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so
I have allowed alms-food for you that suﬀices

yāvadeva imassa kāyassa ṭhitiyā yāpanāya
vihiṃsūparatiyā brahmacariyānuggahāya, iti
purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ
na uppādessāmi, yātrā ca me bhavissati anavajjatā ca
phāsuvihāro ca.
only to continue and sustain this body, avoid harm, and
support spiritual practice; so that you will put an end to old
discomfort and not give rise to new discomfort, and will
keep on living blamelessly and at ease.

Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ
I have allowed lodgings for you that suﬀice
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,
ḍaṃsamakasavātātapasarīsapasamphassānaṃ
paṭighātāya, yāvadeva
utuparissayavinodanapaṭisallānārāmatthaṃ.
only for the sake of warding oﬀ cold and heat; for warding
oﬀ the touch of ﬂies, mosquitoes, wind, sun, and reptiles; to
shelter from harsh weather and to enjoy retreat.

Yo vo mayā gilānapaccayabhesajjaparikkhāro
anuññāto, alaṃ vo so
I have allowed medicines and supplies for the sick for you
that suﬀice

yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ
paṭighātāya abyāpajjaparamatāya.
only for the sake of warding oﬀ the pains of illness and to
promote good health.

9. Sukhallikānuyoga
9. Indulgence in Pleasure

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā
paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might
say,

‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā
viharantī’ti.
‘The ascetics who follow the Sakyan live indulging in
pleasure.’

Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,

‘katamo so, āvuso, sukhallikānuyogo?
‘What is that indulgence in pleasure?

Sukhallikānuyogā hi bahū anekavihitā
nānappakārakā’ti.
For there are many diﬀerent kinds of indulgence in
pleasure.’

Cattārome, cunda, sukhallikānuyogā hīnā gammā
pothujjanikā anariyā anatthasaṃhitā na nibbidāya na
virāgāya na nirodhāya na upasamāya na abhiññāya
na sambodhāya na nibbānāya saṃvattanti.
These four kinds of indulgence in pleasure, Cunda, are low,
crude, ordinary, ignoble, and pointless. They don’t lead to
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.

Katame cattāro?
What four?

Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā
attānaṃ sukheti pīṇeti.
It’s when some fool makes themselves happy and pleased
by killing living creatures.

Ayaṃ paṭhamo sukhallikānuyogo.
This is the ﬁrst kind of indulgence in pleasure.

Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā
ādiyitvā attānaṃ sukheti pīṇeti.
Furthermore, someone makes themselves happy and
pleased by theft.

Ayaṃ dutiyo sukhallikānuyogo.
This is the second kind of indulgence in pleasure.
Puna caparaṃ, cunda, idhekacco musā bhaṇitvā
bhaṇitvā attānaṃ sukheti pīṇeti.
Furthermore, someone makes themselves happy and
pleased by lying.

Ayaṃ tatiyo sukhallikānuyogo.
This is the third kind of indulgence in pleasure.

Puna caparaṃ, cunda, idhekacco pañcahi
kāmaguṇehi samappito samaṅgībhūto paricāreti.
Furthermore, someone amuses themselves, supplied and
provided with the ﬁve kinds of sensual stimulation.

Ayaṃ catuttho sukhallikānuyogo.
This is the fourth kind of indulgence in pleasure.

Ime kho, cunda, cattāro sukhallikānuyogā hīnā
gammā pothujjanikā anariyā anatthasaṃhitā na
nibbidāya na virāgāya na nirodhāya na upasamāya na
abhiññāya na sambodhāya na nibbānāya saṃvattanti.
These are the four kinds of indulgence in pleasure that are
low, crude, ordinary, ignoble, and pointless. They don’t lead
to disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā
paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might
say,

‘ime cattāro sukhallikānuyoge anuyuttā samaṇā
sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan live indulging in
pleasure in these four ways.’

Te vo ‘mā hevaṃ’ tissu vacanīyā.
They should be told, ‘Not so!’

Na te vo sammā vadamānā vadeyyuṃ,
abbhācikkheyyuṃ asatā abhūtena.
It isn’t right to say that about you; it misrepresents you with
an untruth.

Cattārome, cunda, sukhallikānuyogā
ekantanibbidāya virāgāya nirodhāya upasamāya
abhiññāya sambodhāya nibbānāya saṃvattanti.
These four kinds of indulgence in pleasure, when developed
and cultivated, lead solely to disillusionment, dispassion,
cessation, peace, insight, awakening, and extinguishment.

Katame cattāro?
What four?

Idha, cunda, bhikkhu vivicceva kāmehi vivicca
akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ
upasampajja viharati.
It’s when a mendicant, quite secluded from sensual
pleasures, secluded from unskillful qualities, enters and
remains in the ﬁrst absorption, which has the rapture and
bliss born of seclusion, while placing the mind and keeping
it connected.

Ayaṃ paṭhamo sukhallikānuyogo.
This is the ﬁrst kind of indulgence in pleasure.

Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ
vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja
viharati.
Furthermore, as the placing of the mind and keeping it
connected are stilled, a mendicant enters and remains in
the second absorption. It has the rapture and bliss born of
immersion, with internal clarity and conﬁdence, and uniﬁed
mind, without placing the mind and keeping it connected.

Ayaṃ dutiyo sukhallikānuyogo.
This is the second kind of indulgence in pleasure.

Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā … pe
… tatiyaṃ jhānaṃ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant
enters and remains in the third absorption. They meditate
with equanimity, mindful and aware, personally
experiencing the bliss of which the noble ones declare,
‘Equanimous and mindful, one meditates in bliss.’

Ayaṃ tatiyo sukhallikānuyogo.
This is the third kind of indulgence in pleasure.

Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā
dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ
upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending
former happiness and sadness, a mendicant enters and
remains in the fourth absorption. It is without pleasure or
pain, with pure equanimity and mindfulness.

Ayaṃ catuttho sukhallikānuyogo.
This is the fourth kind of indulgence in pleasure.

Ime kho, cunda, cattāro sukhallikānuyogā
ekantanibbidāya virāgāya nirodhāya upasamāya
abhiññāya sambodhāya nibbānāya saṃvattanti.
These are the four kinds of indulgence in pleasure which,
when developed and cultivated, lead solely to
disillusionment, dispassion, cessation, peace, insight,
awakening, and extinguishment.
Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā
paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might
say,

‘ime cattāro sukhallikānuyoge anuyuttā samaṇā
sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan live indulging in
pleasure in these four ways.’

Te vo ‘evaṃ’ tissu vacanīyā.
They should be told, ‘Exactly so!’

Sammā te vo vadamānā vadeyyuṃ, na te vo
abbhācikkheyyuṃ asatā abhūtena.
It’s right to say that about you; it doesn’t misrepresent you
with an untruth.

10. Sukhallikānuyogānisaṃsa
10. The Beneﬁts of Indulgence in Pleasure

Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ
aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might
say,

‘ime panāvuso, cattāro sukhallikānuyoge
anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā
pāṭikaṅkhā’ti?
‘How many fruits and beneﬁts may be expected by those
who live indulging in pleasure in these four ways?’

Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,
‘ime kho, āvuso, cattāro sukhallikānuyoge
anuyuttānaṃ viharataṃ cattāri phalāni cattāro
ānisaṃsā pāṭikaṅkhā.
‘Four beneﬁts may be expected by those who live indulging
in pleasure in these four ways.

Katame cattāro?
What four?

Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā
sotāpanno hoti avinipātadhammo niyato
sambodhiparāyaṇo.
Firstly, with the ending of three fetters a mendicant
becomes a stream-enterer, not liable to be reborn in the
underworld, bound for awakening.

Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso.
This is the ﬁrst fruit and beneﬁt.

Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ
saṃyojanānaṃ parikkhayā rāgadosamohānaṃ
tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ
āgantvā dukkhassantaṃ karoti.
Furthermore, a mendicant—with the ending of three
fetters, and the weakening of greed, hate, and delusion—
becomes a once-returner. They come back to this world
once only, then make an end of suﬀering.

Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso.
This is the second fruit and beneﬁt.

Puna caparaṃ, āvuso, bhikkhu pañcannaṃ
orambhāgiyānaṃ saṃyojanānaṃ parikkhayā
opapātiko hoti, tattha parinibbāyī anāvattidhammo
tasmā lokā.
Furthermore, with the ending of the ﬁve lower fetters, a
mendicant is reborn spontaneously and will become
extinguished there, not liable to return from that world.

Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso.
This is the third fruit and beneﬁt.

Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā
anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva
dhamme sayaṃ abhiññā sacchikatvā upasampajja
viharati.
Furthermore, a mendicant realizes the undeﬁled freedom
of heart and freedom by wisdom in this very life, and lives
having realized it with their own insight due to the ending
of deﬁlements.

Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso.
This is the fourth fruit and beneﬁt.

Ime kho, āvuso, cattāro sukhallikānuyoge
anuyuttānaṃ viharataṃ imāni cattāri phalāni,
cattāro ānisaṃsā pāṭikaṅkhā’ti.
These four beneﬁts may be expected by those who live
indulging in pleasure in these four ways.’

11. Khīṇāsavaabhabbaṭhāna
11. Things Impossible for the Perfected

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā
paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might
say,

‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan are inconsistent.’
Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,

‘atthi kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena sāvakānaṃ dhammā
desitā paññattā yāvajīvaṃ anatikkamanīyā.
‘Reverends, these things have been taught and pointed out
for his disciples by the Blessed One, who knows and sees,
the perfected one, the fully awakened Buddha, not to be
transgressed so long as life lasts.

Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā
gambhīranemo sunikhāto acalo asampavedhī;
Suppose there was a boundary pillar or an iron pillar with
deep foundations, ﬁrmly embedded, imperturbable and
unshakable.

evameva kho, āvuso, tena bhagavatā jānatā passatā
arahatā sammāsambuddhena sāvakānaṃ dhammā
desitā paññattā yāvajīvaṃ anatikkamanīyā.
In the same way, these things have been taught and pointed
out for his disciples by the Blessed One, who knows and
sees, the perfected one, the fully awakened Buddha, not to
be transgressed so long as life lasts.

Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā
katakaraṇīyo ohitabhāro anuppattasadattho
parikkhīṇabhavasaṃyojano sammadaññāvimutto,
abhabbo so nava ṭhānāni ajjhācarituṃ.
A mendicant who is perfected—with deﬁlements ended,
who has completed the spiritual journey, done what had to
be done, laid down the burden, achieved their own true
goal, utterly ended the fetters of rebirth, and is rightly
freed through enlightenment—can’t transgress in nine
respects.
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ
jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu
adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo
khīṇāsavo bhikkhu methunaṃ dhammaṃ
paṭisevituṃ; abhabbo khīṇāsavo bhikkhu
sampajānamusā bhāsituṃ; abhabbo khīṇāsavo
bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ,
seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo
bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo
bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo
bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo
bhikkhu bhayāgatiṃ gantuṃ.
A mendicant with deﬁlements ended can’t deliberately take
the life of a living creature, take something with the
intention to steal, have sex, tell a deliberate lie, or store up
goods for their own enjoyment like they did as a lay person.
And they can’t make decisions prejudiced by favoritism,
hostility, stupidity, or cowardice.

Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā
katakaraṇīyo ohitabhāro anuppattasadattho
parikkhīṇabhavasaṃyojano sammadaññāvimutto,
abhabbo so imāni nava ṭhānāni ajjhācaritun’ti.
A mendicant who is perfected can’t transgress in these nine
respects.’

12. Pañhābyākaraṇa
12. Questions and Answers

Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ
aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might
say,
‘atītaṃ kho addhānaṃ ārabbha samaṇo gotamo
atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho
anāgataṃ addhānaṃ ārabbha atīrakaṃ
ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ
kathaṃsū’ti?
‘The ascetic Gotama demonstrates boundless knowledge
and vision of the past, but not of the future. What’s up with
that?’

Te ca aññatitthiyā paribbājakā aññavihitakena
ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ
paññapetabbaṃ maññanti yathariva bālā abyattā.
Those wanderers, like incompetent fools, seem to imagine
that one kind of knowledge and vision can be demonstrated
by means of another kind of knowledge and vision.

Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa
satānusāriñāṇaṃ hoti;
Regarding the past, the Realized One has knowledge
stemming from memory.

so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati.
He recollects as far as he wants.

Anāgatañca kho addhānaṃ ārabbha tathāgatassa
bodhijaṃ ñāṇaṃ uppajjati:
Regarding the future, the Realized One has the knowledge
born of awakening:

‘ayamantimā jāti, natthi dāni punabbhavo’ti.
‘This is my last rebirth. Now there are no more future lives.’

Atītañcepi, cunda, hoti abhūtaṃ atacchaṃ
anatthasaṃhitaṃ, na taṃ tathāgato byākaroti.
If a question about the past is untrue, false, and pointless,
the Realized One does not reply.
Atītañcepi, cunda, hoti bhūtaṃ tacchaṃ
anatthasaṃhitaṃ, tampi tathāgato na byākaroti.
If a question about the past is true and substantive, but
pointless, he does not reply.

Atītañcepi, cunda, hoti bhūtaṃ tacchaṃ
atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa
pañhassa veyyākaraṇāya.
If a question about the past is true, substantive, and
beneﬁcial, he knows the right time to reply.

Anāgatañcepi, cunda, hoti abhūtaṃ atacchaṃ
anatthasaṃhitaṃ, na taṃ tathāgato byākaroti … pe …
tassa pañhassa veyyākaraṇāya.
And the Realized One replies to questions about the future
or the present in the same way.

Paccuppannañcepi, cunda, hoti abhūtaṃ atacchaṃ
anatthasaṃhitaṃ, na taṃ tathāgato byākaroti.

Paccuppannañcepi, cunda, hoti bhūtaṃ tacchaṃ
anatthasaṃhitaṃ, tampi tathāgato na byākaroti.

Paccuppannañcepi, cunda, hoti bhūtaṃ tacchaṃ
atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa
pañhassa veyyākaraṇāya.

Iti kho, cunda, atītānāgatapaccuppannesu dhammesu
tathāgato kālavādī bhūtavādī atthavādī dhammavādī
vinayavādī, tasmā ‘tathāgato’ti vuccati.
And so the Realized One has speech that’s well-timed, true,
meaningful, in line with the teaching and training. That’s
why he’s called the ‘Realized One’.
Yañca kho, cunda, sadevakassa lokassa samārakassa
sabrahmakassa sassamaṇabrāhmaṇiyā pajāya
sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ
pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ
tathāgatena abhisambuddhaṃ,
In this world—with its gods, Māras, and Brahmās, this
population with its ascetics and brahmins, its gods and
humans—whatever is seen, heard, thought, known, sought,
and explored by the mind, all that has been understood by
the Realized One.

tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.

Yañca, cunda, rattiṃ tathāgato anuttaraṃ
sammāsambodhiṃ abhisambujjhati, yañca rattiṃ
anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ
etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ
tatheva hoti no aññathā,
From the night when the Realized One understands the
supreme perfect awakening until the night he becomes fully
extinguished—through the natural principle of
extinguishment, without anything left over—everything he
speaks, says, and expresses is real, not otherwise.

tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.

Yathāvādī, cunda, tathāgato tathākārī, yathākārī
tathāvādī.
The Realized One does as he says, and says as he does.

Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā
‘tathāgato’ti vuccati.
Since this is so, that’s why he’s called the ‘Realized One’.
Sadevake loke, cunda, samārake sabrahmake
sassamaṇabrāhmaṇiyā pajāya sadevamanussāya
tathāgato abhibhū anabhibhūto aññadatthudaso
vasavattī, tasmā ‘tathāgato’ti vuccati.
In this world—with its gods, Māras and Brahmās, this
population with its ascetics and brahmins, gods and humans
—the Realized One is the undefeated, the champion, the
universal seer, the wielder of power.

13. Abyākataṭṭhāna
13. The Undeclared Points

Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā
paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might
say,

‘kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā,
idameva saccaṃ moghamaññan’ti?
‘Is this your view: “A Realized One exists after death. This is
the only truth, other ideas are silly”?’

Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,

‘abyākataṃ kho etaṃ, āvuso, bhagavatā:
‘Reverend, this has not been declared by the Buddha.’

“hoti tathāgato paraṃ maraṇā, idameva saccaṃ
moghamaññan”’ti.

Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ
aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
The wanderers might say,
‘kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā,
idameva saccaṃ moghamaññan’ti?
‘Then is this your view: “A Realized One doesn’t exist after
death. This is the only truth, other ideas are silly”?’

Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,

‘etampi kho, āvuso, bhagavatā abyākataṃ:
‘This too has not been declared by the Buddha.’

“na hoti tathāgato paraṃ maraṇā, idameva saccaṃ
moghamaññan”’ti.

Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ
aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
The wanderers might say,

‘kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ
maraṇā, idameva saccaṃ moghamaññan’ti?
‘Then is this your view: “A Realized One both exists and
doesn’t exist after death. This is the only truth, other ideas
are silly”?’

Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,

‘abyākataṃ kho etaṃ, āvuso, bhagavatā:
‘This too has not been declared by the Buddha.’

“hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva
saccaṃ moghamaññan”’ti.
Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ
aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
The wanderers might say,

‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ
maraṇā, idameva saccaṃ moghamaññan’ti?
‘Then is this your view: “A Realized One neither exists nor
doesn’t exist after death. This is the only truth, other ideas
are silly”?’

Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,

‘etampi kho, āvuso, bhagavatā abyākataṃ:
‘This too has not been declared by the Buddha.’

“neva hoti na na hoti tathāgato paraṃ maraṇā,
idameva saccaṃ moghamaññan”’ti.

Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ
aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
The wanderers might say,

‘kasmā panetaṃ, āvuso, samaṇena gotamena
abyākatan’ti?
‘But why has this not been declared by the ascetic Gotama?’

Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,

‘na hetaṃ, āvuso, atthasaṃhitaṃ na
dhammasaṃhitaṃ na ādibrahmacariyakaṃ na
nibbidāya na virāgāya na nirodhāya na upasamāya na
abhiññāya na sambodhāya na nibbānāya saṃvattati,
tasmā taṃ bhagavatā abyākatan’ti.
‘Because it’s not beneﬁcial or relevant to the fundamentals
of the spiritual life. It doesn’t lead to disillusionment,
dispassion, cessation, peace, insight, awakening, and
extinguishment. That’s why it hasn’t been declared by the
Buddha.’

14. Byākataṭṭhāna
14. The Declared Points

Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ
aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
It’s possible that wanderers who follow other paths might
say,

‘kiṃ panāvuso, samaṇena gotamena byākatan’ti?
‘But what has been declared by the ascetic Gotama?’

Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,

‘idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ,
ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā
byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso,
bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī
paṭipadāti kho, āvuso, bhagavatā byākatan’ti.
‘What has been declared by the Buddha is this: “This is
suﬀering”—“This is the origin of suﬀering”—“This is the
cessation of suﬀering”—“This is the practice that leads to
the cessation of suﬀering.”’

Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ
aññatitthiyā paribbājakā evaṃ vadeyyuṃ:
The wanderers might say,
‘kasmā panetaṃ, āvuso, samaṇena gotamena
byākatan’ti?
‘But why has this been declared by the ascetic Gotama?’

Evaṃvādino, cunda, aññatitthiyā paribbājakā
evamassu vacanīyā:
You should say to them,

‘etañhi, āvuso, atthasaṃhitaṃ, etaṃ
dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ
ekantanibbidāya virāgāya nirodhāya upasamāya
abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā
taṃ bhagavatā byākatan’ti.
‘Because it’s beneﬁcial and relevant to the fundamentals of
the spiritual life. It leads to disillusionment, dispassion,
cessation, peace, insight, awakening, and extinguishment.
That’s why it has been declared by the Buddha.’

15. Pubbantasahagatadiṭṭhinissaya
15. Views of the Past

Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi
vo mayā byākatā, yathā te byākātabbā.
Cunda, I have explained to you as they should be explained
the views that some rely on regarding the past.

Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā
byākarissāmi?
Shall I explain them to you in the wrong way?

Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi
vo mayā byākatā, yathā te byākātabbā.
I have explained to you as they should be explained the
views that some rely on regarding the future.
Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā
byākarissāmi?
Shall I explain them to you in the wrong way?

Katame ca te, cunda, pubbantasahagatā
diṭṭhinissayā, ye vo mayā byākatā, yathā te
byākātabbā.
What are the views that some rely on regarding the past?

Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā
byākarissāmi?

Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
There are some ascetics and brahmins who have this
doctrine and view:

‘sassato attā ca loko ca, idameva saccaṃ
moghamaññan’ti.
‘The self and the cosmos are eternal. This is the only truth,
other ideas are silly.’

Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
There are some ascetics and brahmins who have this
doctrine and view:

‘asassato attā ca loko ca … pe …
‘The self and the cosmos are not eternal,

sassato ca asassato ca attā ca loko ca …
or both eternal and not eternal,

neva sassato nāsassato attā ca loko ca …
or neither eternal nor not eternal.
sayaṃkato attā ca loko ca …
The self and the cosmos are made by oneself,

paraṃkato attā ca loko ca …
or made by another,

sayaṃkato ca paraṃkato ca attā ca loko ca …
or made by both oneself and another,

asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca
loko ca, idameva saccaṃ moghamaññan’ti.
or they have arisen by chance, not made by oneself or
another.

‘Sassataṃ sukhadukkhaṃ …
Pleasure and pain are eternal,

asassataṃ sukhadukkhaṃ …
or not eternal,

sassatañca asassatañca sukhadukkhaṃ …
or both eternal and not eternal,

nevasassataṃ nāsassataṃ sukhadukkhaṃ …
or neither eternal nor not eternal.

sayaṃkataṃ sukhadukkhaṃ …
Pleasure and pain are made by oneself,

paraṃkataṃ sukhadukkhaṃ …
or made by another,

sayaṃkatañca paraṃkatañca sukhadukkhaṃ …
or made by both oneself and another,
asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ
sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti.
or they have arisen by chance, not made by oneself or
another. This is the only truth, other ideas are silly.’

Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
Regarding this, I go up to the ascetics and brahmins whose
view is that

‘sassato attā ca loko ca, idameva saccaṃ
moghamaññan’ti.
the self and the cosmos are eternal,

Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
and say,

‘atthi nu kho idaṃ, āvuso, vuccati:
‘Reverends, is this what you say,

“sassato attā ca loko cā”’ti?
“The self and the cosmos are eternal”?’

Yañca kho te evamāhaṃsu:
But when they say, ‘Yes!

‘idameva saccaṃ moghamaññan’ti.
This is the only truth, other ideas are silly,’

Taṃ tesaṃ nānujānāmi.
I don’t acknowledge that.

Taṃ kissa hetu?
Why is that?

Aññathāsaññinopi hettha, cunda, santeke sattā.
Because there are beings who have diﬀerent opinions on
this topic.

Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā
samasamaṃ samanupassāmi kuto bhiyyo.
I don’t see any such expositions that are equal to my own,
still less superior.

Atha kho ahameva tattha bhiyyo yadidaṃ
adhipaññatti.
Rather, I am the one who is superior when it comes to the
higher exposition.

Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
Regarding this, I go up to the ascetics and brahmins who
assert all the other views as described above.

‘asassato attā ca loko ca …

sassato ca asassato ca attā ca loko ca …

nevasassato nāsassato attā ca loko ca …

sayaṃkato attā ca loko ca …

paraṃkato attā ca loko ca …

sayaṃkato ca paraṃkato ca attā ca loko ca …

asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca
loko ca …

sassataṃ sukhadukkhaṃ …

asassataṃ sukhadukkhaṃ …
sassatañca asassatañca sukhadukkhaṃ …

nevasassataṃ nāsassataṃ sukhadukkhaṃ …

sayaṃkataṃ sukhadukkhaṃ …

paraṃkataṃ sukhadukkhaṃ …

sayaṃkatañca paraṃkatañca sukhadukkhaṃ …

asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ
sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti.

Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:

‘atthi nu kho idaṃ, āvuso, vuccati:

“asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ
sukhadukkhan”’ti?

Yañca kho te evamāhaṃsu:

‘idameva saccaṃ moghamaññan’ti.

Taṃ tesaṃ nānujānāmi.
And in each case, I don’t acknowledge that.

Taṃ kissa hetu?
Why is that?

Aññathāsaññinopi hettha, cunda, santeke sattā.
Because there are beings who have diﬀerent opinions on
this topic.
Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā
samasamaṃ samanupassāmi kuto bhiyyo.
I don’t see any such expositions that are equal to my own,
still less superior.

Atha kho ahameva tattha bhiyyo yadidaṃ
adhipaññatti.
Rather, I am the one who is superior when it comes to the
higher exposition.

Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā,
ye vo mayā byākatā, yathā te byākātabbā.
These are the views that some rely on regarding the past.

Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā
byākarissāmi?

16. Aparantasahagatadiṭṭhinissaya
16. Views of the Future

Katame ca te, cunda, aparantasahagatā diṭṭhinissayā,
ye vo mayā byākatā, yathā te byākātabbā.
What are the views that some rely on regarding the future?

Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā
byākarissāmi?

Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
There are some ascetics and brahmins who have this
doctrine and view:

‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ
moghamaññan’ti.
‘The self is physical and sound after death,
Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:

‘arūpī attā hoti …
or it is non-physical,

rūpī ca arūpī ca attā hoti …
or both physical and non-physical,

nevarūpī nārūpī attā hoti …
or neither physical nor non-physical,

saññī attā hoti …
or percipient,

asaññī attā hoti …
or non-percipient,

nevasaññīnāsaññī attā hoti …
or neither percipient nor non-percipient,

attā ucchijjati vinassati na hoti paraṃ maraṇā,
idameva saccaṃ moghamaññan’ti.
or the self is annihilated and destroyed when the body
breaks up, and doesn’t exist after death. This is the only
truth, other ideas are silly.’

Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
Regarding this, I go up to the ascetics and brahmins whose
view is that

‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ
moghamaññan’ti.
the self is physical and sound after death,
Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:
and say,

‘atthi nu kho idaṃ, āvuso, vuccati:
‘Reverends, is this what you say,

“rūpī attā hoti arogo paraṃ maraṇā”’ti?
“The self is physical and sound after death”?’

Yañca kho te evamāhaṃsu:
But when they say, ‘Yes!

‘idameva saccaṃ moghamaññan’ti.
This is the only truth, other ideas are silly,’

Taṃ tesaṃ nānujānāmi.
I don’t acknowledge that.

Taṃ kissa hetu?
Why is that?

Aññathāsaññinopi hettha, cunda, santeke sattā.
Because there are beings who have diﬀerent opinions on
this topic.

Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā
samasamaṃ samanupassāmi kuto bhiyyo.
I don’t see any such expositions that are equal to my own,
still less superior.

Atha kho ahameva tattha bhiyyo yadidaṃ
adhipaññatti.
Rather, I am the one who is superior when it comes to the
higher exposition.
Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino
evaṃdiṭṭhino:
Regarding this, I go up to the ascetics and brahmins who
assert all the other views as described above.

‘arūpī attā hoti …

rūpī ca arūpī ca attā hoti …

nevarūpīnārūpī attā hoti …

saññī attā hoti …

asaññī attā hoti …

nevasaññīnāsaññī attā hoti …

attā ucchijjati vinassati na hoti paraṃ maraṇā,
idameva saccaṃ moghamaññan’ti.

Tyāhaṃ upasaṅkamitvā evaṃ vadāmi:

‘atthi nu kho idaṃ, āvuso, vuccati:

“attā ucchijjati vinassati na hoti paraṃ maraṇā”’ti?

Yañca kho te, cunda, evamāhaṃsu:

‘idameva saccaṃ moghamaññan’ti.

Taṃ tesaṃ nānujānāmi.
And in each case, I don’t acknowledge that.

Taṃ kissa hetu?
Why is that?
Aññathāsaññinopi hettha, cunda, santeke sattā.
Because there are beings who have diﬀerent opinions on
this topic.

Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā
samasamaṃ samanupassāmi, kuto bhiyyo.
I don’t see any such expositions that are equal to my own,
still less superior.

Atha kho ahameva tattha bhiyyo yadidaṃ
adhipaññatti.
Rather, I am the one who is superior when it comes to the
higher exposition.

Ime kho te, cunda, aparantasahagatā diṭṭhinissayā,
ye vo mayā byākatā, yathā te byākātabbā.
These are the views that some rely on regarding the future,
which I have explained to you as they should be explained.

Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā
byākarissāmi?
Shall I explain them to you in the wrong way?

Imesañca, cunda, pubbantasahagatānaṃ
diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ
diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ
mayā cattāro satipaṭṭhānā desitā paññattā.
I have taught and pointed out the four kinds of mindfulness
meditation for giving up and going beyond all these views of
the past and the future.

Katame cattāro?
What four?

Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā vineyya loke abhijjhādomanassaṃ.
It’s when a mendicant meditates by observing an aspect of
the body—keen, aware, and mindful, rid of desire and
aversion for the world.

Vedanāsu vedanānupassī … pe …
They meditate observing an aspect of feelings …

citte cittānupassī … pe …
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhādomanassaṃ.
principles—keen, aware, and mindful, rid of desire and
aversion for the world.

Imesañca, cunda, pubbantasahagatānaṃ
diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ
diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ
mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.
These are the four kinds of mindfulness meditation that I
have taught for giving up and going beyond all these views
of the past and the future.”

Tena kho pana samayena āyasmā upavāṇo bhagavato
piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.
Now at that time Venerable Upavāṇa was standing behind
the Buddha fanning him.

Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca:
He said to the Buddha,

“acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!

Pāsādiko vatāyaṃ, bhante, dhammapariyāyo;
This exposition of the teaching is impressive, sir,
supāsādiko vatāyaṃ, bhante, dhammapariyāyo, ko
nāmāyaṃ, bhante, dhammapariyāyo”ti?
it is very impressive. Sir, what is the name of this exposition
of the teaching?”

“Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ
‘pāsādiko’ tveva naṃ dhārehī”ti.
“Well, Upavāṇa, you may remember this exposition of the
teaching as ‘The Impressive Discourse’.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā upavāṇo bhagavato bhāsitaṃ
abhinandīti.
Satisﬁed, Venerable Upavāṇa was happy with what the
Buddha said.

Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.
30. Lakkhaṇasutta - The Marks
of a Great Man
Dīgha Nikāya 30 - Long Discourses 30

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati
jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s
Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhaddante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Dvattiṃsimāni, bhikkhave, mahāpurisassa
mahāpurisalakkhaṇāni, yehi samannāgatassa
mahāpurisassa dveva gatiyo bhavanti anaññā.
“There are thirty-two marks of a great man. A great man
who possesses these has only two possible destinies, no
other.

Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī
dhammiko dhammarājā cāturanto vijitāvī
janapadatthāvariyappatto sattaratanasamannāgato.
If he stays at home he becomes a king, a wheel-turning
monarch, a just and principled king. His dominion extends
to all four sides, he achieves stability in the country, and he
possesses the seven treasures.

Tassimāni satta ratanāni bhavanti;
He has the following seven treasures:

Seyyathidaṃ—cakkaratanaṃ hatthiratanaṃ
assaratanaṃ maṇiratanaṃ itthiratanaṃ
gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ.
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.

Parosahassaṃ kho panassa puttā bhavanti sūrā
vīraṅgarūpā parasenappamaddanā.
He has over a thousand sons who are valiant and heroic,
crushing the armies of his enemies.

So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena
asatthena dhammena abhivijiya ajjhāvasati.
After conquering this land girt by sea, he reigns by
principle, without rod or sword.

Sace kho pana agārasmā anagāriyaṃ pabbajati,
arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.
But if he goes forth from the lay life to homelessness, he
becomes a perfected one, a fully awakened Buddha, who
draws back the veil from the world.

Katamāni ca tāni, bhikkhave, dvattiṃsa
mahāpurisassa mahāpurisalakkhaṇāni, yehi
samannāgatassa mahāpurisassa dveva gatiyo
bhavanti anaññā?
And what are the thirty-two marks?
Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …

sace kho pana agārasmā anagāriyaṃ pabbajati,
arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.

Idha, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti.
Yampi, bhikkhave, mahāpuriso suppatiṭṭhitapādo
hoti, idampi, bhikkhave, mahāpurisassa
mahāpurisalakkhaṇaṃ bhavati.
He has well-planted feet.

Puna caparaṃ, bhikkhave, mahāpurisassa
heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni
sanemikāni sanābhikāni sabbākāraparipūrāni.
Yampi, bhikkhave, mahāpurisassa heṭṭhāpādatalesu
cakkāni jātāni honti sahassārāni sanemikāni
sanābhikāni sabbākāraparipūrāni, idampi,
bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ
bhavati.
On the soles of his feet there are thousand-spoked wheels,
with rims and hubs, complete in every detail.

Puna caparaṃ, bhikkhave, mahāpuriso āyatapaṇhi
hoti … pe …
He has projecting heels.

dīghaṅguli hoti …
He has long ﬁngers.

mudutalunahatthapādo hoti …
His hands and feet are tender.

jālahatthapādo hoti …
His hands and feet cling gracefully.

ussaṅkhapādo hoti …
His feet are arched.

eṇijaṅgho hoti …
His calves are like those of an antelope.

ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni
parimasati parimajjati …
When standing upright and not bending over, the palms of
both hands touch the knees.

kosohitavatthaguyho hoti …
His private parts are retracted.

suvaṇṇavaṇṇo hoti kañcanasannibhattaco …
He is gold colored; his skin has a golden sheen.

sukhumacchavi hoti, sukhumattā chaviyā rajojallaṃ
kāye na upalimpati …
He has delicate skin, so delicate that dust and dirt don’t
stick to his body.

ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni …
His hairs grow one per pore.

uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni
añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni
…
His hairs stand up; they’re blue-black and curl clockwise.

brahmujugatto hoti …
His body is as straight as Brahmā’s.

sattussado hoti …
He has bulging muscles in seven places.

sīhapubbaddhakāyo hoti …
His chest is like that of a lion.

citantaraṃso hoti …
The gap between the shoulder-blades is ﬁlled in.

nigrodhaparimaṇḍalo hoti, yāvatakvassa kāyo
tāvatakvassa byāmo yāvatakvassa byāmo tāvatakvassa
kāyo …
He has the proportional circumference of a banyan tree:
the span of his arms equals the height of his body.

samavaṭṭakkhandho hoti …
His torso is cylindrical.

rasaggasaggī hoti …
He has an excellent sense of taste.

sīhahanu hoti …
His jaw is like that of a lion.

cattālīsadanto hoti …
He has forty teeth.

samadanto hoti …
His teeth are even.

aviraḷadanto hoti …
His teeth have no gaps.

susukkadāṭho hoti …
His teeth are perfectly white.

pahūtajivho hoti …
He has a large tongue.

brahmassaro hoti karavīkabhāṇī …
He has the voice of Brahmā, like a cuckoo’s call.

abhinīlanetto hoti …
His eyes are deep blue.

gopakhumo hoti …
He has eyelashes like a cow’s.

uṇṇā bhamukantare jātā hoti, odātā
mudutūlasannibhā. Yampi, bhikkhave,
mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā
mudutūlasannibhā, idampi, bhikkhave,
mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.
Between his eyebrows there grows a tuft, soft and white
like cotton-wool.

Puna caparaṃ, bhikkhave, mahāpuriso uṇhīsasīso
hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti,
idampi, bhikkhave, mahāpurisassa
mahāpurisalakkhaṇaṃ bhavati.
His head is shaped like a turban.

Imāni kho tāni, bhikkhave, dvattiṃsa mahāpurisassa
mahāpurisalakkhaṇāni, yehi samannāgatassa
mahāpurisassa dveva gatiyo bhavanti anaññā.
These are the thirty-two marks of a great man. A great man
who possesses these has only two possible destinies, no
other.

Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe …

sace kho pana agārasmā anagāriyaṃ pabbajati,
arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.

Imāni kho, bhikkhave, dvattiṃsa mahāpurisassa
mahāpurisalakkhaṇāni bāhirakāpi isayo dhārenti, no
ca kho te jānanti:
Seers outside of Buddhism remember these marks, but they
do not know

‘imassa kammassa kaṭattā idaṃ lakkhaṇaṃ
paṭilabhatī’ti.
the speciﬁc deeds performed in the past to obtain each
mark.

1. Suppatiṭṭhitapādatālakkhaṇaṃ
1. Well-Planted Feet

Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ
bhavaṃ purimaṃ niketaṃ pubbe manussabhūto
samāno daḷhasamādāno ahosi kusalesu dhammesu,
avatthitasamādāno kāyasucarite vacīsucarite
manosucarite dānasaṃvibhāge sīlasamādāne
uposathupavāse matteyyatāya petteyyatāya
sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya
aññataraññataresu ca adhikusalesu dhammesu.
In some past lives, past existences, past abodes the
Realized One was reborn as a human being. He ﬁrmly
undertook and persisted in skillful behaviors such as good
conduct by way of body, speech, giving and sharing, taking
precepts, observing the sabbath, paying due respect to
mother and father, ascetics and brahmins, honoring the
elders in the family, and various other things pertaining to
skillful behaviors.

So tassa kammassa kaṭattā upacitattā ussannattā
vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ
saggaṃ lokaṃ upapajjati.
Due to performing, accumulating, heaping up, and
amassing those deeds, when his body broke up, after death,
he was reborn in a good place, a heavenly realm.
So tattha aññe deve dasahi ṭhānehi adhiggaṇhāti
dibbena āyunā dibbena vaṇṇena dibbena sukhena
dibbena yasena dibbena ādhipateyyena dibbehi
rūpehi dibbehi saddehi dibbehi gandhehi dibbehi
rasehi dibbehi phoṭṭhabbehi.
There he surpassed the other gods in ten respects: divine
life span, beauty, happiness, glory, sovereignty, sights,
sounds, smells, tastes, and touches.

So tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati.
When he passed away from there and came back to this
state of existence he obtained this mark of a great man:

Suppatiṭṭhitapādo hoti.
he has well-planted feet.

Samaṃ pādaṃ bhūmiyaṃ nikkhipati, samaṃ
uddharati, samaṃ sabbāvantehi pādatalehi bhūmiṃ
phusati.
He places his foot on the ground evenly, raises it evenly, and
touches the ground evenly with the whole sole of his foot.

So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī dhammiko
dhammarājā cāturanto vijitāvī
janapadatthāvariyappatto sattaratanasamannāgato.
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

Tassimāni satta ratanāni bhavanti;
He has the following seven treasures:

Parosahassaṃ kho panassa puttā bhavanti sūrā
vīraṅgarūpā parasenappamaddanā.
He has over a thousand sons who are valiant and heroic,
crushing the armies of his enemies.

So imaṃ pathaviṃ sāgarapariyantaṃ
akhilamanimittamakaṇṭakaṃ iddhaṃ phītaṃ
khemaṃ sivaṃ nirabbudaṃ adaṇḍena asatthena
dhammena abhivijiya ajjhāvasati.
After conquering this land girt by sea—free of harassment
by bandits, successful and prosperous, safe, blessed, and
untroubled—he reigns by principle, without rod or sword.

Rājā samāno kiṃ labhati?
And what does he obtain as king?

Akkhambhiyo hoti kenaci manussabhūtena
paccatthikena paccāmittena.
He can’t be stopped by any human foe or enemy.

Rājā samāno idaṃ labhati.
That’s what he obtains as king.

Buddho samāno kiṃ labhati?
And what does he obtain as Buddha?
Akkhambhiyo hoti abbhantarehi vā bāhirehi vā
paccatthikehi paccāmittehi rāgena vā dosena vā
mohena vā samaṇena vā brāhmaṇena vā devena vā
mārena vā brahmunā vā kenaci vā lokasmiṃ.
He can’t be stopped by any foe or enemy whether internal
or external; nor by greed, hate, or delusion; nor by any
ascetic or brahmin or god or Māra or Brahmā or by anyone
in the world.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Sacce ca dhamme ca dame ca saṃyame,
“Truth, principle, self-control, and restraint;

Soceyyasīlālayuposathesu ca;
purity, precepts, and observing the sabbath;

Dāne ahiṃsāya asāhase rato,
giving, harmlessness, delighting in non-violence—

Daḷhaṃ samādāya samattamācari.
ﬁrmly undertaking these things, he lived accordingly.

So tena kammena divaṃ samakkami,
By means of these deeds he went to heaven,

Sukhañca khiḍḍāratiyo ca anvabhi;
where he enjoyed happiness and merriment.
Tato cavitvā punarāgato idha,
After passing away from there to here,

Samehi pādehi phusī vasundharaṃ.
he steps evenly on this rich earth.

Byākaṃsu veyyañjanikā samāgatā,
The gathered soothsayers predicted

Samappatiṭṭhassa na hoti khambhanā;
that there is no stopping one of such even tread,

Gihissa vā pabbajitassa vā puna,
as householder or renunciate.

Taṃ lakkhaṇaṃ bhavati tadatthajotakaṃ.
That’s the meaning shown by this mark.

Akkhambhiyo hoti agāramāvasaṃ,
While living at home he cannot be stopped,

Parābhibhū sattubhi nappamaddano;
he defeats his foes, and cannot be beaten.

Manussabhūtenidha hoti kenaci,
Due to the fruit of that deed,

Akkhambhiyo tassa phalena kammuno.
he cannot be stopped by any human.

Sace ca pabbajjamupeti tādiso,
But if he chooses the life gone forth,

Nekkhammachandābhirato vicakkhaṇo;
seeing clearly, loving renunciation,
Aggo na so gacchati jātu khambhanaṃ,
not even the best can hope to stop him;

Naruttamo esa hi tassa dhammatā”ti.
this is the nature of the supreme person.”

2. Pādatalacakkalakkhaṇaṃ
2. Wheels on the Feet

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

bahujanassa sukhāvaho ahosi, ubbegauttāsabhayaṃ
apanuditā, dhammikañca rakkhāvaraṇaguttiṃ
saṃvidhātā, saparivārañca dānaṃ adāsi.
He brought happiness to many people, eliminating threats,
terror, and danger, providing just protection and security,
and giving gifts with all the trimmings.

So tassa kammassa kaṭattā upacitattā ussannattā
vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ
saggaṃ lokaṃ upapajjati … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati.
When he came back to this state of existence he obtained
this mark:

Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni
sanemikāni sanābhikāni sabbākāraparipūrāni
suvibhattantarāni.
on the soles of his feet there are thousand-spoked wheels,
with rims and hubs, complete in every detail and well
divided inside.

So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Mahāparivāro hoti;
He has a large following

mahāssa honti parivārā brāhmaṇagahapatikā
negamajānapadā gaṇakamahāmattā anīkaṭṭhā
dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.
of brahmins and householders, people of town and country,
treasury oﬀicials, military oﬀicers, guardsmen, ministers,
counselors, rulers, tax beneﬁciaries, and princes.

Rājā samāno idaṃ labhati.
That’s what he obtains as king.

Sace kho pana agārasmā anagāriyaṃ pabbajati,
arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.
But if he goes forth from the lay life to homelessness, he
becomes a fully awakened Buddha.

Buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Mahāparivāro hoti;
He has a large following
mahāssa honti parivārā bhikkhū bhikkhuniyo
upāsakā upāsikāyo devā manussā asurā nāgā
gandhabbā.
of monks, nuns, laymen, laywomen, gods, humans, demons,
dragons, and fairies.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Pure puratthā purimāsu jātisu,
“In olden days, in past lives,

Manussabhūto bahunaṃ sukhāvaho;
he brought happiness to many people,

Ubbhegauttāsabhayāpanūdano,
ridding them of fear, terror, and danger,

Guttīsu rakkhāvaraṇesu ussuko.
zealously guarding and protecting them.

So tena kammena divaṃ samakkami,
By means of these deeds he went to heaven,

Sukhañca khiḍḍāratiyo ca anvabhi;
where he enjoyed happiness and merriment.

Tato cavitvā punarāgato idha,
After passing away from there to here,
Cakkāni pādesu duvesu vindati.
wheels on his two feet are found,

Samantanemīni sahassarāni ca,
all rimmed around and thousand-spoked.

Byākaṃsu veyyañjanikā samāgatā;
The gathered soothsayers predicted,

Disvā kumāraṃ satapuññalakkhaṇaṃ,
seeing the prince with the hundred-fold mark of merits,

Parivāravā hessati sattumaddano.
that he’d have a following, subduing foes,

Tathā hi cakkāni samantanemini,
which is why he has wheels all rimmed around.

Sace na pabbajjamupeti tādiso;
If he doesn’t choose the life gone forth,

Vatteti cakkaṃ pathaviṃ pasāsati,
he’ll roll the wheel and rule the land.

Tassānuyantādha bhavanti khattiyā.
The aristocrats will be his vassals,

Mahāyasaṃ samparivārayanti naṃ,
ﬂocking to his glory.

Sace ca pabbajjamupeti tādiso;
But if he chooses the life gone forth,

Nekkhammachandābhirato vicakkhaṇo,
seeing clearly, loving renunciation,
Devā manussāsurasakkarakkhasā.
the gods, humans, demons, Sakka, and monsters;

Gandhabbanāgā vihagā catuppadā,
fairies and dragons, birds and beasts,

Anuttaraṃ devamanussapūjitaṃ;
will ﬂock to his glory,

Mahāyasaṃ samparivārayanti nan”ti.
the supreme, honored by gods and humans.”

3–5. Āyatapaṇhitāditilakkhaṇaṃ
3–5. Projecting Heels, Etc.

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosi
nihitadaṇḍo nihitasattho lajjī dayāpanno,
sabbapāṇabhūtahitānukampī vihāsi.
He gave up killing living creatures, renouncing the rod and
the sword. He was scrupulous and kind, living full of
compassion for all living beings.

So tassa kammassa kaṭattā upacitattā ussannattā
vipulattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imāni tīṇi
mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained
these three marks:

Āyatapaṇhi ca hoti, dīghaṅguli ca brahmujugatto ca.
he has projecting heels, long ﬁngers, and his body is as
straight as Brahmā’s.

So tehi lakkhaṇehi samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṃ pāleti, na
sakkā hoti antarā jīvitā voropetuṃ kenaci
manussabhūtena paccatthikena paccāmittena.
He’s long lived, preserving his life for a long time. No
human foe or enemy is able to take his life before his time.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṃ pāleti, na
sakkā hoti antarā jīvitā voropetuṃ paccatthikehi
paccāmittehi samaṇena vā brāhmaṇena vā devena vā
mārena vā brahmunā vā kenaci vā lokasmiṃ.
He’s long lived, preserving his life for a long time. No foes
or enemies—nor any ascetic or brahmin or god or Māra or
Brahmā or anyone in the world—is able to take his life
before his time.
Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Māraṇavadhabhayattano viditvā,
“Realizing for himself the horrors of death,

Paṭivirato paraṃ māraṇāyahosi;
he refrained from killing other creatures.

Tena sucaritena saggamagamā,
By that good conduct he went to heaven,

Sukataphalavipākamanubhosi.
where he enjoyed the fruit of deeds well done.

Caviya punaridhāgato samāno,
Passing away, on his return to here,

Paṭilabhati idha tīṇi lakkhaṇāni;
he obtained these three marks:

Bhavati vipuladīghapāsaṇhiko,
his projecting heels are full and long,

Brahmāva suju subho sujātagatto.
and he’s straight, beautiful, and well-formed, like Brahmā.

Subhujo susu susaṇṭhito sujāto,
Fair of limb, youthful, of good posture and breeding,
Mudutalunaṅguliyassa honti;
his ﬁngers are soft and tender and long.

Dīghā tībhi purisavaraggalakkhaṇehi,
By these three marks of an excellent man,

Cirayapanāya kumāramādisanti.
they indicated that the prince’s life would be long:

Bhavati yadi gihī ciraṃ yapeti,
‘As a householder he will live long;

Cirataraṃ pabbajati yadi tato hi;
longer still if he goes forth, due to

Yāpayati ca vasiddhibhāvanāya,
mastery in the development of psychic power.

Iti dīghāyukatāya taṃ nimittan”ti.
Thus this is the sign of long life.’”

6. Sattussadatālakkhaṇaṃ
6. Seven Bulges

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

dātā ahosi paṇītānaṃ rasitānaṃ khādanīyānaṃ
bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ.
He was a donor of ﬁne and tasty foods and drinks of all
kinds, delicious and scrumptious.

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati, sattussado hoti,
sattassa ussadā honti;
When he came back to this state of existence he obtained
this mark: he has bulging muscles in seven places.

ubhosu hatthesu ussadā honti, ubhosu pādesu ussadā
honti, ubhosu aṃsakūṭesu ussadā honti, khandhe
ussado hoti.
He has bulges on both hands, both feet, both shoulders, and
his chest.

So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Lābhī hoti paṇītānaṃ rasitānaṃ khādanīyānaṃ
bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ.
He gets ﬁne and tasty foods and drinks of all kinds,
delicious and scrumptious.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Khajjabhojjamatha leyya sāyiyaṃ,
“He used to give the very best of ﬂavors—

Uttamaggarasadāyako ahu;
scrumptious foods of every kind.

Tena so sucaritena kammunā,
Because of that good deed,

Nandane ciramabhippamodati.
he rejoiced long in Nandana heaven.

Satta cussade idhādhigacchati,
On returning to here, he got seven bulging muscles

Hatthapādamudutañca vindati;
and tender hands and feet are found.

Āhu byañjananimittakovidā,
The soothsayers expert in signs declared:

Khajjabhojjarasalābhitāya naṃ.
‘He’ll get tasty foods of all sorts
Yaṃ gihissapi tadatthajotakaṃ,
as a householder, that’s what that means.

Pabbajjampi ca tadādhigacchati;
But even if he goes forth he’ll get the same,

Khajjabhojjarasalābhiruttamaṃ,
supreme in gaining tasty foods of all sorts,

Āhu sabbagihibandhanacchidan”ti.
cutting all bonds of the lay life.’”

7–8. Karacaraṇamudujālatālakkhaṇāni
7–8. Tender and Clinging Hands

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

catūhi saṅgahavatthūhi janaṃ saṅgāhako ahosi—
He brought people together using the four ways of being
inclusive:

dānena peyyavajjena atthacariyāya samānattatāya.
giving, kindly words, taking care, and equality.

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imāni dve
mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained
these two marks:
Mudutalunahatthapādo ca hoti jālahatthapādo ca.
his hands and feet are tender, and they cling gracefully.

So tehi lakkhaṇehi samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Susaṅgahitaparijano hoti, susaṅgahitāssa honti
brāhmaṇagahapatikā negamajānapadā
gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā
pārisajjā rājāno bhogiyā kumārā.
His retinue is inclusive, cohesive, and well-managed. This
includes brahmins and householders, people of town and
country, treasury oﬀicials, military oﬀicers, guardsmen,
ministers, counselors, rulers, tax beneﬁciaries, and princes.

Rājā samāno idaṃ labhati …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Susaṅgahitaparijano hoti, susaṅgahitāssa honti
bhikkhū bhikkhuniyo upāsakā upāsikāyo devā
manussā asurā nāgā gandhabbā.
His retinue is inclusive, cohesive, and well-managed. This
includes monks, nuns, laymen, laywomen, gods, humans,
demons, dragons, and fairies.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Dānampi catthacariyatañca,
“By giving and helping others,

Piyavāditañca samānattatañca;
kindly speech, and equal treatment,

Kariyacariyasusaṅgahaṃ bahūnaṃ,
such action and conduct as brought people together,

Anavamatena guṇena yāti saggaṃ.
he went to heaven due to his esteemed virtue.

Caviya punaridhāgato samāno,
Passing away, on his return to here,

Karacaraṇamudutañca jālino ca;
the young baby prince obtained

Atirucirasuvaggudassaneyyaṃ,
hands and feet so tender and clinging,

Paṭilabhati daharo susu kumāro.
lovely, graceful, and good-looking.

Bhavati parijanassavo vidheyyo,
His retinue is loyal and manageable,

Mahimaṃ āvasito susaṅgahito;
staying agreeably all over this broad land.
Piyavadū hitasukhataṃ jigīsamāno,
Speaking kindly, desiring happiness,

Abhirucitāni guṇāni ācarati.
he practices the good qualities he’s adopted.

Yadi ca jahati sabbakāmabhogaṃ,
But if he gives up all sensual enjoyments,

Kathayati dhammakathaṃ jino janassa;
as victor he speaks Dhamma to the people.

Vacanapaṭikarassābhippasannā,
Devoted, they respond to his words;

Sutvāna dhammānudhammamācarantī”ti.
after listening, they practice in line with the teaching.”

9–10. Ussaṅkhapāda-uddhaggalomatālakkhaṇāni
9–10. Arched Feet and Upright Hair

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

atthūpasaṃhitaṃ dhammūpasaṃhitaṃ vācaṃ
bhāsitā ahosi, bahujanaṃ nidaṃsesi, pāṇīnaṃ
hitasukhāvaho dhammayāgī.
His speech was meaningful and principled. He educated
many people, bringing welfare and happiness, oﬀering the
teaching.

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imāni dve
mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained
these two marks:

Ussaṅkhapādo ca hoti, uddhaggalomo ca.
his feet are arched and his hairs stand up.

So tehi lakkhaṇehi samannāgato, sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro
ca kāmabhogīnaṃ.
He is the foremost, best, chief, highest, and ﬁnest of those
who enjoy sensual pleasures.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro
ca sabbasattānaṃ.
He is the foremost, best, chief, highest, and ﬁnest of all
sentient beings.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Atthadhammasahitaṃ pure giraṃ,
“His word was meaningful and principled,

Erayaṃ bahujanaṃ nidaṃsayi;
moving the people with his explanations.

Pāṇinaṃ hitasukhāvaho ahu,
He brought welfare and happiness to creatures,

Dhammayāgamayajī amaccharī.
unstintingly oﬀering up teaching.

Tena so sucaritena kammunā,
Because of that good deed,

Suggatiṃ vajati tattha modati;
he went to heaven, and there rejoiced.

Lakkhaṇāni ca duve idhāgato,
On return to here two marks are found,

Uttamappamukhatāya vindati.
of excellence and supremacy.

Ubbhamuppatitalomavā saso,
His hairs stand upright,

Pādagaṇṭhirahu sādhusaṇṭhitā;
and his ankles stand out well.

Maṃsalohitācitā tacotthatā,
Swollen with ﬂesh and blood, and wrapped in skin,

Uparicaraṇasobhanā ahu.
they make it pretty above the feet.

Gehamāvasati ce tathāvidho,
If such a one lives in the home,

Aggataṃ vajati kāmabhoginaṃ;
he becomes best of those who enjoy sensual pleasures.

Tena uttaritaro na vijjati,
There’ll be none better than him;

Jambudīpamabhibhuyya iriyati.
he’ll live having mastered all India.

Pabbajampi ca anomanikkamo,
But going forth the peerless renunciate

Aggataṃ vajati sabbapāṇinaṃ;
becomes best of all creatures.

Tena uttaritaro na vijjati,
There’ll be none better than him,

Sabbalokamabhibhuyya viharatī”ti.
he’ll live having mastered the whole world.”

11. Eṇijaṅghalakkhaṇaṃ
11. Antelope Calves
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

sakkaccaṃ vācetā ahosi sippaṃ vā vijjaṃ vā caraṇaṃ
vā kammaṃ vā:
He was a thorough teacher of a profession, a branch of
knowledge, conduct, or action, thinking:

‘kintime khippaṃ vijāneyyuṃ, khippaṃ
paṭipajjeyyuṃ, na ciraṃ kilisseyyun’”ti.
‘How might they quickly learn and practice, without getting
exhausted?’

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati.
When he came back to this state of existence he obtained
this mark:

Eṇijaṅgho hoti.
his calves are like those of an antelope.

So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?
Yāni tāni rājārahāni rājaṅgāni rājūpabhogāni
rājānucchavikāni tāni khippaṃ paṭilabhati.
He quickly obtains the things worthy of a king, the factors,
supports, and things beﬁtting a king.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Yāni tāni samaṇārahāni samaṇaṅgāni
samaṇūpabhogāni samaṇānucchavikāni, tāni
khippaṃ paṭilabhati.
He quickly obtains the things worthy of an ascetic, the
factors, supports, and things beﬁtting an ascetic.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Sippesu vijjācaraṇesu kammesu,
“In professions, knowledge, conduct, and deeds,

Kathaṃ vijāneyyuṃ lahunti icchati;
he thought of how they might swiftly learn.

Yadūpaghātāya na hoti kassaci,
Things that harm no-one at all,

Vāceti khippaṃ na ciraṃ kilissati.
he quickly taught so they would not get tired.

Taṃ kammaṃ katvā kusalaṃ sukhudrayaṃ,
Having done that skillful deed whose outcome is happiness,

Jaṅghā manuññā labhate susaṇṭhitā;
he gains prominent and elegant calves.

Vaṭṭā sujātā anupubbamuggatā,
Well-formed in graceful spirals,

Uddhaggalomā sukhumattacotthatā.
he’s covered in ﬁne rising hairs.

Eṇeyyajaṅghoti tamāhu puggalaṃ,
They say that person has antelope calves,

Sampattiyā khippamidhāhu lakkhaṇaṃ;
and that this is the mark of swift success.

Gehānulomāni yadābhikaṅkhati,
If he desires the things of the household life,

Apabbajaṃ khippamidhādhigacchati.
not going forth, they’ll quickly be his.

Sace ca pabbajjamupeti tādiso,
But if he chooses the life gone forth,

Nekkhammachandābhirato vicakkhaṇo;
seeing clearly, loving renunciation,

Anucchavikassa yadānulomikaṃ,
the peerless renunciate will quickly ﬁnd

Taṃ vindati khippamanomavikkamo”ti.
what is ﬁtting and suitable.”

12. Sukhumacchavilakkhaṇaṃ
12. Delicate Skin

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā
paripucchitā ahosi:
He approached an ascetic or brahmin and asked:

‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ,
kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ,
kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya
assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ
hitāya sukhāya assā’ti.
‘Sirs, what is skillful? What is unskillful? What is
blameworthy? What is blameless? What should be
cultivated? What should not be cultivated? Doing what
leads to my lasting harm and suﬀering? Doing what leads to
my lasting welfare and happiness?’

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati.
When he came back to this state of existence he obtained
this mark:
Sukhumacchavi hoti, sukhumattā chaviyā rajojallaṃ
kāye na upalimpati.
he has delicate skin, so delicate that dust and dirt don’t
stick to his body.

So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Mahāpañño hoti, nāssa hoti koci paññāya sadiso vā
seṭṭho vā kāmabhogīnaṃ.
He has great wisdom. Of those who enjoy sensual pleasures,
none is his equal or better in wisdom.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Mahāpañño hoti puthupañño hāsapañño javanapañño
tikkhapañño nibbedhikapañño, nāssa hoti koci
paññāya sadiso vā seṭṭho vā sabbasattānaṃ.
He has great wisdom, widespread wisdom, laughing
wisdom, swift wisdom, sharp wisdom, and penetrating
wisdom. No sentient being is his equal or better in wisdom.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.
Tatthetaṃ vuccati:
On this it is said:

“Pure puratthā purimāsu jātisu,
“In olden days, in past lives,

Aññātukāmo paripucchitā ahu;
eager to understand, he asked questions.

Sussūsitā pabbajitaṃ upāsitā,
Keen to learn, he waited on renunciates,

Atthantaro atthakathaṃ nisāmayi.
heeding their explanation with pure intent.

Paññāpaṭilābhagatena kammunā,
Due to that deed of acquiring wisdom,

Manussabhūto sukhumacchavī ahu;
as a human being his skin is delicate.

Byākaṃsu uppādanimittakovidā,
At his birth the soothsayers expert in signs prophesied:

Sukhumāni atthāni avecca dakkhiti.
‘He’ll discern delicate matters.’

Sace na pabbajjamupeti tādiso,
If he doesn’t choose the life gone forth,

Vatteti cakkaṃ pathaviṃ pasāsati;
he’ll roll the wheel and rule the land.

Atthānusiṭṭhīsu pariggahesu ca,
Among those with material possessions who have been
educated,

Na tena seyyo sadiso ca vijjati.
none equal or better than him is found.

Sace ca pabbajjamupeti tādiso,
But if he chooses the life gone forth,

Nekkhammachandābhirato vicakkhaṇo;
seeing clearly, loving renunciation,

Paññāvisiṭṭhaṃ labhate anuttaraṃ,
gaining wisdom that’s supreme and eminent,

Pappoti bodhiṃ varabhūrimedhaso”ti.
the one of superb, vast intelligence attains awakening.”

13. Suvaṇṇavaṇṇalakkhaṇaṃ
13. Golden Skin

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

akkodhano ahosi anupāyāsabahulo,
He wasn’t irritable or bad-tempered.

bahumpi vutto samāno nābhisajji na kuppi na
byāpajji na patitthīyi, na kopañca dosañca
appaccayañca pātvākāsi.
Even when heavily criticized he didn’t lose his temper,
become annoyed, hostile, and hard-hearted, or display
annoyance, hate, and bitterness.
Dātā ca ahosi sukhumānaṃ mudukānaṃ
attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ
kappāsikasukhumānaṃ koseyyasukhumānaṃ
kambalasukhumānaṃ.
He donated soft and ﬁne mats and blankets, and ﬁne cloths
of linen, cotton, silk, and wool.

So tassa kammassa kaṭattā upacitattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati.
When he came back to this state of existence he obtained
this mark:

Suvaṇṇavaṇṇo hoti kañcanasannibhattaco.
he is gold colored; his skin has a golden sheen.

So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Lābhī hoti sukhumānaṃ mudukānaṃ attharaṇānaṃ
pāvuraṇānaṃ khomasukhumānaṃ
kappāsikasukhumānaṃ koseyyasukhumānaṃ
kambalasukhumānaṃ.
He obtains soft and ﬁne mats and blankets, and ﬁne cloths
of linen, cotton, silk, and wool.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Akkodhañca adhiṭṭhahi adāsi,
“Dedicated to good will, he gave gifts.

Dānañca vatthāni sukhumāni succhavīni;
In an earlier life he poured forth cloth

Purimatarabhave ṭhito abhivissaji,
ﬁne and soft to touch,

Mahimiva suro abhivassaṃ.
like a god pouring rain on this broad earth.

Taṃ katvāna ito cuto dibbaṃ,
So doing he passed from here to heaven,
Upapajji sukataphalavipākamanubhutvā;
where he enjoyed the fruits of deeds well done.

Kanakatanusannibho idhābhibhavati,
Here he wins a ﬁgure of gold,

Suravarataroriva indo.
like Inda, the ﬁnest of gods.

Gehañcāvasati naro apabbajja,
If that man stays in the house, not wishing to go forth,

Micchaṃ mahatimahiṃ anusāsati;
he conquers and rules this vast, broad earth.

Pasayha sahidha sattaratanaṃ,
He obtains abundant excellent cloth,

Paṭilabhati vimalasukhumacchaviṃ suciñca.
so ﬁne and soft to touch.

Lābhī acchādanavatthamokkhapāvuraṇānaṃ,
He receives robes, cloth, and the ﬁnest garments

Bhavati yadi anāgāriyataṃ upeti;
if he chooses the life gone forth.

Sahito purimakataphalaṃ anubhavati,
For he still partakes of past deed’s fruit;

Na bhavati katassa panāso”ti.
what’s been done is never lost.”

14. Kosohitavatthaguyhalakkhaṇaṃ
14. Retracted Privates
“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

cirappanaṭṭhe sucirappavāsino ñātimitte suhajje
sakhino samānetā ahosi.
He reunited long-lost and long-separated relatives, friends,
loved ones, and companions.

Mātarampi puttena samānetā ahosi, puttampi mātarā
samānetā ahosi, pitarampi puttena samānetā ahosi,
puttampi pitarā samānetā ahosi, bhātarampi bhātarā
samānetā ahosi, bhātarampi bhaginiyā samānetā
ahosi, bhaginimpi bhātarā samānetā ahosi,
bhaginimpi bhaginiyā samānetā ahosi, samaṅgīkatvā
ca abbhanumoditā ahosi.
He reunited mother with child and child with mother;
father with child and child with father; brother with
brother, brother with sister, sister with brother, and sister
with sister, bringing them together with rejoicing.

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati—
When he came back to this state of existence he obtained
this mark:

kosohitavatthaguyho hoti.
his private parts are retracted.
So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Pahūtaputto hoti, parosahassaṃ kho panassa puttā
bhavanti sūrā vīraṅgarūpā parasenappamaddanā.
He has many sons, over a thousand sons who are valiant
and heroic, crushing the armies of his enemies.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Pahūtaputto hoti, anekasahassaṃ kho panassa puttā
bhavanti sūrā vīraṅgarūpā parasenappamaddanā.
He has many sons, many thousands of sons who are valiant
and heroic, crushing the armies of his enemies.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Pure puratthā purimāsu jātisu,
“In olden days, in past lives,
Cirappanaṭṭhe sucirappavāsino;
he reunited long-lost

Ñātī suhajje sakhino samānayi,
and long-separated friends and family,

Samaṅgikatvā anumoditā ahu.
bringing them together with joy.

So tena kammena divaṃ samakkami,
By means of these deeds he went to heaven,

Sukhañca khiḍḍāratiyo ca anvabhi;
where he enjoyed happiness and merriment.

Tato cavitvā punarāgato idha,
After passing away from there to here,

Kosohitaṃ vindati vatthachādiyaṃ.
his private parts are retracted.

Pahūtaputto bhavatī tathāvidho,
Such a one has many sons,

Parosahassañca bhavanti atrajā;
over a thousand descendants,

Sūrā ca vīrā ca amittatāpanā,
valiant and heroic, devastating foes,

Gihissa pītiṃ jananā piyaṃvadā.
a layman’s joy, speaking kindly.

Bahūtarā pabbajitassa iriyato,
But if he lives the renunciate life
Bhavanti puttā vacanānusārino;
he has even more sons following his word.

Gihissa vā pabbajitassa vā puna,
As householder or renunciate,

Taṃ lakkhaṇaṃ jāyati tadatthajotakan”ti.
that’s the meaning shown by this mark.”

Paṭhamabhāṇavāro niṭṭhito.
The ﬁrst recitation section is ﬁnished.

15–16.
Parimaṇḍalaanonamajaṇṇuparimasanalakkhaṇāni
15–16. Equal Proportions and Touching the Knees

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

mahājanasaṅgahaṃ samekkhamāno samaṃ jānāti
sāmaṃ jānāti, purisaṃ jānāti purisavisesaṃ jānāti:
He regarded the gathered population equally. He knew
what they had in common and what was their own. He knew
each person, and he knew the distinctions between people.

‘ayamidamarahati ayamidamarahatī’ti tattha tattha
purisavisesakaro ahosi.
In each case, he made appropriate distinctions between
people: ‘This one deserves that; that one deserves this.’

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.
so tato cuto itthattaṃ āgato samāno imāni dve
mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained
these two marks:

Nigrodhaparimaṇḍalo ca hoti, ṭhitakoyeva ca
anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati
parimajjati.
he has the proportional circumference of a banyan tree;
and when standing upright and not bending over, the palms
of both hands touch the knees.

So tehi lakkhaṇehi samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Aḍḍho hoti mahaddhano mahābhogo
pahūtajātarūparajato pahūtavittūpakaraṇo
pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro.
He is rich, aﬄuent, and wealthy, with lots of gold and silver,
lots of property and assets, lots of money and grain, and a
full treasury and storehouses.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Aḍḍho hoti mahaddhano mahābhogo.
He is rich, aﬄuent, and wealthy.
Tassimāni dhanāni honti, seyyathidaṃ—
He has these kinds of wealth:

saddhādhanaṃ sīladhanaṃ hiridhanaṃ
ottappadhanaṃ sutadhanaṃ cāgadhanaṃ
paññādhanaṃ.
the wealth of faith, ethical conduct, conscience, prudence,
learning, generosity, and wisdom.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Tuliya paṭivicaya cintayitvā,
“Observing the many people in a community,

Mahājanasaṅgahanaṃ samekkhamāno;
he weighed, evaluated, and judged each case:

Ayamidamarahati tattha tattha,
‘This one deserves that.’

Purisavisesakaro pure ahosi.
That’s how he used to draw distinctions between people.

Mahiñca pana ṭhito anonamanto,
Now standing without bending

Phusati karehi ubhohi jaṇṇukāni;
he can touch his knees with both hands.
Mahiruhaparimaṇḍalo ahosi,
With the remaining ripening of the fruit of good deeds,

Sucaritakammavipākasesakena.
his circumference was that of a great tree.

Bahuvividhanimittalakkhaṇaññū,
Learned experts in the many diﬀerent

Atinipuṇā manujā byākariṃsu;
signs and marks prophesied:

Bahuvividhā gihīnaṃ arahāni,
‘The young prince will obtain

Paṭilabhati daharo susu kumāro.
many diﬀerent things that householders deserve.

Idha ca mahīpatissa kāmabhogī,
Here there are many suitable pleasures

Gihipatirūpakā bahū bhavanti;
for the ruler of the land to enjoy as householder.

Yadi ca jahati sabbakāmabhogaṃ,
But if he gives up all sensual enjoyments,

Labhati anuttaraṃ uttamadhanaggan”ti.
he will gain the supreme, highest peak of wealth.’”

17–19. Sīhapubbaddhakāyāditilakkhaṇaṃ
17–19. A Lion’s Chest, Etc.

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

bahujanassa atthakāmo ahosi hitakāmo phāsukāmo
yogakkhemakāmo:
He desired the good, the welfare, the comfort, and
sanctuary of the people, thinking:

‘kintime saddhāya vaḍḍheyyuṃ, sīlena vaḍḍheyyuṃ,
sutena vaḍḍheyyuṃ, cāgena vaḍḍheyyuṃ, dhammena
vaḍḍheyyuṃ, paññāya vaḍḍheyyuṃ, dhanadhaññena
vaḍḍheyyuṃ, khettavatthunā vaḍḍheyyuṃ,
dvipadacatuppadehi vaḍḍheyyuṃ, puttadārehi
vaḍḍheyyuṃ, dāsakammakaraporisehi vaḍḍheyyuṃ,
ñātīhi vaḍḍheyyuṃ, mittehi vaḍḍheyyuṃ, bandhavehi
vaḍḍheyyun’ti.
‘How might they ﬂourish in faith, ethics, learning,
generosity, teachings, and wisdom; in wealth and grain,
ﬁelds and land, birds and beasts, children and partners; in
bondservants, workers, and staﬀ; in family, friends, and
kin?’

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imāni tīṇi
mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained
these three marks:

Sīhapubbaddhakāyo ca hoti citantaraṃso ca
samavaṭṭakkhandho ca.
his chest is like that of a lion; the gap between the shoulder-
blades is ﬁlled in; and his torso is cylindrical.
So tehi lakkhaṇehi samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Aparihānadhammo hoti, na parihāyati
dhanadhaññena khettavatthunā dvipadacatuppadehi
puttadārehi dāsakammakaraporisehi ñātīhi mittehi
bandhavehi, na parihāyati sabbasampattiyā.
He’s not liable to decline. He doesn’t decline in wealth and
grain, ﬁelds and land, birds and beasts, children and
partners; in bondservants, workers, and staﬀ; in family,
friends, and kin. He doesn’t decline in any of his
accomplishments.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Aparihānadhammo hoti, na parihāyati saddhāya
sīlena sutena cāgena paññāya, na parihāyati
sabbasampattiyā.
He’s not liable to decline. He doesn’t decline in faith, ethics,
learning, generosity, and wisdom. He doesn’t decline in any
of his accomplishments.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Saddhāya sīlena sutena buddhiyā,
“His wish was this: ‘How may others not decline

Cāgena dhammena bahūhi sādhuhi;
in faith, ethics, learning, and intelligence,

Dhanena dhaññena ca khettavatthunā,
in generosity, teachings, and much good else,

Puttehi dārehi catuppadehi ca.
in coin and corn, ﬁelds and lands,

Ñātīhi mittehi ca bandhavehi ca,
in children, partners, and livestock,

Balena vaṇṇena sukhena cūbhayaṃ;
in family, friends, and kin,

Kathaṃ na hāyeyyuṃ pareti icchati,
in health, and both beauty and happiness?’

Atthassa middhī ca panābhikaṅkhati.
And so he ever desired their success.

Sa sīhapubbaddhasusaṇṭhito ahu,
His chest was full like that of a lion,

Samavaṭṭakhandho ca citantaraṃso;
his shoulder-gap ﬁlled in, and torso cylindrical.

Pubbe suciṇṇena katena kammunā,
Due to the well-done deeds of the past,

Ahāniyaṃ pubbanimittamassa taṃ.
he had that portent of non-decline.

Gihīpi dhaññena dhanena vaḍḍhati,
Even as layman he grows in corn and coin,

Puttehi dārehi catuppadehi ca;
in wives, children, and livestock.

Akiñcano pabbajito anuttaraṃ,
But once gone forth, owning nothing, he attains

Pappoti bodhiṃ asahānadhammatan”ti.
the supreme awakening which may never decline.”

20. Rasaggasaggitālakkhaṇaṃ
20. Excellent Sense of Taste

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

sattānaṃ aviheṭhakajātiko ahosi pāṇinā vā leḍḍunā
vā daṇḍena vā satthena vā.
He would never hurt any sentient being with ﬁsts, stones,
rods, or swords.

So tassa kammassa kaṭattā upacitattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.
so tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati, rasaggasaggī
hoti, uddhaggāssa rasaharaṇīyo gīvāya jātā honti
samābhivāhiniyo.
When he came back to this state of existence he obtained
this mark: he has an excellent sense of taste. Taste-buds are
produced in the throat for the tongue-tip and dispersed
evenly.

So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā
samannāgato nātisītāya nāccuṇhāya.
He is rarely ill or unwell. His stomach digests well, being
neither too hot nor too cold.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā
samannāgato nātisītāya nāccuṇhāya majjhimāya
padhānakkhamāya.
He is rarely ill or unwell. His stomach digests well, being
neither too hot nor too cold, but just right, and ﬁt for
meditation.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Na pāṇidaṇḍehi panātha leḍḍunā,
“Not with ﬁst or rod or stone,

Satthena vā maraṇavadhena vā pana;
or sword or beating to death,

Ubbādhanāya paritajjanāya vā,
or by bondage or threats

Na heṭhayī janatamaheṭhako ahu.
did he ever harm anyone.

Teneva so sugatimupecca modati,
For that very reason he rejoiced in heaven after passing
away,

Sukhapphalaṃ kariya sukhāni vindati;
ﬁnding happiness as a fruit of happy deeds.

Samojasā rasaharaṇī susaṇṭhitā,
With taste-buds well formed and even,

Idhāgato labhati rasaggasaggitaṃ.
on his return here he has an excellent sense of taste.

Tenāhu naṃ atinipuṇā vicakkhaṇā,
That’s why the clever visionaries said:
Ayaṃ naro sukhabahulo bhavissati;
‘This man will have much happiness

Gihissa vā pabbajitassa vā puna,
as householder or renunciate.

Taṃ lakkhaṇaṃ bhavati tadatthajotakan”ti.
That’s the meaning shown by this mark.’”

21–22. Abhinīlanettagopakhumalakkhaṇāni
21–22. Deep Blue Eyes

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

na ca visaṭaṃ, na ca visāci, na ca pana viceyya
pekkhitā, ujuṃ tathā pasaṭamujumano, piyacakkhunā
bahujanaṃ udikkhitā ahosi.
When looking at others he didn’t glare, look askance, or
avert his eyes. Being straightforward, he reached out to
others with straightforward intentions, looking at people
with kindly eyes.

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imāni dve
mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained
these two marks:

Abhinīlanetto ca hoti gopakhumo ca.
his eyes are deep blue, and he has eyelashes like a cow’s.

So tehi lakkhaṇehi samannāgato, sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Piyadassano hoti bahuno janassa, piyo hoti manāpo
brāhmaṇagahapatikānaṃ negamajānapadānaṃ
gaṇakamahāmattānaṃ anīkaṭṭhānaṃ dovārikānaṃ
amaccānaṃ pārisajjānaṃ rājūnaṃ bhogiyānaṃ
kumārānaṃ.
The people look on him with kindly eyes. He is dear and
beloved to the brahmins and householders, people of town
and country, treasury oﬀicials, military oﬀicers, guardsmen,
ministers, counselors, rulers, tax beneﬁciaries, and princes.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Piyadassano hoti bahuno janassa, piyo hoti manāpo
bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ
upāsikānaṃ devānaṃ manussānaṃ asurānaṃ
nāgānaṃ gandhabbānaṃ.
The people look on him with kindly eyes. He is dear and
beloved to the monks, nuns, laymen, laywomen, gods,
humans, demons, dragons, and fairies.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”
Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Na ca visaṭaṃ na ca visāci,
“With not a glare or glance askance,

Na ca pana viceyyapekkhitā;
nor averting of the eyes;

Ujuṃ tathā pasaṭamujumano,
straightforward, he reached out straightforwardly,

Piyacakkhunā bahujanaṃ udikkhitā.
looking at people with kindly eyes.

Sugatīsu so phalavipākaṃ,
In good rebirths he enjoyed the fruit

Anubhavati tattha modati;
and result, rejoicing there.

Idha ca pana bhavati gopakhumo,
But here he has a cow’s eyelashes,

Abhinīlanettanayano sudassano.
and eyes deep blue so fair to see.

Abhiyogino ca nipuṇā,
Many soothsayers, men clever

Bahū pana nimittakovidā;
and learned in prognostic texts,
Sukhumanayanakusalā manujā,
expert in cow-like lashes, indicated he’d

Piyadassanoti abhiniddisanti naṃ.
be looked upon with kindly eyes.

Piyadassano gihīpi santo ca,
Even as a householder he’d be regarded kindly,

Bhavati bahujanapiyāyito;
beloved of the people.

Yadi ca na bhavati gihī samaṇo hoti,
But if he becomes an ascetic, not lay,

Piyo bahūnaṃ sokanāsano”ti.
as destroyer of sorrow he’ll be loved by many.”

23. Uṇhīsasīsalakkhaṇaṃ
23. Head Like a Turban

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

bahujanapubbaṅgamo ahosi kusalesu dhammesu
bahujanapāmokkho kāyasucarite vacīsucarite
manosucarite dānasaṃvibhāge sīlasamādāne
uposathupavāse matteyyatāya petteyyatāya
sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya
aññataraññataresu ca adhikusalesu dhammesu.
He was the leader and forerunner of people in skillful
behaviors such as good conduct by way of body, speech,
giving and sharing, taking precepts, observing the sabbath,
paying due respect to mother and father, ascetics and
brahmins, honoring the elders in the family, and various
other things pertaining to skillful behaviors.

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati—
When he came back to this state of existence he obtained
this mark:

uṇhīsasīso hoti.
his head is shaped like a turban.

So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Mahāssa jano anvāyiko hoti, brāhmaṇagahapatikā
negamajānapadā gaṇakamahāmattā anīkaṭṭhā
dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.
He has a large following of brahmins and householders,
people of town and country, treasury oﬀicials, military
oﬀicers, guardsmen, ministers, counselors, rulers, tax
beneﬁciaries, and princes.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.
buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Mahāssa jano anvāyiko hoti, bhikkhū bhikkhuniyo
upāsakā upāsikāyo devā manussā asurā nāgā
gandhabbā.
He has a large following of monks, nuns, laymen, laywomen,
gods, humans, demons, dragons, and fairies.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Pubbaṅgamo sucaritesu ahu,
“Among people of good conduct, he was the leader,

Dhammesu dhammacariyābhirato;
devoted to a life of principle among the principled.

Anvāyiko bahujanassa ahu,
The people followed him,

Saggesu vedayittha puññaphalaṃ.
and he experienced the fruit of good deeds in heaven.

Veditvā so sucaritassa phalaṃ,
Having experienced that fruit,

Uṇhīsasīsattamidhajjhagamā;
he acquires a head shaped like a turban.
Byākaṃsu byañjananimittadharā,
The experts in omens and signs prophesied:

Pubbaṅgamo bahujanaṃ hessati.
‘He will be leader of the people.

Paṭibhogiyā manujesu idha,
Among people then, as before,

Pubbeva tassa abhiharanti tadā;
they will bring presents for him.

Yadi khattiyo bhavati bhūmipati,
If he becomes an aristocrat, ruler of the land,

Paṭihārakaṃ bahujane labhati.
he’ll gain the service of the people.

Atha cepi pabbajati so manujo,
But if that man goes forth,

Dhammesu hoti paguṇo visavī;
he’ll be sophisticated, proﬁcient in the teachings.

Tassānusāsaniguṇābhirato,
Devoted to the virtues of his instruction,

Anvāyiko bahujano bhavatī”ti.
the people will become his followers.’”

24–25. Ekekalomatāuṇṇālakkhaṇāni
24–25. One Hair Per Pore, and a Tuft

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

musāvādaṃ pahāya musāvādā paṭivirato ahosi,
saccavādī saccasandho theto paccayiko avisaṃvādako
lokassa.
He refrained from lying. He spoke the truth and stuck to
the truth. He was honest and trustworthy, and didn’t trick
the world with his words.

So tassa kammassa kaṭattā upacitattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imāni dve
mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained
these two marks:

Ekekalomo ca hoti, uṇṇā ca bhamukantare jātā hoti
odātā mudutūlasannibhā.
his hairs grow one per pore, and between his eyebrows
there grows a tuft, soft and white like cotton-wool.

So tehi lakkhaṇehi samannāgato, sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Mahāssa jano upavattati, brāhmaṇagahapatikā
negamajānapadā gaṇakamahāmattā anīkaṭṭhā
dovārikā amaccā pārisajjā rājāno bhogiyā kumārā.
He has many close adherents among the brahmins and
householders, people of town and country, treasury oﬀicials,
military oﬀicers, guardsmen, ministers, counselors, rulers,
tax beneﬁciaries, and princes.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Mahāssa jano upavattati, bhikkhū bhikkhuniyo
upāsakā upāsikāyo devā manussā asurā nāgā
gandhabbā.
He has many close adherents among the monks, nuns,
laymen, laywomen, gods, humans, demons, dragons, and
fairies.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Saccappaṭiñño purimāsu jātisu,
“In past lives he was true to his promise,

Advejjhavāco alikaṃ vivajjayi;
with no forked tongue, he shunned lies.

Na so visaṃvādayitāpi kassaci,
He never broke his word to anyone,
Bhūtena tacchena tathena bhāsayi.
but spoke what was true, real, and factual.

Setā susukkā mudutūlasannibhā,
A tuft so very white like cotton-wool

Uṇṇā sujātā bhamukantare ahu;
grew prettily between his eyebrows.

Na lomakūpesu duve ajāyisuṃ,
And never two, but only one,

Ekekalomūpacitaṅgavā ahu.
hair grew in each of his pores.

Taṃ lakkhaṇaññū bahavo samāgatā,
Many soothsayers learned in marks

Byākaṃsu uppādanimittakovidā;
and expert in signs gathered and prophesied:

Uṇṇā ca lomā ca yathā susaṇṭhitā,
‘One like this, with tuft and hair so well-formed,

Upavattatī īdisakaṃ bahujjano.
will have many as his close adherents.

Gihimpi santaṃ upavattatī jano,
Even as householder many people will follow him,

Bahu puratthāpakatena kammunā;
due to the power of deeds in the past.

Akiñcanaṃ pabbajitaṃ anuttaraṃ,
But once gone forth, owning nothing,
Buddhampi santaṃ upavattati jano”ti.
as Buddha the people will follow him.’”

26–27. Cattālīsaaviraḷadantalakkhaṇāni
26–27. Forty Gapless Teeth

“Yampi, bhikkhave tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato
ahosi. Ito sutvā na amutra akkhātā imesaṃ bhedāya,
amutra vā sutvā na imesaṃ akkhātā amūsaṃ
bhedāya, iti bhinnānaṃ vā sandhātā, sahitānaṃ vā
anuppadātā, samaggārāmo samaggarato
samagganandī samaggakaraṇiṃ vācaṃ bhāsitā ahosi.
He refrained from divisive speech. He didn’t repeat in one
place what he heard in another so as to divide people
against each other. Instead, he reconciled those who were
divided, supporting unity, delighting in harmony, loving
harmony, speaking words that promote harmony.

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imāni dve
mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained
these two marks:

Cattālīsadanto ca hoti aviraḷadanto ca.
he has forty teeth, and his teeth have no gaps.
So tehi lakkhaṇehi samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Abhejjapariso hoti, abhejjāssa honti parisā,
brāhmaṇagahapatikā negamajānapadā
gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā
pārisajjā rājāno bhogiyā kumārā.
His retinue cannot be divided. This includes brahmins and
householders, people of town and country, treasury oﬀicials,
military oﬀicers, guardsmen, ministers, counselors, rulers,
tax beneﬁciaries, and princes.

Rājā samāno idaṃ labhati …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Abhejjapariso hoti, abhejjāssa honti parisā, bhikkhū
bhikkhuniyo upāsakā upāsikāyo devā manussā asurā
nāgā gandhabbā.
His retinue cannot be divided. This includes monks, nuns,
laymen, laywomen, gods, humans, demons, dragons, and
fairies.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.
Tatthetaṃ vuccati:
On this it is said:

“Vebhūtiyaṃ sahitabhedakāriṃ,
“He spoke no untruth causing friends to split,

Bhedappavaḍḍhanavivādakāriṃ;
creating disputes that foster division,

Kalahappavaḍḍhanaākiccakāriṃ,
acting improperly by fostering quarrels,

Sahitānaṃ bhedajananiṃ na bhaṇi.
creating division among friends.

Avivādavaḍḍhanakariṃ sugiraṃ,
He spoke kind words to foster harmony,

Bhinnānusandhijananiṃ abhaṇi;
uniting those who are divided.

Kalahaṃ janassa panudī samaṅgī,
He eliminated quarrels among the people,

Sahitehi nandati pamodati ca.
rejoicing together with the united.

Sugatīsu so phalavipākaṃ,
In good rebirths he enjoyed the fruit

Anubhavati tattha modati;
and result, rejoicing there.

Dantā idha honti aviraḷā sahitā,
Here his teeth are gapless, close together,
Caturo dasassa mukhajā susaṇṭhitā.
forty standing upright in his mouth.

Yadi khattiyo bhavati bhūmipati,
If he becomes an aristocrat, ruler of the land,

Avibhediyāssa parisā bhavati;
his assembly will be indivisible.

Samaṇo ca hoti virajo vimalo,
And as an ascetic, stainless, immaculate,

Parisāssa hoti anugatā acalā”ti.
his assembly will follow him, unshakable.”

28–29. Pahūtajivhābrahmassaralakkhaṇāni
28–29. A Large Tongue and the Voice of Brahmā

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato
ahosi. Yā sā vācā nelā kaṇṇasukhā pemanīyā
hadayaṅgamā porī bahujanakantā bahujanamanāpā,
tathārūpiṃ vācaṃ bhāsitā ahosi.
He refrained from harsh speech. He spoke in a way that’s
mellow, pleasing to the ear, lovely, going to the heart, polite,
likable and agreeable to the people.

So tassa kammassa kaṭattā upacitattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.
so tato cuto itthattaṃ āgato samāno imāni dve
mahāpurisalakkhaṇāni paṭilabhati.
When he came back to this state of existence he obtained
these two marks:

Pahūtajivho ca hoti brahmassaro ca karavīkabhāṇī.
he has a large tongue, and the voice of Brahmā, like a
cuckoo’s call.

So tehi lakkhaṇehi samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing these marks, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Ādeyyavāco hoti, ādiyantissa vacanaṃ
brāhmaṇagahapatikā negamajānapadā
gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā
pārisajjā rājāno bhogiyā kumārā.
He has a persuasive voice. His words are persuasive to
brahmins and householders, people of town and country,
treasury oﬀicials, military oﬀicers, guardsmen, ministers,
counselors, rulers, tax beneﬁciaries, and princes.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Ādeyyavāco hoti, ādiyantissa vacanaṃ bhikkhū
bhikkhuniyo upāsakā upāsikāyo devā manussā asurā
nāgā gandhabbā.
He has a persuasive voice. His words are persuasive to
monks, nuns, laymen, laywomen, gods, humans, demons,
dragons, and fairies.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Akkosabhaṇḍanavihesakāriṃ,
“He never spoke a loud harsh word,

Ubbādhikaṃ bahujanappamaddanaṃ;
insulting, quarrelsome,

Abāḷhaṃ giraṃ so na bhaṇi pharusaṃ,
causing harm, rude, crushing the people.

Madhuraṃ bhaṇi susaṃhitaṃ sakhilaṃ.
His speech was sweet, helpful, and kind.

Manaso piyā hadayagāminiyo,
He uttered words dear to the mind,

Vācā so erayati kaṇṇasukhā;
going to the heart, pleasing to the ear.

Vācāsuciṇṇaphalamanubhavi,
He enjoyed the fruit of his good verbal conduct,

Saggesu vedayatha puññaphalaṃ.
experiencing the fruit of good deeds in heaven.
Veditvā so sucaritassa phalaṃ,
Having experienced that fruit,

Brahmassarattamidhamajjhagamā;
on his return to here he acquired the voice of Brahmā.

Jivhāssa hoti vipulā puthulā,
His tongue was long and wide,

Ādeyyavākyavacano bhavati.
and his speech was persuasive.

Gihinopi ijjhati yathā bhaṇato,
Even as householder his speech brings prosperity.

Atha ce pabbajati so manujo;
But if that man goes forth,

Ādiyantissa vacanaṃ janatā,
speaking often to the people,

Bahuno bahuṃ subhaṇitaṃ bhaṇato”ti.
they’ll be persuaded by his fair words.”

30. Sīhahanulakkhaṇaṃ
30. A Lion-Like Jaw

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

samphappalāpaṃ pahāya samphappalāpā paṭivirato
ahosi kālavādī bhūtavādī atthavādī dhammavādī
vinayavādī, nidhānavatiṃ vācaṃ bhāsitā ahosi kālena
sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
He refrained from talking nonsense. His words were timely,
true, and meaningful, in line with the teaching and training.
He said things at the right time which were valuable,
reasonable, succinct, and beneﬁcial.

So tassa kammassa kaṭattā … pe …
Due to performing those deeds he was reborn in a heavenly
realm.

so tato cuto itthattaṃ āgato samāno imaṃ
mahāpurisalakkhaṇaṃ paṭilabhati,
When he came back to this state of existence he obtained
this mark:

sīhahanu hoti.
his jaw is like that of a lion.

So tena lakkhaṇena samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī … pe …
Possessing this mark, if he stays at home he becomes a
wheel-turning monarch.

rājā samāno kiṃ labhati?
And what does he obtain as king?

Appadhaṃsiyo hoti kenaci manussabhūtena
paccatthikena paccāmittena.
He can’t be destroyed by any human foe or enemy.

Rājā samāno idaṃ labhati … pe …
That’s what he obtains as king.

buddho samāno kiṃ labhati?
And what does he obtain as Buddha?
Appadhaṃsiyo hoti abbhantarehi vā bāhirehi vā
paccatthikehi paccāmittehi, rāgena vā dosena vā
mohena vā samaṇena vā brāhmaṇena vā devena vā
mārena vā brahmunā vā kenaci vā lokasmiṃ.
He can’t be destroyed by any foe or enemy whether internal
or external; nor by greed, hate, or delusion; nor by any
ascetic or brahmin or god or Māra or Brahmā or by anyone
in the world.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Na samphappalāpaṃ na muddhataṃ,
“Neither nonsensical nor silly,

Avikiṇṇavacanabyappatho ahosi;
his way of speaking was never loose.

Ahitamapi ca apanudi,
He eliminated what was useless,

Hitamapi ca bahujanasukhañca abhaṇi.
and spoke for the welfare and happiness of the people.

Taṃ katvā ito cuto divamupapajji,
So doing he passed from here to be reborn in heaven,

Sukataphalavipākamanubhosi;
where he enjoyed the fruit of deeds well done.
Caviya punaridhāgato samāno,
Passing away, on his return to here,

Dvidugamavaratarahanuttamalattha.
he gained a jaw like the ﬁnest of beasts.

Rājā hoti suduppadhaṃsiyo,
He became a king so very hard to defeat,

Manujindo manujādhipati mahānubhāvo;
a mighty lord and ruler of men.

Tidivapuravarasamo bhavati,
He was equal to the best in the city of the Three and Thirty,

Suravarataroriva indo.
like Inda, the ﬁnest of gods.

Gandhabbāsurayakkharakkhasebhi,
One such as that is not easily beaten by fairies,

Surehi na hi bhavati suppadhaṃsiyo;
demons, spirits, monsters, or gods.

Tathatto yadi bhavati tathāvidho,
If he becomes of such a kind,

Idha disā ca paṭidisā ca vidisā cā”ti.
he illuminates the quarters and in-between.”

31–32. Samadantasusukkadāṭhālakkhaṇāni
31–32. Even and White Teeth

“Yampi, bhikkhave, tathāgato purimaṃ jātiṃ
purimaṃ bhavaṃ purimaṃ niketaṃ pubbe
manussabhūto samāno
“Mendicants, in some past lives the Realized One was
reborn as a human being.

micchājīvaṃ pahāya sammāājīvena jīvikaṃ kappesi,
tulākūṭakaṃsakūṭamānakūṭaukkoṭanavañcananikatis
āciyogachedanavadhabandhanaviparāmosaālopasaha
sākārā paṭivirato ahosi.
He gave up wrong livelihood and earned a living by right
livelihood. He refrained from falsifying weights, metals, or
measures; bribery, fraud, cheating, and duplicity;
mutilation, murder, abduction, banditry, plunder, and
violence.

So tattha aññe deve dasahi ṭhānehi adhigaṇhāti
dibbena āyunā dibbena vaṇṇena dibbena sukhena
dibbena yasena dibbena ādhipateyyena dibbehi
rūpehi dibbehi saddehi dibbehi gandhehi dibbehi
rasehi dibbehi phoṭṭhabbehi.
There he surpassed the other gods in ten respects: divine
life span, beauty, happiness, glory, sovereignty, sights,
sounds, smells, tastes, and touches.

So tato cuto itthattaṃ āgato samāno imāni dve
mahāpurisalakkhaṇāni paṭilabhati, samadanto ca
hoti susukkadāṭho ca.
When he came back to this state of existence he obtained
these two marks: his teeth are even and perfectly white.
So tehi lakkhaṇehi samannāgato sace agāraṃ
ajjhāvasati, rājā hoti cakkavattī dhammiko
dhammarājā cāturanto vijitāvī
janapadatthāvariyappatto sattaratanasamannāgato.
Possessing these marks, if he stays at home he becomes a
king, a wheel-turning monarch, a just and principled king.
His dominion extends to all four sides, he achieves stability
in the country, and he possesses the seven treasures.

Tassimāni satta ratanāni bhavanti, seyyathidaṃ—
He has the following seven treasures:

cakkaratanaṃ hatthiratanaṃ assaratanaṃ
maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ
pariṇāyakaratanameva sattamaṃ.
the wheel, the elephant, the horse, the jewel, the woman,
the treasurer, and the counselor as the seventh treasure.

Parosahassaṃ kho panassa puttā bhavanti sūrā
vīraṅgarūpā parasenappamaddanā.
He has over a thousand sons who are valiant and heroic,
crushing the armies of his enemies.

Rājā samāno kiṃ labhati?
And what does he obtain as king?

Suciparivāro hoti sucissa honti parivārā
brāhmaṇagahapatikā negamajānapadā
gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā
pārisajjā rājāno bhogiyā kumārā.
His retinue is pure. This includes brahmins and
householders, people of town and country, treasury oﬀicials,
military oﬀicers, guardsmen, ministers, counselors, rulers,
tax beneﬁciaries, and princes.

Rājā samāno idaṃ labhati.
That’s what he obtains as king.

Buddho samāno kiṃ labhati?
And what does he obtain as Buddha?

Suciparivāro hoti, sucissa honti parivārā, bhikkhū
bhikkhuniyo upāsakā upāsikāyo devā manussā asurā
nāgā gandhabbā.
His retinue is pure. This includes monks, nuns, laymen,
laywomen, gods, humans, demons, dragons, and fairies.

Buddho samāno idaṃ labhati”.
That’s what he obtains as Buddha.”

Etamatthaṃ bhagavā avoca.
That is what the Buddha said.

Tatthetaṃ vuccati:
On this it is said:

“Micchājīvañca avassaji samena vuttiṃ,
“He abandoned wrong livelihood, and created
Sucinā so janayittha dhammikena;
a way of life that’s fair, pure, and just.

Ahitamapi ca apanudi,
He eliminated what was useless,

Hitamapi ca bahujanasukhañca acari.
and lived for the welfare and happiness of the people.

Sagge vedayati naro sukhapphalāni,
Having done what’s praised by the clever, the wise, and the
good,

Karitvā nipuṇebhi vidūhi sabbhi;
that man experienced the fruit in heaven.

Vaṇṇitāni tidivapuravarasamo,
Equal to the best in the heaven of Three and Thirty,

Abhiramati ratikhiḍḍāsamaṅgī.
he enjoyed himself with pleasure and play.

Laddhāna mānusakaṃ bhavaṃ tato,
From there he passed back to a human life.

Cavitvāna sukataphalavipākaṃ;
With the remaining ripening of the fruit of good deeds,

Sesakena paṭilabhati lapanajaṃ,
he obtained teeth that are even,

Samamapi sucisusukkaṃ.
gleaming, bright, and white.

Taṃ veyyañjanikā samāgatā bahavo,
Many soothsayers regarded as wise men

Byākaṃsu nipuṇasammatā manujā;
gathered and predicted of him:

Sucijanaparivāragaṇo bhavati,
‘With twice-born teeth so even, so white, so clean and
bright

Dijasamasukkasucisobhanadanto.
his retinue will be so pure.

Rañño hoti bahujano,
As king, his people will also be pure,

Suciparivāro mahatiṃ mahiṃ anusāsato;
when he rules having conquered this earth so broad.

Pasayha na ca janapadatudanaṃ,
They won’t harm the country,

Hitamapi ca bahujanasukhañca caranti.
but will live for the welfare and happiness of the people.

Atha ce pabbajati bhavati vipāpo,
But if he goes forth he’ll be an ascetic free of ill,

Samaṇo samitarajo vivaṭṭacchado;
his passions quelled, the veil drawn back.

Vigatadarathakilamatho,
Rid of stress and weariness,

Imamapi ca paramapi ca passati lokaṃ.
he sees this world and the next.
Tassovādakarā bahugihī ca pabbajitā ca,
Those who do his bidding, both lay and renunciate,

Asuciṃ garahitaṃ dhunanti pāpaṃ;
shake oﬀ wickedness, impure and blameworthy.

Sa hi sucibhi parivuto bhavati,
He’s surrounded by pure people, who dispel

Malakhilakalikilese panudehī”ti.
stains, callousness, sin, and corruptions.’”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṃ
abhinandunti.
Satisﬁed, the mendicants were happy with what the
Buddha said.

Lakkhaṇasuttaṃ niṭṭhitaṃ sattamaṃ.
31. Siṅgālasutta - Advice to
Sigālaka
Dīgha Nikāya 31 - Long Discourses 31

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane
kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the
Bamboo Grove, the squirrels’ feeding ground.

Tena kho pana samayena siṅgālako gahapatiputto
kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho
allakeso pañjaliko puthudisā namassati—
Now at that time the householder’s son Sigālaka rose early
and left Rājagaha. With his clothes and hair all wet, he
raised his joined palms to revere the quarters—

puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ
disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ
disaṃ.
east, south, west, north, below, and above.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā
pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his
bowl and robe, entered Rājagaha for alms.

Addasā kho bhagavā siṅgālakaṃ gahapatiputtaṃ
kālasseva vuṭṭhāya rājagahā nikkhamitvā allavatthaṃ
allakesaṃ pañjalikaṃ puthudisā namassantaṃ—
He saw Sigālaka revering the quarters
puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ
disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ
disaṃ.

Disvā siṅgālakaṃ gahapatiputtaṃ etadavoca:
and said to him,

“kiṃ nu kho tvaṃ, gahapatiputta, kālasseva vuṭṭhāya
rājagahā nikkhamitvā allavattho allakeso pañjaliko
puthudisā namassasi—
“Householder’s son, why are you revering the quarters in
this way?”

puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ
disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ
disan”ti?

“Pitā maṃ, bhante, kālaṃ karonto evaṃ avaca:
“Sir, on his deathbed my father said to me:

‘disā, tāta, namasseyyāsī’ti.
‘My dear, please revere the quarters.’

So kho ahaṃ, bhante, pituvacanaṃ sakkaronto
garuṃ karonto mānento pūjento kālasseva uṭṭhāya
rājagahā nikkhamitvā allavattho allakeso pañjaliko
puthudisā namassāmi—
Honoring, respecting, and venerating my father’s words, I
rose early and left Rājagaha and, with my clothes and hair
all wet, raised my joined palms to revere the quarters—

puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ
disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ
disan”ti.
east, south, west, north, below, and above.”
1. Cha disā
1. The Six Quarters

“Na kho, gahapatiputta, ariyassa vinaye evaṃ cha
disā namassitabbā”ti.
“Householder’s son, that’s not how the six quarters should
be revered in the training of the noble one.”

“Yathā kathaṃ pana, bhante, ariyassa vinaye cha disā
namassitabbā?
“But sir, how should the six quarters be revered in the
training of the noble one?

Sādhu me, bhante, bhagavā tathā dhammaṃ desetu,
yathā ariyassa vinaye cha disā namassitabbā”ti.
Sir, please teach me this.”

“Tena hi, gahapatiputta, suṇohi sādhukaṃ
manasikarohi bhāsissāmī”ti.
“Well then, householder’s son, listen and pay close
attention, I will speak.”

“Evaṃ, bhante”ti kho siṅgālako gahapatiputto
bhagavato paccassosi.
“Yes, sir,” replied Sigālaka.

Bhagavā etadavoca:
The Buddha said this:

“Yato kho, gahapatiputta, ariyasāvakassa cattāro
kammakilesā pahīnā honti, catūhi ca ṭhānehi
pāpakammaṃ na karoti, cha ca bhogānaṃ
apāyamukhāni na sevati, so evaṃ cuddasa
pāpakāpagato chaddisāpaṭicchādī
“Householder’s son, a noble disciple gives up four corrupt
deeds, doesn’t do bad deeds on four grounds, and avoids six
drains on wealth. When they’ve left these fourteen bad
things behind they have the six quarters covered.

ubholokavijayāya paṭipanno hoti. Tassa ayañceva loko
āraddho hoti paro ca loko.
They’re practicing to win in both worlds, and they succeed
in this world and the next.

So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ
lokaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a
good place, a heavenly realm.

2. Cattāro kammakilesā
2. Four Corrupt Deeds

Katamassa cattāro kammakilesā pahīnā honti?
What four corrupt deeds have they given up?

Pāṇātipāto kho, gahapatiputta, kammakileso,
adinnādānaṃ kammakileso, kāmesumicchācāro
kammakileso, musāvādo kammakileso.
Killing living creatures, stealing, sexual misconduct, and
lying: these are corrupt deeds.

Imassa cattāro kammakilesā pahīnā hontī”ti.
These are the four corrupt deeds they’ve given up.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Pāṇātipāto adinnādānaṃ,
“Killing, stealing,
Musāvādo ca vuccati;
telling lies,

Paradāragamanañceva,
and committing adultery:

Nappasaṃsanti paṇḍitā”ti.
astute people don’t praise these things.”

3. Catuṭhānaṃ
3. Four Grounds

“Katamehi catūhi ṭhānehi pāpakammaṃ na karoti?
“On what four grounds do they not do bad deeds?

Chandāgatiṃ gacchanto pāpakammaṃ karoti,
dosāgatiṃ gacchanto pāpakammaṃ karoti,
mohāgatiṃ gacchanto pāpakammaṃ karoti,
bhayāgatiṃ gacchanto pāpakammaṃ karoti.
One does bad deeds prejudiced by favoritism, hostility,
stupidity, and cowardice.

Yato kho, gahapatiputta, ariyasāvako neva
chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na
mohāgatiṃ gacchati, na bhayāgatiṃ gacchati;
When a noble disciple is not prejudiced by favoritism,
hostility, stupidity, and cowardice,

imehi catūhi ṭhānehi pāpakammaṃ na karotī”ti.
they don’t do bad deeds on these four grounds.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Chandā dosā bhayā mohā,
“If you act against the teaching

yo dhammaṃ ativattati;
out of favoritism, hostility, cowardice, or stupidity,

Nihīyati yaso tassa,
your fame shrinks,

kāḷapakkheva candimā.
like the moon in the waning fortnight.

Chandā dosā bhayā mohā,
If you don’t act against the teaching

yo dhammaṃ nātivattati;
out of favoritism, hostility, cowardice, and stupidity,

Āpūrati yaso tassa,
your fame swells,

sukkapakkheva candimā”ti.
like the moon in the waxing fortnight.”

4. Cha apāyamukhāni
4. Six Drains on Wealth

“Katamāni cha bhogānaṃ apāyamukhāni na sevati?
“What six drains on wealth do they avoid?

Surāmerayamajjappamādaṭṭhānānuyogo kho,
gahapatiputta, bhogānaṃ apāyamukhaṃ,
vikālavisikhācariyānuyogo bhogānaṃ apāyamukhaṃ,
samajjābhicaraṇaṃ bhogānaṃ apāyamukhaṃ,
jūtappamādaṭṭhānānuyogo bhogānaṃ apāyamukhaṃ,
pāpamittānuyogo bhogānaṃ apāyamukhaṃ,
ālasyānuyogo bhogānaṃ apāyamukhaṃ.
Habitually engaging in the following things is a drain on
wealth: drinking alcohol; roaming the streets at night;
frequenting festivals; gambling; bad friends; laziness.

5. Surāmerayassa cha ādīnavā
5. Six Drawbacks of Drinking

Cha khome, gahapatiputta, ādīnavā
surāmerayamajjappamādaṭṭhānānuyoge.
There are these six drawbacks of habitually drinking
alcohol.

Sandiṭṭhikā dhanajāni, kalahappavaḍḍhanī, rogānaṃ
āyatanaṃ, akittisañjananī, kopīnanidaṃsanī,
paññāya dubbalikaraṇītveva chaṭṭhaṃ padaṃ
bhavati.
Immediate loss of wealth, promotion of quarrels,
susceptibility to illness, disrepute, indecent exposure; and
weakened wisdom is the sixth thing.

Ime kho, gahapatiputta, cha ādīnavā
surāmerayamajjappamādaṭṭhānānuyoge.
These are the six drawbacks of habitually drinking alcohol.

6. Vikālacariyāya cha ādīnavā
6. Six Drawbacks of Roaming the Streets at Night

Cha khome, gahapatiputta, ādīnavā
vikālavisikhācariyānuyoge.
There are these six drawbacks of roaming the streets at
night.
Attāpissa agutto arakkhito hoti, puttadāropissa
agutto arakkhito hoti, sāpateyyampissa aguttaṃ
arakkhitaṃ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu,
abhūtavacanañca tasmiṃ rūhati, bahūnañca
dukkhadhammānaṃ purakkhato hoti.
Yourself, your partners and children, and your property are
all left unguarded. You’re suspected of bad deeds. Untrue
rumors spread about you. You’re at the forefront of many
things that entail suﬀering.

Ime kho, gahapatiputta, cha ādīnavā
vikālavisikhācariyānuyoge.
These are the six drawbacks of roaming the streets at night.

7. Samajjābhicaraṇassa cha ādīnavā
7. Six Drawbacks of Festivals

Cha khome, gahapatiputta, ādīnavā
samajjābhicaraṇe.
There are these six drawbacks of frequenting festivals.

Kva naccaṃ, kva gītaṃ, kva vāditaṃ, kva akkhānaṃ,
kva pāṇissaraṃ, kva kumbhathunanti.
You’re always thinking: ‘Where’s the dancing? Where’s the
singing? Where’s the music? Where are the stories?
Where’s the applause? Where are the kettle-drums?’

Ime kho, gahapatiputta, cha ādīnavā
samajjābhicaraṇe.
These are the six drawbacks of frequenting festivals.

8. Jūtappamādassa cha ādīnavā
8. Six Drawbacks of Gambling

Cha khome, gahapatiputta, ādīnavā
jūtappamādaṭṭhānānuyoge.
There are these six drawbacks of habitually gambling.

Jayaṃ veraṃ pasavati, jino vittamanusocati,
sandiṭṭhikā dhanajāni, sabhāgatassa vacanaṃ na
rūhati, mittāmaccānaṃ paribhūto hoti,
āvāhavivāhakānaṃ apatthito hoti:
Victory breeds enmity. The loser mourns their money. There
is immediate loss of wealth. A gambler’s word carries no
weight in public assembly. Friends and colleagues treat
them with contempt. And no-one wants to marry a gambler,
for they think:

‘akkhadhutto ayaṃ purisapuggalo nālaṃ
dārabharaṇāyā’ti.
‘This individual is a gambler—they’re not able to support a
partner.’

Ime kho, gahapatiputta, cha ādīnavā
jūtappamādaṭṭhānānuyoge.
These are the six drawbacks of habitually gambling.

9. Pāpamittatāya cha ādīnavā
9. Six Drawbacks of Bad Friends

Cha khome, gahapatiputta, ādīnavā
pāpamittānuyoge.
There are these six drawbacks of bad friends.

Ye dhuttā, ye soṇḍā, ye pipāsā, ye nekatikā, ye
vañcanikā, ye sāhasikā. Tyāssa mittā honti te sahāyā.
You become friends and companions with those who are
scoundrels, drunkards, addicts, frauds, swindlers, and
thugs.

Ime kho, gahapatiputta, cha ādīnavā
pāpamittānuyoge.
These are the six drawbacks of bad friends.

10. Ālasyassa cha ādīnavā
10. Six Drawbacks of Laziness

Cha khome, gahapatiputta, ādīnavā ālasyānuyoge.
There are these six drawbacks of habitual laziness.

Atisītanti kammaṃ na karoti, atiuṇhanti kammaṃ na
karoti, atisāyanti kammaṃ na karoti, atipātoti
kammaṃ na karoti, atichātosmīti kammaṃ na karoti,
atidhātosmīti kammaṃ na karoti.
You don’t get your work done because you think: ‘It’s too
cold! It’s too hot. It’s too late! It’s too early! I’m too hungry!
I’m too full!’

Tassa evaṃ kiccāpadesabahulassa viharato
anuppannā ceva bhogā nuppajjanti, uppannā ca
bhogā parikkhayaṃ gacchanti.
By dwelling on so many excuses for not working, you don’t
make any more money, and the money you already have
runs out.

Ime kho, gahapatiputta, cha ādīnavā ālasyānuyoge”ti.
These are the six drawbacks of habitual laziness.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Hoti pānasakhā nāma,
“Some are just drinking buddies,

hoti sammiyasammiyo;
some call you their dear, dear friend,

Yo ca atthesu jātesu,
but a true friend is one

sahāyo hoti so sakhā.
who stands by you in need.

Ussūraseyyā paradārasevanā,
Sleeping late, adultery,

Verappasavo ca anatthatā ca;
making enemies, harmfulness,

Pāpā ca mittā sukadariyatā ca,
bad friends, and avarice:

Ete cha ṭhānā purisaṃ dhaṃsayanti.
these six grounds ruin a person.

Pāpamitto pāpasakho,
With bad friends, bad companions,

pāpaācāragocaro;
bad behavior and alms-resort,

Asmā lokā paramhā ca,
a man falls to ruin

ubhayā dhaṃsate naro.
in both this world and the next.

Akkhitthiyo vāruṇī naccagītaṃ,
Dice, women, drink, song and dance;

Divā soppaṃ pāricariyā akāle;
sleeping by day and roaming at night;

Pāpā ca mittā sukadariyatā ca,
bad friends, and avarice:

Ete cha ṭhānā purisaṃ dhaṃsayanti.
these six grounds ruin a person.

Akkhehi dibbanti suraṃ pivanti,
They play dice and drink liquor,

Yantitthiyo pāṇasamā paresaṃ;
and consort with women loved by others.

Nihīnasevī na ca vuddhasevī,
Associating with the worse, not the better,

Nihīyate kāḷapakkheva cando.
they diminish like the waning moon.

Yo vāruṇī addhano akiñcano,
A drunkard, broke, and destitute,

Pipāso pivaṃ papāgato;
thirsty, drinking in the bar,

Udakamiva iṇaṃ vigāhati,
drowning in debt,

Akulaṃ kāhiti khippamattano.
will quickly lose their way.

Na divā soppasīlena,
When you’re in the habit of sleeping late,

rattimuṭṭhānadessinā;
seeing night as time to rise,

Niccaṃ mattena soṇḍena,
and always getting drunk,

sakkā āvasituṃ gharaṃ.
you can’t keep up the household life.

Atisītaṃ atiuṇhaṃ,
‘Too cold, too hot,

atisāyamidaṃ ahu;
too late,’ they say.

Iti vissaṭṭhakammante,
When the young neglect their work like this,

atthā accenti māṇave.
riches pass them by.

Yodha sītañca uṇhañca,
But one who considers hot and cold

tiṇā bhiyyo na maññati;
as nothing more than blades of grass—

Karaṃ purisakiccāni,
he does his manly duty,

so sukhaṃ na vihāyatī”ti.
and happiness never fails.”

11. Mittapatirūpaka
11. Fake Friends
“Cattārome, gahapatiputta, amittā mittapatirūpakā
veditabbā.
“Householder’s son, you should recognize these four
enemies disguised as friends:

Aññadatthuharo amitto mittapatirūpako veditabbo,
vacīparamo amitto mittapatirūpako veditabbo,
anuppiyabhāṇī amitto mittapatirūpako veditabbo,
apāyasahāyo amitto mittapatirūpako veditabbo.
the taker, the talker, the ﬂatterer, the spender.

Catūhi kho, gahapatiputta, ṭhānehi aññadatthuharo
amitto mittapatirūpako veditabbo.
You can recognize a fake friend who’s all take on four
grounds.

Aññadatthuharo hoti,
Your possessions end up theirs.

appena bahumicchati;
Giving little, they expect a lot.

Bhayassa kiccaṃ karoti,
They do their duty out of fear.

sevati atthakāraṇā.
They associate for their own advantage.

Imehi kho, gahapatiputta, catūhi ṭhānehi
aññadatthuharo amitto mittapatirūpako veditabbo.
You can recognize a fake friend who’s all take on these four
grounds.

Catūhi kho, gahapatiputta, ṭhānehi vacīparamo
amitto mittapatirūpako veditabbo.
You can recognize a fake friend who’s all talk on four
grounds.

Atītena paṭisantharati, anāgatena paṭisantharati,
niratthakena saṅgaṇhāti, paccuppannesu kiccesu
byasanaṃ dasseti.
They’re hospitable in the past. They’re hospitable in the
future. They’re full of meaningless pleasantries. When
something needs doing in the present they point to their
own misfortune.

Imehi kho, gahapatiputta, catūhi ṭhānehi vacīparamo
amitto mittapatirūpako veditabbo.
You can recognize a fake friend who’s all talk on these four
grounds.

Catūhi kho, gahapatiputta, ṭhānehi anuppiyabhāṇī
amitto mittapatirūpako veditabbo.
You can recognize a fake friend who’s a ﬂatterer on four
grounds.

Pāpakampissa anujānāti, kalyāṇampissa anujānāti,
sammukhāssa vaṇṇaṃ bhāsati, parammukhāssa
avaṇṇaṃ bhāsati.
They support you equally in doing bad and doing good.
They praise you to your face, and put you down behind your
back.

Imehi kho, gahapatiputta, catūhi ṭhānehi
anuppiyabhāṇī amitto mittapatirūpako veditabbo.
You can recognize a fake friend who’s a ﬂatterer on these
four grounds.

Catūhi kho, gahapatiputta, ṭhānehi apāyasahāyo
amitto mittapatirūpako veditabbo.
You can recognize a fake friend who’s a spender on four
grounds.

Surāmerayamajjappamādaṭṭhānānuyoge sahāyo hoti,
vikālavisikhācariyānuyoge sahāyo hoti,
samajjābhicaraṇe sahāyo hoti,
jūtappamādaṭṭhānānuyoge sahāyo hoti.
They accompany you when drinking, roaming the streets at
night, frequenting festivals, and gambling.

Imehi kho, gahapatiputta, catūhi ṭhānehi
apāyasahāyo amitto mittapatirūpako veditabbo”ti.
You can recognize a fake friend who’s a spender on these
four grounds.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Aññadatthuharo mitto,
“One friend is all take,

yo ca mitto vacīparo;
another all talk;

Anuppiyañca yo āha,
one’s just a ﬂatterer,

apāyesu ca yo sakhā.
and one’s a friend who spends.

Ete amitte cattāro,
An astute person understands
iti viññāya paṇḍito;
these four enemies for what they are

Ārakā parivajjeyya,
and keeps them at a distance,

maggaṃ paṭibhayaṃ yathā”ti.
as they’d shun a risky road.”

12. Suhadamitta
12. Good-Hearted Friends

“Cattārome, gahapatiputta, mittā suhadā veditabbā.
“Householder’s son, you should recognize these four good-
hearted friends:

Upakāro mitto suhado veditabbo,
samānasukhadukkho mitto suhado veditabbo,
atthakkhāyī mitto suhado veditabbo, anukampako
mitto suhado veditabbo.
the helper, the friend in good times and bad, the counselor,
and the one who’s compassionate.

Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto
suhado veditabbo.
You can recognize a good-hearted friend who’s a helper on
four grounds.

Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati,
bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu
taddiguṇaṃ bhogaṃ anuppadeti.
They guard you when you’re negligent. They guard your
property when you’re negligent. They keep you safe in
times of danger. When something needs doing, they supply
you with twice the money you need.
Imehi kho, gahapatiputta, catūhi ṭhānehi upakāro
mitto suhado veditabbo.
You can recognize a good-hearted friend who’s a helper on
these four grounds.

Catūhi kho, gahapatiputta, ṭhānehi
samānasukhadukkho mitto suhado veditabbo.
You can recognize a good-hearted friend who’s the same in
good times and bad on four grounds.

Guyhamassa ācikkhati, guyhamassa parigūhati,
āpadāsu na vijahati, jīvitaṃpissa atthāya pariccattaṃ
hoti.
They tell you secrets. They keep your secrets. They don’t
abandon you in times of trouble. They’d even give their life
for you.

Imehi kho, gahapatiputta, catūhi ṭhānehi
samānasukhadukkho mitto suhado veditabbo.
You can recognize a good-hearted friend who’s the same in
good times and bad on these four grounds.

Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto
suhado veditabbo.
You can recognize a good-hearted friend who’s a counselor
on four grounds.

Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti,
saggassa maggaṃ ācikkhati.
They keep you from doing bad. They support you in doing
good. They teach you what you do not know. They explain
the path to heaven.

Imehi kho, gahapatiputta, catūhi ṭhānehi
atthakkhāyī mitto suhado veditabbo.
You can recognize a good-hearted friend who’s a counselor
on these four grounds.

Catūhi kho, gahapatiputta, ṭhānehi anukampako
mitto suhado veditabbo.
You can recognize a good-hearted friend who’s
compassionate on four grounds.

Abhavenassa na nandati, bhavenassa nandati,
avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ
bhaṇamānaṃ pasaṃsati.
They don’t delight in your misfortune. They delight in your
good fortune. They keep others from criticizing you. They
encourage praise of you.

Imehi kho, gahapatiputta, catūhi ṭhānehi
anukampako mitto suhado veditabbo”ti.
You can recognize a good-hearted friend who’s
compassionate on these four grounds.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Upakāro ca yo mitto,
“A friend who’s a helper,

sukhe dukkhe ca yo sakhā;
one the same in both pleasure and pain,

Atthakkhāyī ca yo mitto,
a friend of good counsel,

yo ca mittānukampako.
and one of compassion;

Etepi mitte cattāro,
an astute person understands

iti viññāya paṇḍito;
these four friends for what they are

Sakkaccaṃ payirupāseyya,
and carefully looks after them,

mātā puttaṃva orasaṃ;
like a mother the child at her breast.

Paṇḍito sīlasampanno,
The astute and virtuous

jalaṃ aggīva bhāsati.
shine like a burning ﬂame.

Bhoge saṃharamānassa,
They pick up riches as bees

bhamarasseva irīyato;
roaming round pick up pollen.

Bhogā sannicayaṃ yanti,
And their riches proceed to grow,

vammikovupacīyati.
like an ant-hill piling up.

Evaṃ bhoge samāhatvā,
In gathering wealth like this,

alamatto kule gihī;
a householder does enough for their family.

Catudhā vibhaje bhoge,
And they’d hold on to friends

sa ve mittāni ganthati.
by dividing their wealth in four.

Ekena bhoge bhuñjeyya,
One portion is to enjoy.

dvīhi kammaṃ payojaye;
Two parts invest in work.

Catutthañca nidhāpeyya,
And the fourth should be kept

āpadāsu bhavissatī”ti.
for times of trouble.”

13. Chaddisāpaṭicchādanakaṇḍa
13. Covering the Six Quarters

“Kathañca, gahapatiputta, ariyasāvako
chaddisāpaṭicchādī hoti?
“And how, householder’s son, does a noble disciple cover
the six quarters?

Cha imā, gahapatiputta, disā veditabbā.
These six quarters should be recognized:

Puratthimā disā mātāpitaro veditabbā, dakkhiṇā disā
ācariyā veditabbā, pacchimā disā puttadārā
veditabbā, uttarā disā mittāmaccā veditabbā,
heṭṭhimā disā dāsakammakarā veditabbā, uparimā
disā samaṇabrāhmaṇā veditabbā.
parents as the east, teachers as the south, partner and
children as the west, friends and colleagues as the north,
bondservants and workers as beneath, and ascetics and
brahmins as above.

Pañcahi kho, gahapatiputta, ṭhānehi puttena
puratthimā disā mātāpitaro paccupaṭṭhātabbā—
A child should serve their parents as the eastern quarter in
ﬁve ways, thinking:

bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi,
kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjāmi, atha
vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ
anuppadassāmīti.
‘I will support those who supported me. I’ll do my duty for
them. I’ll maintain the family traditions. I’ll take care of the
inheritance. When they have passed away, I’ll make an
oﬀering on their behalf.’

Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena
puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi
ṭhānehi puttaṃ anukampanti.
Parents served by the children in these ﬁve ways show
compassion to them in ﬁve ways.

Pāpā nivārenti, kalyāṇe nivesenti, sippaṃ
sikkhāpenti, patirūpena dārena saṃyojenti, samaye
dāyajjaṃ niyyādenti.
They keep them from doing bad. They support them in
doing good. They train them in a profession. They connect
them with a suitable partner. They transfer the inheritance
in due time.

Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena
puratthimā disā mātāpitaro paccupaṭṭhitā imehi
pañcahi ṭhānehi puttaṃ anukampanti.
Parents served by their children in these ﬁve ways show
compassion to them in these ﬁve ways.

Evamassa esā puratthimā disā paṭicchannā hoti
khemā appaṭibhayā.
And that’s how the eastern quarter is covered, kept safe
and free of peril.

Pañcahi kho, gahapatiputta, ṭhānehi antevāsinā
dakkhiṇā disā ācariyā paccupaṭṭhātabbā—
A student should serve their teacher as the southern
quarter in ﬁve ways:

uṭṭhānena upaṭṭhānena sussusāya pāricariyāya
sakkaccaṃ sippapaṭiggahaṇena.
by rising for them, by serving them, by listening well, by
looking after them, and by carefully learning their
profession.

Imehi kho, gahapatiputta, pañcahi ṭhānehi
antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā
pañcahi ṭhānehi antevāsiṃ anukampanti—
Teachers served by their students in these ﬁve ways show
compassion to them in ﬁve ways.

suvinītaṃ vinenti, suggahitaṃ gāhāpenti,
sabbasippassutaṃ samakkhāyino bhavanti,
mittāmaccesu paṭiyādenti, disāsu parittāṇaṃ karonti.
They make sure they’re well trained and well educated.
They clearly explain all the knowledge of the profession.
They introduce them to their friends and colleagues. They
provide protection in every region.

Imehi kho, gahapatiputta, pañcahi ṭhānehi
antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā
imehi pañcahi ṭhānehi antevāsiṃ anukampanti.
Teachers served by their students in these ﬁve ways show
compassion to them in these ﬁve ways.

Evamassa esā dakkhiṇā disā paṭicchannā hoti khemā
appaṭibhayā.
And that’s how the southern quarter is covered, kept safe
and free of peril.

Pañcahi kho, gahapatiputta, ṭhānehi sāmikena
pacchimā disā bhariyā paccupaṭṭhātabbā—
A husband should serve his wife as the western quarter in
ﬁve ways:

sammānanāya anavamānanāya anaticariyāya
issariyavossaggena alaṅkārānuppadānena.
by treating her with honor, by not looking down on her, by
not being unfaithful, by relinquishing authority to her, and
by presenting her with adornments.

Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena
pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi
sāmikaṃ anukampati—
A wife served by her husband in these ﬁve ways shows
compassion to him in ﬁve ways.

susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca,
anaticārinī ca, sambhatañca anurakkhati, dakkhā ca
hoti analasā sabbakiccesu.
She’s well-organized in her work. She manages the
domestic help. She’s not unfaithful. She preserves his
earnings. She’s deft and tireless in all her duties.

Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena
pacchimā disā bhariyā paccupaṭṭhitā imehi pañcahi
ṭhānehi sāmikaṃ anukampati.
A wife served by her husband in these ﬁve ways shows
compassion to him in these ﬁve ways.

Evamassa esā pacchimā disā paṭicchannā hoti khemā
appaṭibhayā.
And that’s how the western quarter is covered, kept safe
and free of peril.

Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena
uttarā disā mittāmaccā paccupaṭṭhātabbā—
A gentleman should serve their friends and colleagues as
the northern quarter in ﬁve ways:

dānena peyyavajjena atthacariyāya samānattatāya
avisaṃvādanatāya.
giving, kindly words, taking care, equality, and not using
tricky words.

Imehi kho, gahapatiputta, pañcahi ṭhānehi
kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā
pañcahi ṭhānehi kulaputtaṃ anukampanti—
Friends and colleagues served by a gentleman in these ﬁve
ways show compassion to them in ﬁve ways.

pamattaṃ rakkhanti, pamattassa sāpateyyaṃ
rakkhanti, bhītassa saraṇaṃ honti, āpadāsu na
vijahanti, aparapajā cassa paṭipūjenti.
They guard them when they’re negligent. They guard their
property when they’re negligent. They keep them safe in
times of danger. They don’t abandon them in times of
trouble. They honor their descendants.

Imehi kho, gahapatiputta, pañcahi ṭhānehi
kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā
imehi pañcahi ṭhānehi kulaputtaṃ anukampanti.
Friends and colleagues served by a gentleman in these ﬁve
ways show compassion to them in these ﬁve ways.

Evamassa esā uttarā disā paṭicchannā hoti khemā
appaṭibhayā.
And that’s how the northern quarter is covered, kept safe
and free of peril.

Pañcahi kho, gahapatiputta, ṭhānehi ayyirakena
heṭṭhimā disā dāsakammakarā paccupaṭṭhātabbā—
A master should serve their bondservants and workers as
the lower quarter in ﬁve ways:

yathābalaṃ kammantasaṃvidhānena
bhattavetanānuppadānena gilānupaṭṭhānena
acchariyānaṃ rasānaṃ saṃvibhāgena samaye
vossaggena.
by organizing work according to ability, by paying food and
wages, by nursing them when sick, by sharing special
treats, and by giving time oﬀ work.

Imehi kho, gahapatiputta, pañcahi ṭhānehi
ayyirakena heṭṭhimā disā dāsakammakarā
paccupaṭṭhitā pañcahi ṭhānehi ayyirakaṃ
anukampanti—
Bondservants and workers served by a master in these ﬁve
ways show compassion to them in ﬁve ways.

pubbuṭṭhāyino ca honti, pacchā nipātino ca,
dinnādāyino ca, sukatakammakarā ca, kittivaṇṇaharā
ca.
They get up ﬁrst, and go to bed last. They don’t steal. They
do their work well. And they promote a good reputation.

Imehi kho, gahapatiputta, pañcahi ṭhānehi
ayyirakena heṭṭhimā disā dāsakammakarā
paccupaṭṭhitā imehi pañcahi ṭhānehi ayyirakaṃ
anukampanti.
Bondservants and workers served by a master in these ﬁve
ways show compassion to them in these ﬁve ways.

Evamassa esā heṭṭhimā disā paṭicchannā hoti khemā
appaṭibhayā.
And that’s how the lower quarter is covered, kept safe and
free of peril.

Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena
uparimā disā samaṇabrāhmaṇā paccupaṭṭhātabbā—
A gentleman should serve ascetics and brahmins as the
upper quarter in ﬁve ways:

mettena kāyakammena mettena vacīkammena
mettena manokammena anāvaṭadvāratāya
āmisānuppadānena.
by loving deeds of body, speech, and mind, by not turning
them away at the gate, and by providing them with material
needs.

Imehi kho, gahapatiputta, pañcahi ṭhānehi
kulaputtena uparimā disā samaṇabrāhmaṇā
paccupaṭṭhitā chahi ṭhānehi kulaputtaṃ
anukampanti—
Ascetics and brahmins served by a gentleman in these ﬁve
ways show compassion to them in ﬁve ways.

pāpā nivārenti, kalyāṇe nivesenti, kalyāṇena manasā
anukampanti, assutaṃ sāventi, sutaṃ pariyodāpenti,
saggassa maggaṃ ācikkhanti.
They keep them from doing bad. They support them in
doing good. They think of them with kindly thoughts. They
teach them what they do not know. They clarify what
they’ve already learned. They explain the path to heaven.
Imehi kho, gahapatiputta, pañcahi ṭhānehi
kulaputtena uparimā disā samaṇabrāhmaṇā
paccupaṭṭhitā imehi chahi ṭhānehi kulaputtaṃ
anukampanti.
Ascetics and brahmins served by a gentleman in these ﬁve
ways show compassion to them in these ﬁve ways.

Evamassa esā uparimā disā paṭicchannā hoti khemā
appaṭibhayā”ti.
And that’s how the upper quarter is covered, kept safe and
free of peril.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Mātāpitā disā pubbā,
“Parents are the east,

ācariyā dakkhiṇā disā;
teachers the south,

Puttadārā disā pacchā,
wives and child the west,

mittāmaccā ca uttarā.
friends and colleagues the north,

Dāsakammakarā heṭṭhā,
servants and workers below,

uddhaṃ samaṇabrāhmaṇā;
and ascetics and brahmins above.
Etā disā namasseyya,
By honoring these quarters

alamatto kule gihī.
a householder does enough for their family.

Paṇḍito sīlasampanno,
The astute and the virtuous,

saṇho ca paṭibhānavā;
the gentle and the articulate,

Nivātavutti atthaddho,
the humble and the kind:

tādiso labhate yasaṃ.
they’re who win glory.

Uṭṭhānako analaso,
The diligent, not lazy,

āpadāsu na vedhati;
those not disturbed by troubles,

Acchinnavutti medhāvī,
those consistent in conduct, the intelligent:

tādiso labhate yasaṃ.
they’re who win glory.

Saṅgāhako mittakaro,
The inclusive, the makers of friends,

vadaññū vītamaccharo;
the kind, those rid of stinginess,
Netā vinetā anunetā,
those who lead, train, and persuade:

tādiso labhate yasaṃ.
they’re who win glory.

Dānañca peyyavajjañca,
Giving and kindly words,

atthacariyā ca yā idha;
taking care here,

Samānattatā ca dhammesu,
and treating equally in worldly conditions,

tattha tattha yathārahaṃ;
as beﬁts them in each case;

Ete kho saṅgahā loke,
these ways of being inclusive in the world

rathassāṇīva yāyato.
are like a moving chariot’s linchpin.

Ete ca saṅgahā nāssu,
If there were no such ways of being inclusive,

na mātā puttakāraṇā;
neither mother nor father

Labhetha mānaṃ pūjaṃ vā,
would be respected and honored

pitā vā puttakāraṇā.
for what they’ve done for their children.
Yasmā ca saṅgahā ete,
But since these ways of being inclusive do exist,

sammapekkhanti paṇḍitā;
the astute do regard them well,

Tasmā mahattaṃ papponti,
so they achieve greatness

pāsaṃsā ca bhavanti te”ti.
and are praised.”

Evaṃ vutte, siṅgālako gahapatiputto bhagavantaṃ
etadavoca:
When this was said, Sigālaka the householder’s son said to
the Buddha,

“abhikkantaṃ, bhante, abhikkantaṃ, bhante.
“Excellent, sir! Excellent!

Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya,
paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ
ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya
‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ
bhagavatā anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the
hidden, or pointing out the path to the lost, or lighting a
lamp in the dark so people with good eyes can see what’s
there, the Buddha has made the teaching clear in many
ways.

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi
dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the
mendicant Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu, ajjatagge
pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may the Buddha remember me as a lay
follower who has gone for refuge for life.”

Siṅgālasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.
32. Āṭānāṭiyasutta - The
Āṭānāṭiya Protection
Dīgha Nikāya 32 - Long Discourses 32

1. Paṭhamabhāṇavāra
1. The First Recitation Section

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe
pabbate.
At one time the Buddha was staying near Rājagaha, on the
Vulture’s Peak Mountain.

Atha kho cattāro mahārājā mahatiyā ca yakkhasenāya
mahatiyā ca gandhabbasenāya mahatiyā ca
kumbhaṇḍasenāya mahatiyā ca nāgasenāya
catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ
ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā
abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ
gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā
tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdiṃsu.
Then, late at night, the Four Great Kings—with large armies
of spirits, fairies, goblins, and dragons—set guards, troops,
and wards at the four quarters and then, lighting up the
entire Vulture’s Peak with their beauty, went up to the
Buddha, bowed, and sat down to one side.

Tepi kho yakkhā appekacce bhagavantaṃ
abhivādetvā ekamantaṃ nisīdiṃsu, appekacce
bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ
kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu,
appekacce yena bhagavā tenañjaliṃ paṇāmetvā
ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ
sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā
ekamantaṃ nisīdiṃsu.
Before sitting down to one side, some spirits bowed, some
exchanged greetings and polite conversation, some held up
their joined palms toward the Buddha, some announced
their name and clan, while some kept silent.

Ekamantaṃ nisinno kho vessavaṇo mahārājā
bhagavantaṃ etadavoca:
Seated to one side, the Great King Vessavaṇa said to the
Buddha,

“santi hi, bhante, uḷārā yakkhā bhagavato
appasannā.
“Sir, some high spirits have conﬁdence in the Buddha,

Santi hi, bhante, uḷārā yakkhā bhagavato pasannā.
some do not.

Santi hi, bhante, majjhimā yakkhā bhagavato
appasannā.
Some middling spirits have conﬁdence in the Buddha,

Santi hi, bhante, majjhimā yakkhā bhagavato
pasannā.
some do not.

Santi hi, bhante, nīcā yakkhā bhagavato appasannā.
Some low spirits have conﬁdence in the Buddha,

Santi hi, bhante, nīcā yakkhā bhagavato pasannā.
some do not.
Yebhuyyena kho pana, bhante, yakkhā
appasannāyeva bhagavato.
But mostly the spirits don’t have conﬁdence in the Buddha.

Taṃ kissa hetu?
Why is that?

Bhagavā hi, bhante, pāṇātipātā veramaṇiyā
dhammaṃ deseti, adinnādānā veramaṇiyā dhammaṃ
deseti, kāmesumicchācārā veramaṇiyā dhammaṃ
deseti, musāvādā veramaṇiyā dhammaṃ deseti,
surāmerayamajjappamādaṭṭhānā veramaṇiyā
dhammaṃ deseti.
Because the Buddha teaches them to refrain from killing
living creatures, stealing, lying, sexual misconduct, and
drinking alcohol.

Yebhuyyena kho pana, bhante, yakkhā
appaṭiviratāyeva pāṇātipātā, appaṭiviratā
adinnādānā, appaṭiviratā kāmesumicchācārā,
appaṭiviratā musāvādā, appaṭiviratā
surāmerayamajjappamādaṭṭhānā.
But mostly they don’t refrain from such things.

Tesaṃ taṃ hoti appiyaṃ amanāpaṃ.
They don’t like that or approve of it.

Santi hi, bhante, bhagavato sāvakā
araññavanapatthāni pantāni senāsanāni paṭisevanti
appasaddāni appanigghosāni vijanavātāni
manussarāhasseyyakāni paṭisallānasāruppāni.
Sir, there are disciples of the Buddha who frequent remote
lodgings in the wilderness and the forest that are quiet and
still, far from the madding crowd, remote from human
settlements, and ﬁt for retreat.
Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ
bhagavato pāvacane appasannā.
There dwell high spirits who have no conﬁdence in the
Buddha’s dispensation.

Tesaṃ pasādāya uggaṇhātu, bhante, bhagavā
āṭānāṭiyaṃ rakkhaṃ bhikkhūnaṃ bhikkhunīnaṃ
upāsakānaṃ upāsikānaṃ guttiyā rakkhāya
avihiṃsāya phāsuvihārāyā”ti.
To give them conﬁdence, may the Buddha please learn the
Āṭānāṭiya protection for the guarding, protection, safety,
and comfort of the monks, nuns, laymen, and laywomen.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.

Atha kho vessavaṇo mahārājā bhagavato
adhivāsanaṃ viditvā tāyaṃ velāyaṃ imaṃ āṭānāṭiyaṃ
rakkhaṃ abhāsi:
Then, knowing that the Buddha had consented, on that
occasion Great King Vessavaṇa recited the Āṭānāṭiya
protection.

“Vipassissa ca namatthu,
“Hail Vipassī,

cakkhumantassa sirīmato;
the glorious seer!

Sikhissapi ca namatthu,
Hail Sikhī,

sabbabhūtānukampino.
compassionate for all beings!

Vessabhussa ca namatthu,
Hail Vesabhū,

nhātakassa tapassino;
cleansed and austere!

Namatthu kakusandhassa,
Hail Kakusandha,

mārasenāpamaddino.
crusher of Māra’s army!

Koṇāgamanassa namatthu,
Hail Koṇāgamana,

brāhmaṇassa vusīmato;
the accomplished brahmin!

Kassapassa ca namatthu,
Hail Kassapa,

vippamuttassa sabbadhi.
freed in every way!

Aṅgīrasassa namatthu,
Hail Aṅgīrasa,

sakyaputtassa sirīmato;
the glorious Sakyan!

Yo imaṃ dhammaṃ desesi,
He taught this Dhamma

sabbadukkhāpanūdanaṃ.
that dispels all suﬀering.

Ye cāpi nibbutā loke,
Those in the world who are extinguished,

yathābhūtaṃ vipassisuṃ;
truly discerning,

Te janā apisuṇātha,
not backbiters; such people

mahantā vītasāradā.
being great of heart and rid of naivety,

Hitaṃ devamanussānaṃ,
revere that Gotama;

yaṃ namassanti gotamaṃ;
he who is helpful to gods and humans,

Vijjācaraṇasampannaṃ,
accomplished in knowledge and conduct,

mahantaṃ vītasāradaṃ.
great of heart and rid of naivety.

Yato uggacchati sūriyo,
Where rises the sun—

ādicco maṇḍalī mahā;
Aditi’s child, the great circle,

Yassa cuggacchamānassa,
who in his rising

saṃvarīpi nirujjhati;
dispels the night,

Yassa cuggate sūriye,
and of whom, when sun has risen,

‘divaso’ti pavuccati.
it’s said to be the day—

Rahadopi tattha gambhīro,
there is a deep lake

samuddo saritodako;
an ocean, where water ﬂows.

Evaṃ taṃ tattha jānanti,
So they know that in that place

‘samuddo saritodako’.
there is an ocean where waters ﬂow.

Ito ‘sā purimā disā’,
From here that is the eastern quarter,

iti naṃ ācikkhatī jano;
so the people say.

Yaṃ disaṃ abhipāleti,
That quarter is warded

mahārājā yasassi so.
by a great king, glorious,

Gandhabbānaṃ adhipati,
the lord of the fairies;

dhataraṭṭho’ti nāmaso;
his name is Dhataraṭṭha.

Ramatī naccagītehi,
He delights in song and dance,

gandhabbehi purakkhato.
honored by the fairies.

Puttāpi tassa bahavo,
And he has many mighty sons

ekanāmāti me sutaṃ;
all of one name, so I’ve heard.

Asīti dasa eko ca,
Eighty, and ten, and one—

indanāmā mahabbalā.
all of them named Inda.

Te cāpi buddhaṃ disvāna,
After seeing the Awakened One,

buddhaṃ ādiccabandhunaṃ;
the Buddha, Kinsman of the Sun,

Dūratova namassanti,
they revere him from afar,

mahantaṃ vītasāradaṃ.
the one great of heart and rid of naivety.

Namo te purisājañña,
Homage to you, O thoroughbred!

namo te purisuttama;
Homage to you, supreme among men!

Kusalena samekkhasi,
You’ve seen us with clarity and kindness.

amanussāpi taṃ vandanti;
The non-humans bow to you.

Sutaṃ netaṃ abhiṇhaso,
We’ve been asked many a time,

tasmā evaṃ vademase.
‘Do you bow to Gotama the victor?’

‘Jinaṃ vandatha gotamaṃ’,
And so we ought to declare:

‘jinaṃ vandāma gotamaṃ;
‘We bow to Gotama the victor,

Vijjācaraṇasampannaṃ,
accomplished in knowledge and conduct!

buddhaṃ vandāma gotamaṃ’.
We bow to Gotama the awakened!’

Yena petā pavuccanti,
It’s where the departed go, they say,

pisuṇā piṭṭhimaṃsikā;
who are dividers and backbiters,

Pāṇātipātino luddā,
killers and hunters,

corā nekatikā janā.
bandits and frauds.

Ito ‘sā dakkhiṇā disā’,
From here that is the southern quarter,

iti naṃ ācikkhatī jano;
so the people say.

Yaṃ disaṃ abhipāleti,
That quarter is warded

mahārājā yasassi so.
by a great king, glorious,

Kumbhaṇḍānaṃ adhipati,
the lord of the goblins;

‘virūḷho’ iti nāmaso;
his name is Virūḷha.

Ramatī naccagītehi,
He delights in song and dance,

kumbhaṇḍehi purakkhato.
honored by the goblins.

Puttāpi tassa bahavo,
And he has many mighty sons

ekanāmāti me sutaṃ;
all of one name, so I’ve heard.

Asīti dasa eko ca,
Eighty, and ten, and one—

indanāmā mahabbalā.
all of them named Inda.

Te cāpi buddhaṃ disvāna,
After seeing the Awakened One,

buddhaṃ ādiccabandhunaṃ;
the Buddha, Kinsman of the Sun,

Dūratova namassanti,
they revere him from afar,

mahantaṃ vītasāradaṃ.
the one great of heart and rid of naivety.

Namo te purisājañña,
Homage to you, O thoroughbred!

namo te purisuttama;
Homage to you, supreme among men!

Kusalena samekkhasi,
You’ve seen us with clarity and kindness.

amanussāpi taṃ vandanti;
The non-humans bow to you.

Sutaṃ netaṃ abhiṇhaso,
We’ve been asked many a time,

tasmā evaṃ vademase.
‘Do you bow to Gotama the victor?’

‘Jinaṃ vandatha gotamaṃ’,
And so we ought to declare:

‘jinaṃ vandāma gotamaṃ;
‘We bow to Gotama the victor,

Vijjācaraṇasampannaṃ,
accomplished in knowledge and conduct!

buddhaṃ vandāma gotamaṃ’.
We bow to Gotama the awakened!’

Yattha coggacchati sūriyo,
Where sets the sun—

ādicco maṇḍalī mahā;
Aditi’s child, the great circle,

Yassa coggacchamānassa,
who in his setting

divasopi nirujjhati;
closes the day,

Yassa coggate sūriye,
and of whom, when sun has set,

‘saṃvarī’ti pavuccati.
it’s said to be the night—

Rahadopi tattha gambhīro,
there is a deep lake

samuddo saritodako;
an ocean, where water ﬂows.

Evaṃ taṃ tattha jānanti,
So they know that in that place

‘samuddo saritodako’.
there is an ocean where waters ﬂow.

Ito ‘sā pacchimā disā’,
From here that is the western quarter,

iti naṃ ācikkhatī jano;
so the people say.

Yaṃ disaṃ abhipāleti,
That quarter is warded

mahārājā yasassi so.
by a great king, glorious,

Nāgānañca adhipati,
the lord of the dragons;

‘virūpakkho’ti nāmaso;
his name is Virūpakkha.

Ramatī naccagītehi,
He delights in song and dance,

nāgeheva purakkhato.
honored by the dragons.

Puttāpi tassa bahavo,
And he has many mighty sons

ekanāmāti me sutaṃ;
all of one name, so I’ve heard.

Asīti dasa eko ca,
Eighty, and ten, and one—

indanāmā mahabbalā.
all of them named Inda.

Te cāpi buddhaṃ disvāna,
After seeing the Awakened One,

buddhaṃ ādiccabandhunaṃ;
the Buddha, Kinsman of the Sun,

Dūratova namassanti,
they revere him from afar,

mahantaṃ vītasāradaṃ.
the one great of heart and rid of naivety.

Namo te purisājañña,
Homage to you, O thoroughbred!

namo te purisuttama;
Homage to you, supreme among men!

Kusalena samekkhasi,
You’ve seen us with clarity and kindness.

amanussāpi taṃ vandanti;
The non-humans bow to you.

Sutaṃ netaṃ abhiṇhaso,
We’ve been asked many a time,

tasmā evaṃ vademase.
‘Do you bow to Gotama the victor?’

‘Jinaṃ vandatha gotamaṃ’,
And so we ought to declare:

‘jinaṃ vandāma gotamaṃ;
‘We bow to Gotama the victor,

Vijjācaraṇasampannaṃ,
accomplished in knowledge and conduct!

buddhaṃ vandāma gotamaṃ’.
We bow to Gotama the awakened!’

Yena uttarakuruvho,
Where lovely Uttarakuru is,

mahāneru sudassano;
and the beautiful Mount Meru,

Manussā tattha jāyanti,
humans born there

amamā apariggahā.
are unselﬁsh, not possessive.

Na te bījaṃ pavapanti,
They do not sow the seed,

napi nīyanti naṅgalā;
nor do they draw the plough.

Akaṭṭhapākimaṃ sāliṃ,
The rice eaten by people

paribhuñjanti mānusā.
ripens in untilled soil,

Akaṇaṃ athusaṃ suddhaṃ,
free of powder or husk, pure,

sugandhaṃ taṇḍulapphalaṃ;
fragrant, with only the rice-grain.

Tuṇḍikīre pacitvāna,
They eat that food

tato bhuñjanti bhojanaṃ.
after cooking it in a ‘parrot’s beak’.

Gāviṃ ekakhuraṃ katvā,
Having prepared a cow with hooves uncloven,

anuyanti disodisaṃ;
they’re drawn about from place to place.

Pasuṃ ekakhuraṃ katvā,
Having prepared a beast with hooves uncloven,

anuyanti disodisaṃ.
they’re drawn about from place to place.

Itthiṃ vā vāhanaṃ katvā,
Having prepared a woman-drawn carriage,

anuyanti disodisaṃ;
they’re drawn about from place to place.

Purisaṃ vāhanaṃ katvā,
Having prepared a man-drawn carriage,

anuyanti disodisaṃ.
they’re drawn about from place to place.

Kumāriṃ vāhanaṃ katvā,
Having prepared a girl-drawn carriage,

anuyanti disodisaṃ;
they’re drawn about from place to place.

Kumāraṃ vāhanaṃ katvā,
Having prepared a boy-drawn carriage,

anuyanti disodisaṃ.
they’re drawn about from place to place.

Te yāne abhiruhitvā,
Having ascended their vehicle,

Sabbā disā anupariyāyanti;
that king’s servants

Pacārā tassa rājino.
tour about in every quarter,

Hatthiyānaṃ assayānaṃ,
provided with vehicles,

dibbaṃ yānaṃ upaṭṭhitaṃ;
elephant, horse, and divine.

Pāsādā sivikā ceva,
And there are mansions and palanquins

mahārājassa yasassino.
for that great and glorious king.

Tassa ca nagarā ahu,
And he has cities, too,

Antalikkhe sumāpitā;
well-built in the sky:

Āṭānāṭā kusināṭā parakusināṭā,
Āṭānāṭā, Kusināṭā, Parakusināṭā,

Nāṭasuriyā parakusiṭanāṭā.
Nāṭasuriyā, and Parakusiṭanāṭā.

Uttarena kasivanto,
To the north is Kapīvanta,

Janoghamaparena ca;
and Jonogha lies beyond.

Navanavutiyo ambaraambaravatiyo,
And there’s Navanavutiya, Ambara-ambaravatiya,

Āḷakamandā nāma rājadhānī.
and the royal capital named Āḷakamandā.

Kuverassa kho pana mārisa,
The Great King Kuvera, dear sir,

Mahārājassa visāṇā nāma rājadhānī;
has a capital named Visāṇā,

Tasmā kuvero mahārājā,
which is why the great king

‘Vessavaṇo’ti pavuccati.
is called ‘Vessavaṇa’.

Paccesanto pakāsenti,
These each individually inform the King:

Tatolā tattalā tatotalā;
Tatolā, Tattalā, Tatotalā,

Ojasi tejasi tatojasī,
Ojasi, Tejasi, Tatojasi,

Sūro rājā ariṭṭho nemi.
Sūra, Rājā, Ariṭṭha, and Nemi.

Rahadopi tattha dharaṇī nāma,
There is a lake there too named Dharaṇī,

Yato meghā pavassanti;
from whence the clouds rain down,

Vassā yato patāyanti,
and the rains disperse.

Sabhāpi tattha sālavatī nāma.
There is a hall there too named Bhagalavatī,

Yattha yakkhā payirupāsanti,
where the spirits frequent.

Tattha niccaphalā rukkhā;
There the trees are ever in fruit,

Nānā dijagaṇā yutā,
with many diﬀerent ﬂocks of birds.

Mayūrakoñcābhirudā;
Peacocks and herons call out there,

Kokilādīhi vagguhi.
and the sweet cuckoos too.

Jīvañjīvakasaddettha,
One bird cries out ‘Live, live!’,

atho oṭṭhavacittakā;
another ‘Lift up your heart!’

Kukkuṭakā kuḷīrakā,
There are cocks and kookaburras,

vane pokkharasātakā.
and in the wood the lotus-crane.

Sukasāḷikasaddettha,
The parrots and mynah cry out there,

daṇḍamāṇavakāni ca;
and the ‘little stick-boy’ birds.

Sobhati sabbakālaṃ sā,
Kuvera’s pond of rushes

kuveranaḷinī sadā.
is lovely all the time.

Ito ‘sā uttarā disā’,
From here that is the northern quarter,

iti naṃ ācikkhatī jano;
so the people say.

Yaṃ disaṃ abhipāleti,
That quarter is warded

mahārājā yasassi so.
by a great king, glorious,

Yakkhānañca adhipati,
the lord of spirits;

‘kuvero’ iti nāmaso;
his name is ‘Kuvera’.

Ramatī naccagītehi,
He delights in song and dance,

yakkheheva purakkhato.
honored by the spirits.

Puttāpi tassa bahavo,
And he has many mighty sons

ekanāmāti me sutaṃ;
all of one name, so I’ve heard.

Asīti dasa eko ca,
Eighty, and ten, and one—

indanāmā mahabbalā.
all of them named Inda.

Te cāpi buddhaṃ disvāna,
After seeing the Awakened One,

buddhaṃ ādiccabandhunaṃ;
the Buddha, Kinsman of the Sun,

Dūratova namassanti,
they revere him from afar,

mahantaṃ vītasāradaṃ.
the one great of heart and rid of naivety.

Namo te purisājañña,
Homage to you, O thoroughbred!

namo te purisuttama;
Homage to you, supreme among men!

Kusalena samekkhasi,
You’ve seen us with clarity and kindness.

amanussāpi taṃ vandanti;
The non-humans bow to you.

Sutaṃ netaṃ abhiṇhaso,
We’ve been asked many a time,

tasmā evaṃ vademase.
‘Do you bow to Gotama the victor?’

‘Jinaṃ vandatha gotamaṃ’,
And so we ought to declare:

‘jinaṃ vandāma gotamaṃ;
‘We bow to Gotama the victor,

Vijjācaraṇasampannaṃ,
accomplished in knowledge and conduct!

buddhaṃ vandāma gotaman’ti.
We bow to Gotama the awakened!’”

Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ
bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā
rakkhāya avihiṃsāya phāsuvihārāya.
This, dear sir, is the Āṭānāṭiya protection for the guarding,
protection, safety, and comfort of the monks, nuns, laymen,
and laywomen.

Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā
upāsakassa vā upāsikāya vā ayaṃ āṭānāṭiyā rakkhā
suggahitā bhavissati samattā pariyāputā.
The monks, nuns, laymen, and laywomen should learn this
Āṭānāṭiya protection well and completely memorize it.
Tañce amanusso yakkho vā yakkhinī vā yakkhapotako
vā yakkhapotikā vā yakkhamahāmatto vā
yakkhapārisajjo vā yakkhapacāro vā, gandhabbo vā
gandhabbī vā gandhabbapotako vā gandhabbapotikā
vā gandhabbamahāmatto vā gandhabbapārisajjo vā
gandhabbapacāro vā, kumbhaṇḍo vā kumbhaṇḍī vā
kumbhaṇḍapotako vā kumbhaṇḍapotikā vā
kumbhaṇḍamahāmatto vā kumbhaṇḍapārisajjo vā
kumbhaṇḍapacāro vā, nāgo vā nāgī vā nāgapotako vā
nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā
nāgapacāro vā, paduṭṭhacitto bhikkhuṃ vā
bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā
gacchantaṃ vā anugaccheyya, ṭhitaṃ vā
upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā
upanipajjeyya.
If anyone who does so is approached while walking,
standing, sitting, or lying down by any non-human being
with malicious intent—including males, females, boys, girls,
ministers, counselors, and servants among the spirits,
fairies, goblins, and dragons—

Na me so, mārisa, amanusso labheyya gāmesu vā
nigamesu vā sakkāraṃ vā garukāraṃ vā.
that non-human will receive no homage or respect in any
village or town.

Na me so, mārisa, amanusso labheyya āḷakamandāya
nāma rājadhāniyā vatthuṃ vā vāsaṃ vā.
And they will receive no ground or dwelling in my capital of
Ālakamandā.

Na me so, mārisa, amanusso labheyya yakkhānaṃ
samitiṃ gantuṃ.
Nor will they get to go to the conference of the spirits.
Apissu naṃ, mārisa, amanussā anāvayhampi naṃ
kareyyuṃ avivayhaṃ.
In addition, the non-humans would not give or take them in
marriage.

Apissu naṃ, mārisa, amanussā attāhipi paripuṇṇāhi
paribhāsāhi paribhāseyyuṃ.
They’d heap personal abuse on them,

Apissu naṃ, mārisa, amanussā rittampissa pattaṃ
sīse nikkujjeyyuṃ.
drop an empty bowl on their head,

Apissu naṃ, mārisa, amanussā sattadhāpissa
muddhaṃ phāleyyuṃ.
and even split their head into seven pieces!

Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te
neva mahārājānaṃ ādiyanti, na mahārājānaṃ
purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ
purisakānaṃ ādiyanti.
For there are, dear sir, non-humans who are ﬁerce, cruel,
and violent. They don’t obey the Great Kings or their men
or their men’s men.

Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā
nāma vuccanti.
They’re said to be rebelling against the Great Kings.

Seyyathāpi, mārisa, rañño māgadhassa vijite
mahācorā.
They’re just like the bandits in the king of Magadha’s realm

Te neva rañño māgadhassa ādiyanti, na rañño
māgadhassa purisakānaṃ ādiyanti, na rañño
māgadhassa purisakānaṃ purisakānaṃ ādiyanti.
who don’t obey the king, his men, or his men’s men,

Te kho te, mārisa, mahācorā rañño māgadhassa
avaruddhā nāma vuccanti.
and are said to be rebelling against the king.

Evameva kho, mārisa, santi amanussā caṇḍā ruddhā
rabhasā, te neva mahārājānaṃ ādiyanti, na
mahārājānaṃ purisakānaṃ ādiyanti, na
mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti.

Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā
nāma vuccanti.

Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā
… pe … gandhabbo vā gandhabbī vā … pe …
kumbhaṇḍo vā kumbhaṇḍī vā … pe … nāgo vā nāgī vā
nāgapotako vā nāgapotikā vā nāgamahāmatto vā
nāgapārisajjo vā nāgapacāro vā paduṭṭhacitto
bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ
vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā
upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā
upanipajjeyya.
If any non-human being with malicious intent—including
males, females, boys, girls, ministers, counselors, and
servants among the spirits, fairies, goblins, and dragons—
approaches a monk, nun, layman, or laywoman while
walking, standing, sitting, or lying down,

Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ
mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ
viravitabbaṃ:
one ought to yell, cry, and scream to the spirits, great
spirits, generals, great generals:
‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ
yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho
hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na
muñcatī’ti.
‘This spirit’s got me! This spirit’s entered me! This spirit’s
annoying me! This spirit’s harassing me! This spirit’s
hurting me! This spirit’s harming me! This spirit won’t let
me go!’

Katamesaṃ yakkhānaṃ mahāyakkhānaṃ
senāpatīnaṃ mahāsenāpatīnaṃ?
To what spirits, great spirits, generals, great generals?

Indo somo varuṇo ca,
‘Inda, Soma, and Varuṇa,

bhāradvājo pajāpati;
Bhāradvāja, Pajāpati,

Candano kāmaseṭṭho ca,
Candana and Kāmaseṭṭha,

kinnughaṇḍu nighaṇḍu ca.
Kinnughaṇḍu and Nighaṇḍu,

Panādo opamañño ca,
Panāda and Opamañña,

devasūto ca mātali;
and Mātali, the god’s charioteer.

Cittaseno ca gandhabbo,
Cittasena the fairy,

naḷo rājā janesabho.
and the kings Nala and Janesabha,
Sātāgiro hemavato,
Sātāgira, Hemavata,

puṇṇako karatiyo guḷo;
Puṇṇaka, Karatiya, and Guḷa;

Sivako mucalindo ca,
Sivaka and Mucalinda,

vessāmitto yugandharo.
Vessāmitta, Yugandhara,

Gopālo supparodho ca,
Gopāla, Supparodha,

Hiri netti ca mandiyo;
Hiri, Netti, and Mandiya;

Pañcālacaṇḍo āḷavako,
Pañcālacaṇḍa, Āḷavaka,

Pajjunno sumano sumukho;
Pajjunna, Sumana, Sumukha,

Dadhimukho maṇi māṇivaro dīgho,
Dadhimukha, Maṇi, Māṇivara, Dīgha,

Atho serīsako saha.
together with Serīsaka.’

Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ
mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ
viravitabbaṃ:
‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ
yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho
hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na
muñcatī’ti.

Handa ca dāni mayaṃ, mārisa, gacchāma bahukiccā
mayaṃ bahukaraṇīyā”ti.
Well, now, dear sir, I must go. I have many duties, and much
to do.”

“Yassadāni tumhe, mahārājāno, kālaṃ maññathā”ti.
“Please, Great Kings, go at your convenience.”

Atha kho cattāro mahārājā uṭṭhāyāsanā bhagavantaṃ
abhivādetvā padakkhiṇaṃ katvā
tatthevantaradhāyiṃsu.
Then the Four Great Kings got up from their seats, bowed,
and respectfully circled the Buddha, keeping him on their
right side, before vanishing right there.

Tepi kho yakkhā uṭṭhāyāsanā appekacce
bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā
tatthevantaradhāyiṃsu. Appekacce bhagavatā
saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ
sāraṇīyaṃ vītisāretvā tatthevantaradhāyiṃsu.
Appekacce yena bhagavā tenañjaliṃ paṇāmetvā
tatthevantaradhāyiṃsu. Appekacce nāmagottaṃ
sāvetvā tatthevantaradhāyiṃsu. Appekacce
tuṇhībhūtā tatthevantaradhāyiṃsūti.
And before the other spirits present vanished, some bowed
and respectfully circled the Buddha, keeping him on their
right side, some exchanged greetings and polite
conversation, some held up their joined palms toward the
Buddha, some announced their name and clan, while some
kept silent.

Paṭhamabhāṇavāro niṭṭhito.
The ﬁrst recitation section is ﬁnished.

2. Dutiyabhāṇavāra
2. The Second Recitation Section

Atha kho bhagavā tassā rattiyā accayena bhikkhū
āmantesi:
Then, when the night had passed, the Buddha told the
mendicants all that had happened, repeating all the verses
spoken. Then he added:

“imaṃ, bhikkhave, rattiṃ cattāro mahārājā mahatiyā
ca yakkhasenāya mahatiyā ca gandhabbasenāya
mahatiyā ca kumbhaṇḍasenāya mahatiyā ca
nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā
catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ
ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā
kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā
yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ
abhivādetvā ekamantaṃ nisīdiṃsu.

Tepi kho, bhikkhave, yakkhā appekacce maṃ
abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce mayā
saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ
sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.
Appekacce yenāhaṃ tenañjaliṃ paṇāmetvā
ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ
sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā
ekamantaṃ nisīdiṃsu.

Ekamantaṃ nisinno kho, bhikkhave, vessavaṇo
mahārājā maṃ etadavoca:

‘santi hi, bhante, uḷārā yakkhā bhagavato appasannā
… pe … santi hi, bhante, nīcā yakkhā bhagavato
pasannā.

Yebhuyyena kho pana, bhante, yakkhā
appasannāyeva bhagavato.

Taṃ kissa hetu?

Bhagavā hi, bhante, pāṇātipātā veramaṇiyā
dhammaṃ deseti … surāmerayamajjappamādaṭṭhānā
veramaṇiyā dhammaṃ deseti.

Yebhuyyena kho pana, bhante, yakkhā
appaṭiviratāyeva pāṇātipātā … appaṭiviratā
surāmerayamajjappamādaṭṭhānā.

Tesaṃ taṃ hoti appiyaṃ amanāpaṃ.

Santi hi, bhante, bhagavato sāvakā
araññavanapatthāni pantāni senāsanāni paṭisevanti
appasaddāni appanigghosāni vijanavātāni
manussarāhasseyyakāni paṭisallānasāruppāni.

Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ
bhagavato pāvacane appasannā, tesaṃ pasādāya
uggaṇhātu, bhante, bhagavā āṭānāṭiyaṃ rakkhaṃ
bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ
upāsikānaṃ guttiyā rakkhāya avihiṃsāya
phāsuvihārāyā’ti.
Adhivāsesiṃ kho ahaṃ, bhikkhave, tuṇhībhāvena.

Atha kho, bhikkhave, vessavaṇo mahārājā me
adhivāsanaṃ viditvā tāyaṃ velāyaṃ imaṃ āṭānāṭiyaṃ
rakkhaṃ abhāsi:

‘Vipassissa ca namatthu,

cakkhumantassa sirīmato;

Sikhissapi ca namatthu,

sabbabhūtānukampino.

Vessabhussa ca namatthu,

nhātakassa tapassino;

Namatthu kakusandhassa,

mārasenāpamaddino.

Koṇāgamanassa namatthu,

brāhmaṇassa vusīmato;

Kassapassa ca namatthu,

vippamuttassa sabbadhi.

Aṅgīrasassa namatthu,

sakyaputtassa sirīmato;

Yo imaṃ dhammaṃ desesi,
sabbadukkhāpanūdanaṃ.

Ye cāpi nibbutā loke,

yathābhūtaṃ vipassisuṃ;

Te janā apisuṇātha,

mahantā vītasāradā.

Hitaṃ devamanussānaṃ,

yaṃ namassanti gotamaṃ;

Vijjācaraṇasampannaṃ,

mahantaṃ vītasāradaṃ.

Yato uggacchati sūriyo,

ādicco maṇḍalī mahā;

Yassa cuggacchamānassa,

saṃvarīpi nirujjhati;

Yassa cuggate sūriye,

“divaso”ti pavuccati.

Rahadopi tattha gambhīro,

samuddo saritodako;

Evaṃ taṃ tattha jānanti,
“samuddo saritodako”.

Ito “sā purimā disā”,

iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti,

mahārājā yasassi so.

Gandhabbānaṃ adhipati,

“dhataraṭṭho”ti nāmaso;

Ramatī naccagītehi,

gandhabbehi purakkhato.

Puttāpi tassa bahavo,

ekanāmāti me sutaṃ;

Asīti dasa eko ca,

indanāmā mahabbalā.

Te cāpi buddhaṃ disvāna,

buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti,

mahantaṃ vītasāradaṃ.

Namo te purisājañña,
namo te purisuttama;

Kusalena samekkhasi,

amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso,

tasmā evaṃ vademase.

“Jinaṃ vandatha gotamaṃ,

jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ,

buddhaṃ vandāma gotamaṃ”.

Yena petā pavuccanti,

pisuṇā piṭṭhimaṃsikā;

Pāṇātipātino luddā,

corā nekatikā janā.

Ito “sā dakkhiṇā disā”,

iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti,

mahārājā yasassi so.

Kumbhaṇḍānaṃ adhipati,
“virūḷho” iti nāmaso;

Ramatī naccagītehi,

kumbhaṇḍehi purakkhato.

Puttāpi tassa bahavo,

ekanāmāti me sutaṃ;

Asīti dasa eko ca,

indanāmā mahabbalā.

Te cāpi buddhaṃ disvāna,

buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti,

mahantaṃ vītasāradaṃ.

Namo te purisājañña,

namo te purisuttama;

Kusalena samekkhasi,

amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso,

tasmā evaṃ vademase.

“Jinaṃ vandatha gotamaṃ,
jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ,

buddhaṃ vandāma gotamaṃ”.

Yattha coggacchati sūriyo,

ādicco maṇḍalī mahā;

Yassa coggacchamānassa,

divasopi nirujjhati;

Yassa coggate sūriye,

“saṃvarī”ti pavuccati.

Rahadopi tattha gambhīro,

samuddo saritodako;

Evaṃ taṃ tattha jānanti,

samuddo saritodako.

Ito “sā pacchimā disā”,

iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti,

mahārājā yasassi so.

Nāgānañca adhipati,
“virūpakkho”ti nāmaso;

Ramatī naccagītehi,

nāgeheva purakkhato.

Puttāpi tassa bahavo,

ekanāmāti me sutaṃ;

Asīti dasa eko ca,

indanāmā mahabbalā.

Te cāpi buddhaṃ disvāna,

buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti,

mahantaṃ vītasāradaṃ.

Namo te purisājañña,

namo te purisuttama;

Kusalena samekkhasi,

amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso,

tasmā evaṃ vademase.

“Jinaṃ vandatha gotamaṃ,
jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ,

buddhaṃ vandāma gotamaṃ”.

Yena uttarakuruvho,

mahāneru sudassano;

Manussā tattha jāyanti,

amamā apariggahā.

Na te bījaṃ pavapanti,

nāpi nīyanti naṅgalā;

Akaṭṭhapākimaṃ sāliṃ,

paribhuñjanti mānusā.

Akaṇaṃ athusaṃ suddhaṃ,

sugandhaṃ taṇḍulapphalaṃ;

Tuṇḍikīre pacitvāna,

tato bhuñjanti bhojanaṃ.

Gāviṃ ekakhuraṃ katvā,

anuyanti disodisaṃ;

Pasuṃ ekakhuraṃ katvā,
anuyanti disodisaṃ.

Itthiṃ vā vāhanaṃ katvā,

anuyanti disodisaṃ;

Purisaṃ vāhanaṃ katvā,

anuyanti disodisaṃ.

Kumāriṃ vāhanaṃ katvā,

anuyanti disodisaṃ;

Kumāraṃ vāhanaṃ katvā,

anuyanti disodisaṃ.

Te yāne abhiruhitvā,

Sabbā disā anupariyāyanti;

Pacārā tassa rājino.

Hatthiyānaṃ assayānaṃ,

dibbaṃ yānaṃ upaṭṭhitaṃ;

Pāsādā sivikā ceva,

mahārājassa yasassino.

Tassa ca nagarā ahu,

Antalikkhe sumāpitā;
Āṭānāṭā kusināṭā parakusināṭā,

Nāṭasuriyā parakusiṭanāṭā.

Uttarena kasivanto,

Janoghamaparena ca;

Navanavutiyo ambaraambaravatiyo,

Āḷakamandā nāma rājadhānī.

Kuverassa kho pana mārisa,

Mahārājassa visāṇā nāma rājadhānī;

Tasmā kuvero mahārājā,

“Vessavaṇo”ti pavuccati.

Paccesanto pakāsenti,

Tatolā tattalā tatotalā;

Ojasi tejasi tatojasī,

Sūro rājā ariṭṭho nemi.

Rahadopi tattha dharaṇī nāma,

Yato meghā pavassanti;

Vassā yato patāyanti,

Sabhāpi tattha sālavatī nāma.
Yattha yakkhā payirupāsanti,

Tattha niccaphalā rukkhā;

Nānā dijagaṇā yutā,

Mayūrakoñcābhirudā;

Kokilādīhi vagguhi.

Jīvañjīvakasaddettha,

atho oṭṭhavacittakā;

Kukkuṭakā kuḷīrakā,

vane pokkharasātakā.

Sukasāḷika saddettha,

daṇḍamāṇavakāni ca;

Sobhati sabbakālaṃ sā,

kuveranaḷinī sadā.

Ito “sā uttarā disā”,

iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti,

mahārājā yasassi so.

Yakkhānañca adhipati,
“kuvero” iti nāmaso;

Ramatī naccagītehi,

yakkheheva purakkhato.

Puttāpi tassa bahavo,

ekanāmāti me sutaṃ;

Asīti dasa eko ca,

indanāmā mahabbalā.

Te cāpi buddhaṃ disvāna,

buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti,

mahantaṃ vītasāradaṃ.

Namo te purisājañña,

namo te purisuttama;

Kusalena samekkhasi,

amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso,

tasmā evaṃ vademase.

“Jinaṃ vandatha gotamaṃ,
jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ,

buddhaṃ vandāma gotaman”ti.

Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ
bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā
rakkhāya avihiṃsāya phāsuvihārāya.

Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā
upāsakassa vā upāsikāya vā ayaṃ āṭānāṭiyā rakkhā
suggahitā bhavissati samattā pariyāputā tañce
amanusso yakkho vā yakkhinī vā … pe … gandhabbo
vā gandhabbī vā … pe … kumbhaṇḍo vā kumbhaṇḍī
vā … pe … nāgo vā nāgī vā nāgapotako vā nāgapotikā
vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro
vā, paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā
upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā
anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā
upanisīdeyya, nipannaṃ vā upanipajjeyya.

Na me so, mārisa, amanusso labheyya gāmesu vā
nigamesu vā sakkāraṃ vā garukāraṃ vā.

Na me so, mārisa, amanusso labheyya āḷakamandāya
nāma rājadhāniyā vatthuṃ vā vāsaṃ vā.

Na me so, mārisa, amanusso labheyya yakkhānaṃ
samitiṃ gantuṃ.

Apissu naṃ, mārisa, amanussā anāvayhampi naṃ
kareyyuṃ avivayhaṃ.
Apissu naṃ, mārisa, amanussā attāhi paripuṇṇāhi
paribhāsāhi paribhāseyyuṃ.

Apissu naṃ, mārisa, amanussā rittampissa pattaṃ
sīse nikkujjeyyuṃ.

Apissu naṃ, mārisa, amanussā sattadhāpissa
muddhaṃ phāleyyuṃ.

Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te
neva mahārājānaṃ ādiyanti, na mahārājānaṃ
purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ
purisakānaṃ ādiyanti.

Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā
nāma vuccanti.

Seyyathāpi, mārisa, rañño māgadhassa vijite
mahācorā.

Te neva rañño māgadhassa ādiyanti, na rañño
māgadhassa purisakānaṃ ādiyanti, na rañño
māgadhassa purisakānaṃ purisakānaṃ ādiyanti.

Te kho te, mārisa, mahācorā rañño māgadhassa
avaruddhā nāma vuccanti.

Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā
nāma vuccanti.
Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā
… pe … gandhabbo vā gandhabbī vā … pe …
kumbhaṇḍo vā kumbhaṇḍī vā … pe … nāgo vā nāgī vā
… pe … paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā
upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā
upagaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā
upanisīdeyya, nipannaṃ vā upanipajjeyya.

Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ
mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ
viravitabbaṃ:

“ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ
yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho
hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na
muñcatī”ti.

Katamesaṃ yakkhānaṃ mahāyakkhānaṃ
senāpatīnaṃ mahāsenāpatīnaṃ?

Indo somo varuṇo ca,

bhāradvājo pajāpati;

Candano kāmaseṭṭho ca,

kinnughaṇḍu nighaṇḍu ca.

Panādo opamañño ca,

devasūto ca mātali;

Cittaseno ca gandhabbo,

naḷo rājā janesabho.
Sātāgiro hemavato,

puṇṇako karatiyo guḷo;

Sivako mucalindo ca,

vessāmitto yugandharo.

Gopālo supparodho ca,

Hiri netti ca mandiyo;

Pañcālacaṇḍo āḷavako,

Pajjunno sumano sumukho;

Dadhimukho maṇi māṇivaro dīgho,

Atho serīsako saha.

Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ
mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ
viravitabbaṃ:

“ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ
yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho
hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na
muñcatī”ti.

Ayaṃ kho, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ
bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā
rakkhāya avihiṃsāya phāsuvihārāya.

Handa ca dāni mayaṃ, mārisa, gacchāma, bahukiccā
mayaṃ bahukaraṇīyā’ti.
‘Yassadāni tumhe, mahārājāno, kālaṃ maññathā’ti.

Atha kho, bhikkhave, cattāro mahārājā uṭṭhāyāsanā
maṃ abhivādetvā padakkhiṇaṃ katvā
tatthevantaradhāyiṃsu.

Tepi kho, bhikkhave, yakkhā uṭṭhāyāsanā appekacce
maṃ abhivādetvā padakkhiṇaṃ katvā
tatthevantaradhāyiṃsu.

Appekacce mayā saddhiṃ sammodiṃsu,
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā
tatthevantaradhāyiṃsu.

Appekacce yenāhaṃ tenañjaliṃ paṇāmetvā
tatthevantaradhāyiṃsu.

Appekacce nāmagottaṃ sāvetvā
tatthevantaradhāyiṃsu.

Appekacce tuṇhībhūtā tatthevantaradhāyiṃsu.

Uggaṇhātha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ.
“Mendicants, learn the Āṭānāṭiya protection!

Pariyāpuṇātha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ.
Memorize the Āṭānāṭiya protection!

Dhāretha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ.
Remember the Āṭānāṭiya protection!

Atthasaṃhitā, bhikkhave, āṭānāṭiyā rakkhā
bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ
upāsikānaṃ guttiyā rakkhāya avihiṃsāya
phāsuvihārāyā”ti.
The Āṭānāṭiya protection is beneﬁcial, and is for the
guarding, protection, safety, and comfort of the monks,
nuns, laymen, and laywomen.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṃ
abhinandunti.
Satisﬁed, the mendicants were happy with what the
Buddha said.

Āṭānāṭiyasuttaṃ niṭṭhitaṃ navamaṃ.

(CONTINUED AT ETCHING.NET)

Dated c. 500 BCE
From suttacentral.net
Inscribed by etching.net - PGP ordinal 1534430655325919
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DĪGHA NIKĀYA (LONG DISCOURSES) Suttas 27-32 Pali Canon Translated by Bhikkhu Sujato 27. Aggaññasutta - The Origin of the World Dīgha Nikāya 27 - Long Discourses 27 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, in the stilt longhouse of Migāra’s mother. Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṃ ākaṅkhamānā. Now at that time Vāseṭṭha and Bhāradvāja were living on probation among the mendicants in hopes of being ordained. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati. Then in the late afternoon, the Buddha came downstairs from the longhouse and was walking meditation in the open air, beneath the shade of the longhouse. Addasā kho vāseṭṭho bhagavantaṃ sāyanhasamayaṃ paṭisallānā vuṭṭhitaṃ pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamantaṃ. Vāseṭṭha saw him Disvāna bhāradvājaṃ āmantesi: and said to Bhāradvāja, “ayaṃ, āvuso bhāradvāja, bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati. “Reverend Bhāradvāja, the Buddha is walking meditation in the open air, beneath the shade of the longhouse. Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; Come, reverend, let’s go to the Buddha. appeva nāma labheyyāma bhagavato santikā dhammiṃ kathaṃ savanāyā”ti. Hopefully we’ll get to hear a Dhamma talk from him.” “Evamāvuso”ti kho bhāradvājo vāseṭṭhassa paccassosi. “Yes, reverend,” replied Bhāradvāja. Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavantaṃ caṅkamantaṃ anucaṅkamiṃsu. So they went to the Buddha, bowed, and walked beside him. Atha kho bhagavā vāseṭṭhaṃ āmantesi: Then the Buddha said to Vāseṭṭha, “tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṃ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti? “Vāseṭṭha, you are both brahmins by birth and clan, and have gone forth from the lay life to homelessness from a brahmin family. I hope you don’t have to suﬀer abuse and insults from the brahmins.” “Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. “Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent.” “Yathā kathaṃ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti? “But how do the brahmins insult you?” “Brāhmaṇā, bhante, evamāhaṃsu: “Sir, the brahmins say: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā. ‘Only brahmins are the highest caste; other castes are inferior. Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā. Only brahmins are the light caste; other castes are dark. Brāhmaṇāva sujjhanti, no abrāhmaṇā. Only brahmins are puriﬁed, not others. Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā. Te tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā, yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce. You’ve both abandoned the best caste to join an inferior caste, namely these shavelings, fake ascetics, riﬀraﬀ, black spawn from the feet of our Kinsman. Tayidaṃ na sādhu, tayidaṃ nappatirūpaṃ, yaṃ tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti. This is not right, it’s not proper!’ Evaṃ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. That’s how the brahmins insult us.” “Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṃ assarantā evamāhaṃsu: “Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you. ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Dissanti kho pana, vāseṭṭha, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding. Te ca brāhmaṇā yonijāva samānā evamāhaṃsu: Yet even though they’re born from a brahmin womb they say: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; ‘Only brahmins are the highest caste; other castes are inferior. brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; Only brahmins are the light caste; other castes are dark. brāhmaṇāva sujjhanti, no abrāhmaṇā; Only brahmins are puriﬁed, not others. brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṃ pasavanti. They misrepresent the brahmins, speak falsely, and make much bad karma. 1. Catuvaṇṇasuddhi 1. Puriﬁcation in the Four Castes Cattārome, vāseṭṭha, vaṇṇā— Vāseṭṭha, there are these four castes: khattiyā, brāhmaṇā, vessā, suddā. aristocrats, brahmins, merchants, and workers. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Some aristocrats kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, and nonsensical. And they’re covetous, malicious, with wrong view. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti. These things are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones—and are reckoned as such. They are dark deeds with dark results, criticized by sensible people. Such things are seen in some aristocrats. Brāhmaṇopi kho, vāseṭṭha … pe … And they are also seen among some brahmins, vessopi kho, vāseṭṭha … pe … merchants, suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. and workers. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā … pe … kaṇhā kaṇhavipākā viññugarahitā; suddepi te idhekacce sandissanti. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī. But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re content, kind-hearted, with right view. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti. These things are skillful, blameless, to be cultivated, worthy of the noble ones—and are reckoned as such. They are bright deeds with bright results, praised by sensible people. Such things are seen in some aristocrats. Brāhmaṇopi kho, vāseṭṭha … pe … And they are also seen among some brahmins, vessopi kho, vāseṭṭha … pe … merchants, suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti … pe … and workers. anabhijjhālu, abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā; suddepi te idhekacce sandissanti. Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṃ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṃsu: Both these things occur like this, mixed up in these four castes—the dark and the bright, that which is praised and that which is criticized by sensible people. Yet of this the brahmins say: ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; ‘Only brahmins are the highest caste; other castes are inferior. brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; Only brahmins are the light caste; other castes are dark. brāhmaṇāva sujjhanti, no abrāhmaṇā; Only brahmins are puriﬁed, not others. brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Only brahmins are Brahmā’s rightful sons, born of his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ Taṃ tesaṃ viññū nānujānanti. Sensible people don’t acknowledge this. Taṃ kissa hetu? Why is that? Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena. Because any mendicant from these four castes who is perfected—with deﬁlements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is said to be the best by virtue of principle, not without principle. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing about people in both this life and the next. Tadamināpetaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca. And here’s a way to understand how this is so. Jānāti kho, vāseṭṭha, rājā pasenadi kosalo: King Pasenadi of Kosala knows that ‘samaṇo gotamo anantarā sakyakulā pabbajito’ti. the ascetic Gotama has gone forth from the neighboring clan of the Sakyans. Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā bhavanti. And the Sakyans are his vassals. Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ. The Sakyans show deference to King Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper etiquette for him. Iti kho, vāseṭṭha, yaṃ karonti sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, karoti taṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, na naṃ ‘sujāto samaṇo gotamo, dujjātohamasmi. Now, King Pasenadi shows the same kind of deference to the Realized One. But he doesn’t think: ‘The ascetic Gotama is well-born, I am ill-born. Balavā samaṇo gotamo, dubbalohamasmi. He is powerful, I am weak. Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi. He is handsome, I am ugly. Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti. He is inﬂuential, I am insigniﬁcant.’ Atha kho naṃ dhammaṃyeva sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno evaṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ karoti, abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ. Rather, in showing such deference to the Realized One he is only honoring, respecting, and venerating principle. Imināpi kho etaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca. And here’s another way to understand how principle is the best thing about people in both this life and the next. Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṃ pabbajitā. Vāseṭṭha, you have diﬀerent births, names, and clans, and have gone forth from the lay life to homelessness from diﬀerent families. ‘Ke tumhe’ti—puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti—paṭijānātha. When they ask you what you are, you claim to be ascetics, followers of the Sakyan. Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, tassetaṃ kallaṃ vacanāya: But only when someone has faith in the Realized One— settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world—is it appropriate for them to say: ‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti. ‘I am the Buddha’s true-born child, born from his mouth, born of principle, created by principle, heir to principle.’ Taṃ kissa hetu? Why is that? Tathāgatassa hetaṃ, vāseṭṭha, adhivacanaṃ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi. For these are terms for the Realized One: ‘the embodiment of truth’, and ‘the embodiment of holiness’, and ‘the one who has become the truth’, and ‘the one who has become holy’. Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. There they are mind-made, feeding on rapture, self- luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. There comes a time when, after a very long period has passed, this cosmos expands. Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṃ āgacchanti. As the cosmos expands, sentient beings mostly pass away from that host of radiant deities and come back to this realm. Tedha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. Here they are mind-made, feeding on rapture, self- luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. 2. Rasapathavipātubhāva 2. Solid Nectar Appears Ekodakībhūtaṃ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā. But the single mass of water at that time was utterly dark. Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṃvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṃ gacchanti. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’. Atha kho tesaṃ, vāseṭṭha, sattānaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani; After a very long period had passed, solid nectar curdled in the water. seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṃ hoti; It appeared just like the curd on top of hot milk as it cools. evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi. It was beautiful, fragrant, and delicious, like ghee or butter. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ; And it was as sweet as pure manuka honey. evamassādā ahosi. Atha kho, vāseṭṭha, aññataro satto lolajātiko: Now, one of those beings was reckless. ‘ambho, kimevidaṃ bhavissatī’ti rasapathaviṃ aṅguliyā sāyi. Thinking, ‘Oh my, what might this be?’ they tasted the solid nectar with their ﬁnger. Tassa rasapathaviṃ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. They enjoyed it, and craving was born in them. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṃ āpajjamānā rasapathaviṃ aṅguliyā sāyiṃsu. And other beings, following that being’s example, tasted solid nectar with their ﬁngers. Tesaṃ rasapathaviṃ aṅguliyā sāyataṃ acchādesi, taṇhā ca tesaṃ okkami. They too enjoyed it, and craving was born in them. 3. Candimasūriyādipātubhāva 3. The Moon and Sun Appear Atha kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ. Then those beings started to eat the solid nectar, breaking it into lumps. Yato kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ. But when they did this Atha tesaṃ sattānaṃ sayaṃpabhā antaradhāyi. their luminosity vanished. Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ. And with the vanishing of their luminosity the moon and sun appeared, Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ. stars and constellations appeared, Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu. days and nights were distinguished, Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu. and so were months and fortnights, Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu. and years and seasons. Ettāvatā kho, vāseṭṭha, ayaṃ loko puna vivaṭṭo hoti. To this extent the world had evolved once more. Atha kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Then those beings eating the solid nectar, with that as their food and nourishment, remained for a very long time. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. But so long as they ate that solid nectar, their bodies became more solid and they diverged in appearance; Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. some beautiful, some ugly. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: And the beautiful beings looked down on the ugly ones: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. ‘We’re more beautiful, they’re the ugly ones!’ Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ rasapathavī antaradhāyi. And the vanity of the beautiful ones made the solid nectar vanish. Rasāya pathaviyā antarahitāya sannipatiṃsu. They gathered together and bemoaned, Sannipatitvā anutthuniṃsu: ‘aho rasaṃ, aho rasan’ti. ‘Oh, what a taste! Oh, what a taste!’ Tadetarahipi manussā kañcideva surasaṃ labhitvā evamāhaṃsu: And even today when people get something tasty they say: ‘aho rasaṃ, aho rasan’ti. ‘Oh, what a taste! Oh, what a taste!’ Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti. They’re just remembering an ancient traditional saying, but they don’t understand what it means. 4. Bhūmipappaṭakapātubhāva 4. Ground-Sprouts Atha kho tesaṃ, vāseṭṭha, sattānaṃ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi. When the solid nectar had vanished, ground-sprouts appeared to those beings. Seyyathāpi nāma ahicchattako; evameva pāturahosi. They appeared just like mushrooms. So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇo ahosi. They were beautiful, fragrant, and delicious, like ghee or butter. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ; evamassādo ahosi. And they were as sweet as pure manuka honey. Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ upakkamiṃsu paribhuñjituṃ. Then those beings started to eat the ground-sprouts. Te taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. With that as their food and nourishment, they remained for a very long time. Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. But so long as they ate those ground-sprouts, their bodies became more solid and they diverged in appearance; Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. some beautiful, some ugly. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: And the beautiful beings looked down on the ugly ones: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. ‘We’re more beautiful, they’re the ugly ones!’ Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ bhūmipappaṭako antaradhāyi. And the vanity of the beautiful ones made the ground- sprouts vanish. 5. Padālatāpātubhāva 5. Bursting Pods Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā; evameva pāturahosi. When the ground-sprouts had vanished, bursting pods appeared, like the fruit of the kadam tree. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi. They were beautiful, fragrant, and delicious, like ghee or butter. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ; evamassādā ahosi. And they were as sweet as pure manuka honey. Atha kho te, vāseṭṭha, sattā padālataṃ upakkamiṃsu paribhuñjituṃ. Then those beings started to eat the bursting pods. Te taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. With that as their food and nourishment, they remained for a very long time. Yathā yathā kho te, vāseṭṭha, sattā padālataṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance; Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. some beautiful, some ugly. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: And the beautiful beings looked down on the ugly ones: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. ‘We’re more beautiful, they’re the ugly ones!’ Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ padālatā antaradhāyi. And the vanity of the beautiful ones made the bursting pods vanish. Padālatāya antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu: They gathered together and bemoaned, ‘ahu vata no, ahāyi vata no padālatā’ti. ‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting pods!’ Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṃsu: And even today when people experience suﬀering they say: ‘ahu vata no, ahāyi vata no’ti. ‘Oh, what we’ve lost! Oh, what we’ve lost!’ Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti. They’re just remembering an ancient traditional saying, but they don’t understand what it means. 6. Akaṭṭhapākasālipātubhāva 6. Ripe Untilled Rice Atha kho tesaṃ, vāseṭṭha, sattānaṃ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no powder or husk, pure and fragrant, with only the rice-grain. Yaṃ taṃ sāyaṃ sāyamāsāya āharanti, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ. What they took for supper in the evening, by the morning had grown back and ripened. Yaṃ taṃ pāto pātarāsāya āharanti, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ; And what they took for breakfast in the morning had grown back and ripened by the evening, nāpadānaṃ paññāyati. so the cutting didn’t show. Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time. 7. Itthipurisaliṅgapātubhāva 7. Gender Appears Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṃ pāturahosi purisassa ca purisaliṅgaṃ. But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men. Itthī ca purisaṃ ativelaṃ upanijjhāyati puriso ca itthiṃ. Women spent too much time gazing at men, and men at women. Tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo udapādi, pariḷāho kāyasmiṃ okkami. They became lustful, and their bodies burned with fever. Te pariḷāhapaccayā methunaṃ dhammaṃ paṭiseviṃsu. Due to this fever they had sex with each other. Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṃ dhammaṃ paṭisevante, aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti: Those who saw them having sex pelted them with dirt, ashes, or cow-dung, saying, ‘nassa asuci, nassa asucī’ti. ‘Get lost, ﬁlth! Get lost, ﬁlth! ‘Kathañhi nāma satto sattassa evarūpaṃ karissatī’ti. How on earth can one being do that to another?’ Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti. And even today people in some countries, when a bride is carried oﬀ, pelt her with dirt, ashes, or cow-dung. Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti. They’re just remembering an ancient traditional saying, but they don’t understand what it means. 8. Methunadhammasamācāra 8. Sexual Intercourse Adhammasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṃ. What was reckoned as immoral at that time, these days is reckoned as moral. Ye kho pana, vāseṭṭha, tena samayena sattā methunaṃ dhammaṃ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṃ vā nigamaṃ vā pavisituṃ. The beings who had sex together weren’t allowed to enter a village or town for one or two months. Yato kho te, vāseṭṭha, sattā tasmiṃ asaddhamme ativelaṃ pātabyataṃ āpajjiṃsu. Ever since they excessively threw themselves into immorality, Atha agārāni upakkamiṃsu kātuṃ tasseva asaddhammassa paṭicchādanatthaṃ. they started to make buildings to hide their immoral deeds. Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi: Then one of those beings of idle disposition thought, ‘ambho, kimevāhaṃ vihaññāmi sāliṃ āharanto sāyaṃ sāyamāsāya pāto pātarāsāya. ‘Hey now, why should I be bothered to gather rice in the evening for supper, and in the morning for breakfast? Yannūnāhaṃ sāliṃ āhareyyaṃ sakideva sāyapātarāsāyā’ti. Why don’t I gather rice for supper and breakfast all at once?’ Atha kho so, vāseṭṭha, satto sāliṃ āhāsi sakideva sāyapātarāsāya. So that’s what he did. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca: Then one of the other beings approached that being and said, ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Come, good being, we shall go to gather rice.’ ‘Alaṃ, bho satta, āhato me sāli sakideva sāyapātarāsāyā’ti. ‘There’s no need, good being! I gathered rice for supper and breakfast all at once.’ Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva dvīhāya. ‘Evampi kira, bho, sādhū’ti. So that being, following their example, gathered rice for two days all at once, thinking: ‘This seems ﬁne.’ Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca: Then one of the other beings approached that being and said, ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Come, good being, we shall go to gather rice.’ ‘Alaṃ, bho satta, āhato me sāli sakideva dvīhāyā’ti. ‘There’s no need, good being! I gathered rice for two days all at once.’ Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva catūhāya, ‘evampi kira, bho, sādhū’ti. So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems ﬁne.’ Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca: Then one of the other beings approached that being and said, ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Come, good being, we shall go to gather rice.’ ‘Alaṃ, bho satta, āhato me sāli sakideva catūhāyā’ti. ‘There’s no need, good being! I gathered rice for four days all at once.’ Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti. So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems ﬁne.’ Yato kho te, vāseṭṭha, sattā sannidhikārakaṃ sāliṃ upakkamiṃsu paribhuñjituṃ. But when they started to store up rice to eat, Atha kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi; the rice grains became wrapped in powder and husk, lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṃsu. it didn’t grow back after reaping, the cutting showed, and the rice stood in clumps. 9. Sālivibhāga 9. Dividing the Fields Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu: Then those beings gathered together and bemoaned, ‘pāpakā vata, bho, dhammā sattesu pātubhūtā. ‘Oh, how wicked things have appeared among beings! Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ aṭṭhamhā. For we used to be mind-made, feeding on rapture, self- luminous, moving through the sky, steadily glorious, and we remained like that for a very long time. Tesaṃ no amhākaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani. After a very long period had passed, solid nectar curdled in the water. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṃ rasapathaviṃ hatthehi āluppakārakaṃ upakkamimha paribhuñjituṃ, tesaṃ no rasapathaviṃ hatthehi āluppakārakaṃ upakkamataṃ paribhuñjituṃ sayaṃpabhā antaradhāyi. Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu. Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu. Te mayaṃ rasapathaviṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā rasapathavī antaradhāyi. But due to bad, unskillful things among us, the savory nectar vanished, Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno. Te mayaṃ bhūmipappaṭakaṃ upakkamimha paribhuñjituṃ. Te mayaṃ taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā bhūmipappaṭako antaradhāyi. the ground-sprouts vanished, Bhūmipappaṭake antarahite padālatā pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṃ padālataṃ upakkamimha paribhuñjituṃ. Te mayaṃ taṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā padālatā antaradhāyi. the bursting pods vanished, Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṃ taṃ sāyaṃ sāyamāsāya āharāma, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ. Yaṃ taṃ pāto pātarāsāya āharāma, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ. Nāpadānaṃ paññāyittha. Te mayaṃ akaṭṭhapākaṃ sāliṃ paribhuñjantā tambhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi, lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā. and now the rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, the cutting shows, and the rice stands in clumps. Yannūna mayaṃ sāliṃ vibhajeyyāma, mariyādaṃ ṭhapeyyāmā’ti. We’d better divide up the rice and set boundaries.’ Atha kho te, vāseṭṭha, sattā sāliṃ vibhajiṃsu, mariyādaṃ ṭhapesuṃ. So that’s what they did. Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji. Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it. Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ: They grabbed the one who had done this and said, ‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi. ‘You have done a bad thing, good being, in that while guarding your own share you took another’s share without it being given, and ate it. Māssu, bho satta, punapi evarūpamakāsī’ti. Do not do such a thing again.’ ‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paccassosi. ‘Yes, sirs,’ replied that being. Dutiyampi kho, vāseṭṭha, so satto … pe … But for a second time, tatiyampi kho, vāseṭṭha, so satto sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji. and a third time they did the same thing, and were told not to continue. Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ: ‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. Aññe pāṇinā pahariṃsu, aññe leḍḍunā pahariṃsu, aññe daṇḍena pahariṃsu. And then they struck that being, some with ﬁsts, others with stones, and still others with rods. Tadagge kho, vāseṭṭha, adinnādānaṃ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṃ paññāyati. From that day on stealing was found, and blaming and lying and the taking up of rods. 10. Mahāsammatarājā 10. The Elected King Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu: Then those beings gathered together and bemoaned, ‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati. ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods! Yannūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, sammā garahitabbaṃ garaheyya, sammā pabbājetabbaṃ pabbājeyya. Why don’t we elect one being who would rightly accuse those who deserve it, blame those who deserve it, and expel those who deserve it? Mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’ti. We shall pay them with a share of rice.’ Atha kho te, vāseṭṭha, sattā yo nesaṃ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṃ sattaṃ upasaṅkamitvā etadavocuṃ: Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said, ‘ehi, bho satta, sammā khīyitabbaṃ khīya, sammā garahitabbaṃ garaha, sammā pabbājetabbaṃ pabbājehi. ‘Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it. Mayaṃ pana te sālīnaṃ bhāgaṃ anuppadassāmā’ti. We shall pay you with a share of rice.’ ‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paṭissuṇitvā sammā khīyitabbaṃ khīyi, sammā garahitabbaṃ garahi, sammā pabbājetabbaṃ pabbājesi. ‘Yes, sirs,’ replied that being. They acted accordingly, Te panassa sālīnaṃ bhāgaṃ anuppadaṃsu. and were paid with a share of rice. Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ. ‘Elected by the people’, Vāseṭṭha, is the meaning of ‘elected one’, the ﬁrst term to be speciﬁcally invented for them. Khettānaṃ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṃ akkharaṃ upanibbattaṃ. ‘Lord of the ﬁelds’ is the meaning of ‘aristocrat’, the second term to be speciﬁcally invented. Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ. ‘They please others with principle’ is the meaning of ‘king’, the third term to be speciﬁcally invented. Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ. Sadisānaṃyeva, no asadisānaṃ. Dhammeneva, no adhammena. And that, Vāseṭṭha, is how the ancient traditional terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing about people in both this life and the next. 11. Brāhmaṇamaṇḍala 11. The Circle of Brahmins Atha kho tesaṃ, vāseṭṭha, sattānaṃyeva ekaccānaṃ etadahosi: Then some of those same beings thought, ‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati, pabbājanaṃ paññāyissati. ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods and banishment! Yannūna mayaṃ pāpake akusale dhamme vāheyyāmā’ti. Why don’t we set aside bad, unskillful things?’ Te pāpake akusale dhamme vāhesuṃ. So that’s what they did. Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, ‘brāhmaṇā, brāhmaṇā’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ. ‘They set aside bad, unskillful things’ is the meaning of ‘brahmin’, the ﬁrst term to be speciﬁcally invented for them. Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. They built leaf huts in a wilderness region where they meditated pure and bright, without lighting cooking ﬁres or digging the soil. They came down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti. When they had obtained food they continued to meditate in the leaf huts. Tamenaṃ manussā disvā evamāhaṃsu: When people noticed this they said, ‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. ‘These beings build leaf huts in a wilderness region where they meditate pure and bright, without lighting cooking ﬁres or digging the soil. They come down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī’ti, When they have obtained food they continue to meditate in the leaf huts.’ jhāyantīti kho, vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṃ akkharaṃ upanibbattaṃ. ‘They meditate’ is the meaning of ‘meditator’, the second term to be speciﬁcally invented for them. Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti. But some of those beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. Tamenaṃ manussā disvā evamāhaṃsu: When people noticed this they said, ‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti. ‘These beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. Now they don’t meditate.’ Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā, ajjhāyakā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ. ‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term to be speciﬁcally invented for them. Hīnasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṃ. What was reckoned as lesser at that time, these days is reckoned as better. Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ sadisānaṃyeva no asadisānaṃ dhammeneva, no adhammena. And that, Vāseṭṭha, is how the ancient traditional terms for the circle of brahmins were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing about people in both this life and the next. 12. Vessamaṇḍala 12. The Circle of Merchants Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā methunaṃ dhammaṃ samādāya visukammante payojesuṃ. Some of those same beings, taking up an active sex life, applied themselves to various jobs. Methunaṃ dhammaṃ samādāya visukammante payojentīti kho, vāseṭṭha, ‘vessā, vessā’ tveva akkharaṃ upanibbattaṃ. ‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of ‘merchant’, the term speciﬁcally invented for them. Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṃ anaññesaṃ sadisānaṃyeva, no asadisānaṃ, dhammeneva no adhammena. And that, Vāseṭṭha, is how the ancient traditional term for the circle of merchants was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing about people in both this life and the next. 13. Suddamaṇḍala 13. The Circle of Workers Tesaññeva kho, vāseṭṭha, sattānaṃ ye te sattā avasesā te luddācārā khuddācārā ahesuṃ. The remaining beings lived by hunting and menial tasks. Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā, suddā’ tveva akkharaṃ upanibbattaṃ. ‘They live by hunting and menial tasks’ is the meaning of ‘worker’, the term speciﬁcally invented for them. Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva, no adhammena. And that, Vāseṭṭha, is how the ancient traditional term for the circle of workers was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing about people in both this life and the next. Ahu kho so, vāseṭṭha, samayo, yaṃ khattiyopi sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati: There came a time when an aristocrat, brahmin, merchant, or worker, deprecating their own vocation, went forth from the lay life to homelessness, thinking, ‘samaṇo bhavissāmī’ti. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … pe … suddopi kho, vāseṭṭha, sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati: ‘samaṇo bhavissāmī’ti. ‘I will be an ascetic.’ Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva no adhammena. And that, Vāseṭṭha, is how these four circles were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing about people in both this life and the next. 14. Duccaritādikathā 14. On Bad Conduct Khattiyopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. An aristocrat, brahmin, merchant, worker, or ascetic may do bad things by way of body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Khattiyopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. An aristocrat, brahmin, merchant, worker, or ascetic may do good things by way of body, speech, and mind. They have right view, and they act out of that right view. And because of that, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm. Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti. 15. Bodhipakkhiyabhāvanā 15. The Qualities That Lead to Awakening Khattiyopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati. An aristocrat, brahmin, merchant, worker, or ascetic who is restrained in body, speech, and mind, and develops the seven qualities that lead to awakening, becomes extinguished in this very life. Brāhmaṇopi kho, vāseṭṭha … pe … vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati. Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena. Any mendicant from these four castes who is perfected— with deﬁlements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is said to be the best by virtue of principle, not without principle. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca. For principle, Vāseṭṭha, is the best thing about people in both this life and the next. Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā: Brahmā Sanaṅkumāra also spoke this verse: ‘Khattiyo seṭṭho janetasmiṃ, ‘The aristocrat is best of those people ye gottapaṭisārino; who take clan as the standard. Vijjācaraṇasampanno, But one accomplished in knowledge and conduct so seṭṭho devamānuse’ti. is best of gods and humans.’ Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṃhitā, no anatthasaṃhitā. Anumatā mayā. That verse was well sung by Brahmā Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneﬁcial, not harmful, and I agree with it. Ahampi, vāseṭṭha, evaṃ vadāmi— I also say: Khattiyo seṭṭho janetasmiṃ, The aristocrat is best of those people ye gottapaṭisārino; who take clan as the standard. Vijjācaraṇasampanno, But one accomplished in knowledge and conduct so seṭṭho devamānuse”ti. is best of gods and humans.” Idamavoca bhagavā. That is what the Buddha said. Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṃ abhinandunti. Satisﬁed, Vāseṭṭha and Bhāradvāja were happy with what the Buddha said. Aggaññasuttaṃ niṭṭhitaṃ catutthaṃ. 28. Sampasādanīyasutta - Inspiring Conﬁdence Dīgha Nikāya 28 - Long Discourses 28 1. Sāriputtasīhanāda 1. Sāriputta’s Lion’s Roar Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. At one time the Buddha was staying near Nālandā in Pāvārika’s mango grove. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: “evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti. “Sir, I have such conﬁdence in the Buddha that I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.” “Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito: “That’s a grand and dramatic statement, Sāriputta. You’ve roared a deﬁnitive, categorical lion’s roar, saying: ‘evaṃpasanno ahaṃ, bhante, bhagavati; ‘I have such conﬁdence in the Buddha that na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti. I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’ Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā te bhagavanto ahesuṃ itipi, evaṃpaññā te bhagavanto ahesuṃ itipi, evaṃvihārī te bhagavanto ahesuṃ itipi, evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti? those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” “No hetaṃ, bhante”. “No, sir.” “Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: “And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that ‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā … evaṃpaññā … evaṃvihārī … evaṃvimuttā te bhagavanto bhavissanti itipī’”ti? those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” “No hetaṃ, bhante”. “No, sir.” “Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito: “And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that ‘evaṃsīlo bhagavā itipi, evaṃdhammo … evaṃpañño … evaṃvihārī … evaṃvimutto bhagavā itipī’”ti? I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” “No hetaṃ, bhante”. “No, sir.” “Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. “Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, Atha kiṃ carahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito: what exactly are you doing, making such a grand and dramatic statement, roaring such a deﬁnitive, categorical lion’s roar?” ‘evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti? “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi. “Sir, though I don’t comprehend the minds of Buddhas past, future, and present, Api ca me dhammanvayo vidito. still I understand this by inference from the teaching. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ. Suppose there were a king’s frontier citadel with fortiﬁed embankments, ramparts, and arches, and a single gate. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā, ñātānaṃ pavesetā. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā antamaso biḷāranikkhamanamattampi. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. Tassa evamassa: They’d think, ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. ‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’ Evameva kho me, bhante, dhammanvayo vidito. In the same way, I understand this by inference from the teaching: Ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the ﬁve hindrances, corruptions of the heart that weaken wisdom. Their mind is ﬁrmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’ Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho. Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Sir, once I approached the Buddha to listen to the teaching. Tassa me, bhante, bhagavā dhammaṃ deseti uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. Yathā yathā me, bhante, bhagavā dhammaṃ desesi uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ; satthari pasīdiṃ: When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had conﬁdence in the Teacher: ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti. ‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’ 1.1. Kusaladhammadesanā 1.1. Teaching Skillful Qualities Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesu. And moreover, sir, how the Buddha teaches skillful qualities is unsurpassable. Tatrime kusalā dhammā seyyathidaṃ— This consists of such skillful qualities as cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. the four kinds of mindfulness meditation, the four right eﬀorts, the four bases of psychic power, the ﬁve faculties, the ﬁve powers, the seven awakening factors, and the noble eightfold path. Idha, bhante, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. By these a mendicant realizes the undeﬁled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of deﬁlements. Etadānuttariyaṃ, bhante, kusalesu dhammesu. This is unsurpassable when it comes to skillful qualities. Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṃ kusalesu dhammesu. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to skillful qualities. 1.2. Āyatanapaṇṇattidesanā 1.2. Describing the Sense Fields Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti āyatanapaṇṇattīsu. And moreover, sir, how the Buddha teaches the description of the sense ﬁelds is unsurpassable. Chayimāni, bhante, ajjhattikabāhirāni āyatanāni. There are these six interior and exterior sense ﬁelds. Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca. The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. Etadānuttariyaṃ, bhante, āyatanapaṇṇattīsu. This is unsurpassable when it comes to describing the sense ﬁelds. Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ āyatanapaṇṇattīsu. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to describing the sense ﬁelds. 1.3. Gabbhāvakkantidesanā 1.3. The Conception of the Embryo Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti gabbhāvakkantīsu. And moreover, sir, how the Buddha teaches the conception of the embryo is unsurpassable. Catasso imā, bhante, gabbhāvakkantiyo. There are these four kinds of conception. Idha, bhante, ekacco asampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ paṭhamā gabbhāvakkanti. Firstly, someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the ﬁrst kind of conception. Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; asampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ dutiyā gabbhāvakkanti. Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; asampajāno mātukucchimhā nikkhamati. Ayaṃ tatiyā gabbhāvakkanti. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati; sampajāno mātukucchismiṃ ṭhāti; sampajāno mātukucchimhā nikkhamati. Ayaṃ catutthā gabbhāvakkanti. Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception. Etadānuttariyaṃ, bhante, gabbhāvakkantīsu. This is unsurpassable when it comes to the conception of the embryo. 1.4. Ādesanavidhādesanā 1.4. Ways of Revealing Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti ādesanavidhāsu. And moreover, sir, how the Buddha teaches the diﬀerent ways of revealing is unsurpassable. Catasso imā, bhante, ādesanavidhā. There are these four ways of revealing. Idha, bhante, ekacco nimittena ādisati: Firstly, someone reveals by means of a sign, ‘evampi te mano, itthampi te mano, itipi te cittan’ti. ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā. And even if they reveal this many times, it turns out exactly so, not otherwise. Ayaṃ paṭhamā ādesanavidhā. This is the ﬁrst way of revealing. Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati. Api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati: Furthermore, someone reveals after hearing it from humans or non-humans or deities, ‘evampi te mano, itthampi te mano, itipi te cittan’ti. ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā. And even if they reveal this many times, it turns out exactly so, not otherwise. Ayaṃ dutiyā ādesanavidhā. This is the second way of revealing. Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati. Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati: Furthermore, someone reveals by hearing the sound of thought spreading as someone thinks and considers, ‘evampi te mano, itthampi te mano, itipi te cittan’ti. ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā. And even if they reveal this many times, it turns out exactly so, not otherwise. Ayaṃ tatiyā ādesanavidhā. This is the third way of revealing. Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati. Api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti: Furthermore, someone comprehends the mind of a person who has attained the immersion that’s free of placing the mind and keeping it connected. They understand, ‘yathā imassa bhoto manosaṅkhārā paṇihitā. Tathā imassa cittassa anantarā imaṃ nāma vitakkaṃ vitakkessatī’ti. ‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’ So bahuñcepi ādisati, tatheva taṃ hoti, no aññathā. And even if they reveal this many times, it turns out exactly so, not otherwise. Ayaṃ catutthā ādesanavidhā. This is the fourth way of revealing. Etadānuttariyaṃ, bhante, ādesanavidhāsu. This is unsurpassable when it comes to the ways of revealing. 1.5. Dassanasamāpattidesanā 1.5. Attainments of Vision Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti dassanasamāpattīsu. And moreover, sir, how the Buddha teaches the attainments of vision is unsurpassable. Catasso imā, bhante, dassanasamāpattiyo. There are these four attainments of vision. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent eﬀort, and right focus—experiences an immersion of the heart of such a kind that they examine their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of ﬁlth. ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghānikā lasikā muttan’ti. ‘In this body there is head hair, body hair, nails, teeth, skin, ﬂesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial ﬂuid, urine.’ Ayaṃ paṭhamā dassanasamāpatti. This is the ﬁrst attainment of vision. Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: Furthermore, some ascetic or brahmin attains that and goes beyond it. ‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. They examine a person’s bones with skin, ﬂesh, and blood. Ayaṃ dutiyā dassanasamāpatti. This is the second attainment of vision. Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: Furthermore, some ascetic or brahmin attains that and goes beyond it. ‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitañca. They understand a person’s stream of consciousness, unbroken on both sides, established in both this world and the next. Ayaṃ tatiyā dassanasamāpatti. This is the third attainment of vision. Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: Furthermore, some ascetic or brahmin attains that and goes beyond it. ‘atthi imasmiṃ kāye kesā lomā … pe … lasikā muttan’ti. Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati. Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. They understand a person’s stream of consciousness, unbroken on both sides, not established in either this world or the next. Ayaṃ catutthā dassanasamāpatti. This is the fourth attainment of vision. Etadānuttariyaṃ, bhante, dassanasamāpattīsu. This is unsurpassable when it comes to attainments of vision. 1.6. Puggalapaṇṇattidesanā 1.6. Descriptions of Individuals Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti puggalapaṇṇattīsu. And moreover, sir, how the Buddha teaches the description of individuals is unsurpassable. Sattime, bhante, puggalā. There are these seven individuals. Ubhatobhāgavimutto paññāvimutto kāyasakkhi diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī. One freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, a follower by faith. Etadānuttariyaṃ, bhante, puggalapaṇṇattīsu. This is unsurpassable when it comes to the description of individuals. 1.7. Padhānadesanā 1.7. Kinds of Striving Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti padhānesu. And moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable. Sattime, bhante, sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. There are these seven awakening factors: the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. Etadānuttariyaṃ, bhante, padhānesu. This is unsurpassable when it comes to the kinds of striving. 1.8. Paṭipadādesanā 1.8. Ways of Practice Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti paṭipadāsu. And moreover, sir, how the Buddha teaches the ways of practice is unsurpassable. Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti. ~Painful practice with slow insight, ~painful practice with swift insight, ~pleasant practice with slow insight, and ~pleasant practice with swift insight. Tatra, bhante, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca. Of these, the painful practice with slow insight is said to be inferior both ways: because it’s painful and because it’s slow. Tatra, bhante, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati. The painful practice with swift insight is said to be inferior because it’s painful. Tatra, bhante, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ pana, bhante, paṭipadā dandhattā hīnā akkhāyati. The pleasant practice with slow insight is said to be inferior because it’s slow. Tatra, bhante, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca. But the pleasant practice with swift insight is said to be superior both ways: because it’s pleasant and because it’s swift. Etadānuttariyaṃ, bhante, paṭipadāsu. This is unsurpassable when it comes to the ways of practice. 1.9. Bhassasamācārādidesanā 1.9. Behavior in Speech Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti bhassasamācāre. And moreover, sir, how the Buddha teaches behavior in speech is unsurpassable. Idha, bhante, ekacco na ceva musāvādupasañhitaṃ vācaṃ bhāsati na ca vebhūtiyaṃ na ca pesuṇiyaṃ na ca sārambhajaṃ jayāpekkho; It’s when someone doesn’t use speech that’s connected with lying, or divisive, or backbiting, or aggressively trying to win. mantā mantā ca vācaṃ bhāsati nidhānavatiṃ kālena. They speak only wise counsel, valuable and timely. Etadānuttariyaṃ, bhante, bhassasamācāre. This is unsurpassable when it comes to behavior in speech. Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti purisasīlasamācāre. And moreover, sir, how the Buddha teaches a person’s ethical behavior is unsurpassable. Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca. It’s when someone is honest and faithful. They don’t use deceit, ﬂattery, hinting, or belittling, and they don’t use material possessions to pursue other material possessions. They guard the sense doors and eat in moderation. They’re fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They’re not greedy for sensual pleasures. They are mindful and alert. Etadānuttariyaṃ, bhante, purisasīlasamācāre. This is unsurpassable when it comes to a person’s ethical behavior. 1.10. Anusāsanavidhādesanā 1.10. Responsiveness to Instruction Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti anusāsanavidhāsu. And moreover, sir, how the Buddha teaches the diﬀerent degrees of responsiveness to instruction is unsurpassable. Catasso imā, bhante, anusāsanavidhā— There are these four degrees of responsiveness to instruction. jānāti, bhante, bhagavā aparaṃ puggalaṃ paccattaṃ yonisomanasikārā The Buddha knows by investigating inside another individual: ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. ‘By practicing as instructed this individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā: The Buddha knows by investigating inside another individual: ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. ‘By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suﬀering.’ Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā: The Buddha knows by investigating inside another individual: ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. ‘By practicing as instructed this individual will, with the ending of the ﬁve lower fetters, be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’ Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā: The Buddha knows by investigating inside another individual: ‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. ‘By practicing as instructed this individual will realize the undeﬁled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of deﬁlements.’ Etadānuttariyaṃ, bhante, anusāsanavidhāsu. This is unsurpassable when it comes to the diﬀerent degrees of responsiveness to instruction. 1.11. Parapuggalavimuttiñāṇadesanā 1.11. The Knowledge and Freedom of Others Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti parapuggalavimuttiñāṇe. And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable. Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā: The Buddha knows by investigating inside another individual: ‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. ‘With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.’ Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā: The Buddha knows by investigating inside another individual: ‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti. ‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suﬀering.’ Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā: The Buddha knows by investigating inside another individual: ‘ayaṃ puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. ‘With the ending of the ﬁve lower fetters, this individual will be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.’ Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā: The Buddha knows by investigating inside another individual: ‘ayaṃ puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. ‘This individual will realize the undeﬁled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of deﬁlements.’ Etadānuttariyaṃ, bhante, parapuggalavimuttiñāṇe. This is unsurpassable when it comes to the knowledge and freedom of other individuals. 1.12. Sassatavādadesanā 1.12. Eternalism Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sassatavādesu. And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable. Tayome, bhante, sassatavādā. There are these three eternalist doctrines. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Firstly, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent eﬀort, and right focus—experiences an immersion of the heart of such a kind that they recollect many hundreds of thousands of past lives, Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. with features and details. So evamāha: They say, ‘atītampāhaṃ addhānaṃ jānāmi—saṃvaṭṭi vā loko vivaṭṭi vāti. ‘I know that in the past the cosmos expanded or contracted. Anāgataṃpāhaṃ addhānaṃ jānāmi—saṃvaṭṭissati vā loko vivaṭṭissati vāti. I don’t know whether in the future the cosmos will expand or contract. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. The self and the cosmos are eternal, barren, steady as a mountain peak, standing ﬁrm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ Ayaṃ paṭhamo sassatavādo. This is the ﬁrst eternalist doctrine. Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent eﬀort, and right focus— experiences an immersion of the heart of such a kind that they recollect their past lives for as many as ten eons of the expansion and contraction of the cosmos, Seyyathidaṃ—ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. with features and details. So evamāha: They say, ‘atītampāhaṃ addhānaṃ jānāmi saṃvaṭṭi vā loko vivaṭṭi vāti. ‘I know that in the past the cosmos expanded or contracted. Anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissati vā loko vivaṭṭissati vāti. I don’t know whether in the future the cosmos will expand or contract. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. The self and the cosmos are eternal, barren, steady as a mountain peak, standing ﬁrm like a pillar. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ Ayaṃ dutiyo sassatavādo. This is the second eternalist doctrine. Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Furthermore, some ascetic or brahmin—by dint of keen, resolute, committed, and diligent eﬀort, and right focus— experiences an immersion of the heart of such a kind that they recollect their past lives for as many as forty eons of the expansion and contraction of the cosmos, Seyyathidaṃ—dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. with features and details. So evamāha: They say, ‘atītampāhaṃ addhānaṃ jānāmi saṃvaṭṭipi loko vivaṭṭipīti; ‘I know that in the past the cosmos expanded or contracted. anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissatipi loko vivaṭṭissatipīti. I don’t know whether in the future the cosmos will expand or contract. Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. The self and the cosmos are eternal, barren, steady as a mountain peak, standing ﬁrm like a pillar. Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.’ Ayaṃ tatiyo sassatavādo, This is the third eternalist doctrine. etadānuttariyaṃ, bhante, sassatavādesu. This is unsurpassable when it comes to eternalist doctrines. 1.13. Pubbenivāsānussatiñāṇadesanā 1.13. Recollecting Past Lives Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti pubbenivāsānussatiñāṇe. And moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is unsurpassable. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent eﬀort, and right focus— experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. Seyyathidaṃ—ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, That is: one, two, three, four, ﬁve, ten, twenty, thirty, forty, ﬁfty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. Santi, bhante, devā, yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṃ. Sir, there are gods whose life span cannot be reckoned or calculated. Api ca yasmiṃ yasmiṃ attabhāve abhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu. Still, no matter what incarnation they have previously been reborn in—whether physical or formless or percipient or non-percipient or neither percipient nor non-percipient— Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. they recollect their many kinds of past lives, with features and details. Etadānuttariyaṃ, bhante, pubbenivāsānussatiñāṇe. This is unsurpassable when it comes to the knowledge of recollecting past lives. 1.14. Cutūpapātañāṇadesanā 1.14. Death and Rebirth Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sattānaṃ cutūpapātañāṇe. And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable. Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent eﬀort, and right focus— experiences an immersion of the heart of such a kind that with clairvoyance that is puriﬁed and superhuman, they see sentient beings passing away and being reborn hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. —inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is puriﬁed and superhuman, they see sentient beings passing away and being reborn— inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇe. This is unsurpassable when it comes to the knowledge of death and rebirth. 1.15. Iddhividhadesanā 1.15. Psychic Powers Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti iddhividhāsu. And moreover, sir, how the Buddha teaches psychic power is unsurpassable. Dvemā, bhante, iddhividhāyo— There are these two kinds of psychic power. atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati. There are psychic powers that are accompanied by deﬁlements and attachments, and are said to be ignoble. Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. And there are psychic powers that are free of deﬁlements and attachments, and are said to be noble. Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati? What are the psychic powers that are accompanied by deﬁlements and attachments, and are said to be ignoble? idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya … pe … tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ iddhividhaṃ paccanubhoti— It’s when some ascetic or brahmin—by dint of keen, resolute, committed, and diligent eﬀort, and right focus— experiences an immersion of the heart of such a kind that they wield the many kinds of psychic power: ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti. multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; ﬂying cross- legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm. Ayaṃ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati. These are the psychic powers that are accompanied by deﬁlements and attachments, and are said to be ignoble. Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati? But what are the psychic powers that are free of deﬁlements and attachments, and are said to be noble? Idha, bhante, bhikkhu sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. It’s when, if a mendicant wishes: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. Ayaṃ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. These are the psychic powers that are free of deﬁlements and attachments, and are said to be noble. Etadānuttariyaṃ, bhante, iddhividhāsu. This is unsurpassable when it comes to psychic powers. Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ iddhividhāsu. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers. 1.16. Aññathāsatthuguṇadassana 1.16. The Four Absorptions Yaṃ taṃ, bhante, saddhena kulaputtena pattabbaṃ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṃ taṃ bhagavatā. The Buddha has achieved what should be achieved by a faithful gentleman by being energetic and strong, by manly strength, energy, vigor, and exertion. Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyutto dukkhaṃ anariyaṃ anatthasaṃhitaṃ. The Buddha doesn’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And he doesn’t indulge in self-mortiﬁcation, which is painful, ignoble, and pointless. Catunnañca bhagavā jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. He gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when he wants, without trouble or diﬀiculty. 1.17. Anuyogadānappakāra 1.17. On Being Questioned Sace maṃ, bhante, evaṃ puccheyya: Sir, if they were to ask me, ‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ. ‘Reverend Sāriputta, is there any other ascetic or brahmin —whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’ ‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ. ‘Kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ. Sace pana maṃ, bhante, evaṃ puccheyya: But if they were to ask me, ‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘evan’ti vadeyyaṃ. ‘Reverend Sāriputta, is there any other ascetic or brahmin —whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’ ‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘evan’ti vadeyyaṃ. ‘Kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ. But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’ Sace pana maṃ, bhante, evaṃ puccheyya: But if they were to ask me, ‘kiṃ panāyasmā sāriputto ekaccaṃ abbhanujānāti, ekaccaṃ na abbhanujānātī’ti, evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ: ‘But why does Venerable Sāriputta grant this in respect of some but not others?’ I would answer them like this, ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ: ‘Reverends, I have heard and learned this in the presence of the Buddha: “ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. “The perfected ones, fully awakened Buddhas of the past and the future are equal to myself when it comes to awakening.” Sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ: “bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ: And I have also heard and learned this in the presence of the Buddha: “aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī”’ti. “It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.”’ Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti? Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.” “Taggha tvaṃ, sāriputta, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti. “Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.” 2. Acchariyaabbhuta 2. Incredible and Amazing Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca: When he had spoken, Venerable Udāyī said to the Buddha, “acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. “It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-eﬀacement! Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati. For even though the Realized One has such power and might, he will not make a display of himself. Ekamekañcepi ito, bhante, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ. If the wanderers following other paths were to see even a single one of these qualities in themselves they’d carry around a banner to that eﬀect. Acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. It’s incredible, sir, it’s amazing! The Realized One has so few wishes, such contentment, such self-eﬀacement! Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo. Atha ca pana nevattānaṃ pātukarissatī”ti. For even though the Realized One has such power and might, he will not make a display of himself.” “Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. “See, Udāyī, how the Realized One has so few wishes, such contentment, such self-eﬀacement. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati’. For even though the Realized One has such power and might, he will not make a display of himself. Ekamekañcepi ito, udāyi, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ. If the wanderers following other paths were to see even a single one of these qualities in themselves they’d carry around a banner to that eﬀect. Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. See, Udāyī, how the Realized One has so few wishes, such contentment, such self-eﬀacement. Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissatī’”ti. For even though the Realized One has such power and might, he will not make a display of himself.” Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi: Then the Buddha said to Venerable Sāriputta, “Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. “So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṃ dhammapariyāyaṃ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti. Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.” Iti hidaṃ āyasmā sāriputto bhagavato sammukhā sampasādaṃ pavedesi. That’s how Venerable Sāriputta declared his conﬁdence in the Buddha’s presence. Tasmā imassa veyyākaraṇassa sampasādanīyantveva adhivacananti. And that’s why the name of this discussion is “Inspiring Conﬁdence”. Sampasādanīyasuttaṃ niṭṭhitaṃ pañcamaṃ. 29. Pāsādikasutta - An Impressive Discourse Dīgha Nikāya 29 - Long Discourses 29 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde. At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse in a mango grove belonging to the Sakyan family named Vedhañña. Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti. Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā. Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti: With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and ﬁghting, continually wounding each other with barbed words: “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. “You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said ﬁrst. You said ﬁrst what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this —if you can!” Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. You’d think there was nothing but slaughter going on among the Jain ascetics. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe. And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge. Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca: And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened. “nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṃkiriyāya bhinnā nigaṇṭhā dvedhikajātā … pe … bhinnathūpe appaṭisaraṇe”ti. Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca: Ānanda said to him, “atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. “Reverend Cunda, we should see the Buddha about this matter. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti. Come, let’s go to the Buddha and tell him about this.” “Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi. “Yes, sir,” replied Cunda. Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened. “ayaṃ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā … pe … bhinnathūpe appaṭisaraṇe’”ti. 1. Asammāsambuddhappaveditadhammavinaya 1. The Teaching of the Unawakened “Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. “That’s what happens, Cunda, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. So evamassa vacanīyo: You should say this to them, ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, ‘You’re fortunate, reverend, you’re so very fortunate! satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’ Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso. In such a case the teacher and the teaching are to blame, but the disciple deserves praise. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya: Suppose someone was to say to such a disciple, ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti. ‘Come on, venerable, practice as taught and pointed out by your teacher.’ Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ apuññaṃ pasavanti. The one who encourages, the one who they encourage, and the one who practices accordingly all make much bad karma. Taṃ kissa hetu? Why is that? Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. So evamassa vacanīyo: You should say this to them, ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. ‘It’s your loss, reverend, it’s your misfortune! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’ Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho. In such a case the teacher, the teaching, and the disciple are all to blame. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya: Suppose someone was to say to such a disciple, ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. ‘Clearly the venerable is practicing methodically and will succeed in completing that method.’ Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ apuññaṃ pasavanti. The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much bad karma. Taṃ kissa hetu? Why is that? Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. 2. Sammāsambuddhappaveditadhammavinaya 2. The Teaching of the Awakened Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. So evamassa vacanīyo: You should say this to them, ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. ‘It’s your loss, reverend, it’s your misfortune! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’ Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho. In such a case the teacher and the teaching deserve praise, but the disciple is to blame. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya: Suppose someone was to say to such a disciple, ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti. ‘Come on, venerable, practice as taught and pointed out by your teacher.’ Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ puññaṃ pasavanti. The one who encourages, the one who they encourage, and the one who practices accordingly all make much merit. Taṃ kissa hetu? Why is that? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite. It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. So evamassa vacanīyo: You should say this to them, ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, ‘You’re fortunate, reverend, you’re so very fortunate! satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’ Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso. In such a case the teacher, the teaching, and the disciple all deserve praise. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya: Suppose someone was to say to such a disciple, ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. ‘Clearly the venerable is practicing methodically and will succeed in completing that method.’ Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ puññaṃ pasavanti. The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much merit. Taṃ kissa hetu? Why is that? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite. It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. 3. Sāvakānutappasatthu 3. When Disciples Have Regrets Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. But the disciples haven’t inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has not been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans. Atha nesaṃ satthuno antaradhānaṃ hoti. And then their teacher passes away. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. When such a teacher has passed away the disciples are tormented by regrets. Taṃ kissa hetu? Why is that? ‘Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. They think: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we didn’t inquire about the meaning, and the spiritual practice was not fully disclosed to us. Atha no satthuno antaradhānaṃ hotī’ti. And then our teacher passed away.’ Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. When such a teacher has passed away the disciples are tormented by regrets. 4. Sāvakānanutappasatthu 4. When Disciples Have No Regrets Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. The disciples have inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans. Atha nesaṃ satthuno antaradhānaṃ hoti. And then their teacher passes away. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti. When such a teacher has passed away the disciples are free of regrets. Taṃ kissa hetu? Why is that? ‘Satthā ca no loke udapādi arahaṃ sammāsambuddho. They think: ‘Our teacher was perfected, a fully awakened Buddha. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. His teaching was well explained, Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. we inquired about the meaning, and the spiritual practice was fully disclosed to us. Atha no satthuno antaradhānaṃ hotī’ti. And then our teacher passed away.’ Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti. When such a teacher has passed away the disciples are free of regrets. 5. Brahmacariyaaparipūrādikathā 5. On the Incomplete Spiritual Path, Etc. Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the ﬁnal stage of life. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena. Then that spiritual path is incomplete in that respect. Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. But when a spiritual path possesses those factors and the teacher is senior, Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena. then that spiritual path is complete in that respect. Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary, Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena. Then that spiritual path is incomplete in that respect. Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena. then that spiritual path is complete in that respect. Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Now suppose that a spiritual path possesses those factors and the teacher is senior and there are competent senior monks. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. No ca khvassa majjhimā bhikkhū sāvakā honti … pe … But there are no competent middle monks, majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti … pe … junior monks, navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti … pe … senior nuns, therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti … pe … middle nuns, majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti … pe … junior nuns, navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino … pe … celibate white-clothed laymen, upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino … pe … white-clothed laymen enjoying sensual pleasures, upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo … pe … celibate white-clothed laywomen, upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo … pe … white-clothed laywomen enjoying sensual pleasures. … upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ … pe … There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans … brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ. the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, but it has not reached the peak of material possessions and fame. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena. Then that spiritual path is incomplete in that respect. Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Majjhimā cassa bhikkhū sāvakā honti … middle monks, navā cassa bhikkhū sāvakā honti … junior monks, therā cassa bhikkhuniyo sāvikā honti … senior nuns, majjhimā cassa bhikkhuniyo sāvikā honti … middle nuns, navā cassa bhikkhuniyo sāvikā honti … junior nuns, upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino. celibate laymen, Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino … laymen enjoying sensual pleasures, upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo … celibate laywomen, upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo … laywomen enjoying sensual pleasures, brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca. and the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, and it has reached the peak of material possessions and fame, Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena. then that spiritual path is complete in that respect. Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho. I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. My disciples have inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans. Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto. I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the ﬁnal stage of life. Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. I have today disciples who are competent senior monks, Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā … middle monks, santi kho pana me, cunda, etarahi navā bhikkhū sāvakā … junior monks, santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā … senior nuns, santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā … middle nuns, santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā … junior nuns, santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino … celibate laymen, santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino … laymen enjoying sensual pleasures, santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo … celibate laywomen, santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo … and laywomen enjoying sensual pleasures. etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ. Today my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ. Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material possessions and fame like me. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; Of all the spiritual communities and groups in the world today, Cunda, I don’t see even a single one who has reached the pinnacle of material possessions and fame like the mendicant Saṅgha. nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya: And if there’s any spiritual path of which it may be rightly said that ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti. it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded, Idameva taṃ sammā vadamāno vadeyya: it’s of this spiritual path that this should be said. ‘sabbākārasampannaṃ … pe … suppakāsitan’ti. Udako sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati: Uddaka, son of Rāma, used to say: ‘passaṃ na passatī’ti. ‘Seeing, one does not see.’ Kiñca passaṃ na passatīti? But seeing what does one not see? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. You can see the blade of a well-sharpened razor, but not the edge. Idaṃ vuccati: Thus it is said: ‘passaṃ na passatī’ti. ‘Seeing, one does not see.’ Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya. But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only concerning a razor. Yañca taṃ, cunda, sammā vadamāno vadeyya: If there’s anything of which it may be rightly said: ‘passaṃ na passatī’ti, idameva taṃ sammā vadamāno vadeyya: ‘Seeing, one does not see,’ it’s of this that it should be said. ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Seeing what does one not see? Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati. One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded. Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati. One does not see this: anything that, were it to be removed, would make it purer. Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ assāti, iti hetaṃ na passati. One does not see this: anything that, were it to be added, would make it more complete. Idaṃ vuccati, cunda: Thus it is rightly said: ‘passaṃ na passatī’ti. ‘Seeing, one does not see.’ Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya: ‘sabbākārasampannaṃ … pe … brahmacariyaṃ suppakāsitan’ti. Idameva taṃ sammā vadamāno vadeyya: ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti. 6. Saṅgāyitabbadhamma 6. Teachings Should be Recited in Concert Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the beneﬁt, welfare, and happiness of gods and humans. Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? And what are those things I have taught from my direct knowledge? Seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. They are the four kinds of mindfulness meditation, the four right eﬀorts, the four bases of psychic power, the ﬁve faculties, the ﬁve powers, the seven awakening factors, and the noble eightfold path. Ime kho te, cunda, dhammā mayā abhiññā desitā. These are the things I have taught from my own direct knowledge. Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. 7. Saññāpetabbavidhi 7. Reaching Agreement Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññataro sabrahmacārī saṃghe dhammaṃ bhāseyya. Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without ﬁghting, were to recite the teaching in the Saṅgha. Tatra ce tumhākaṃ evamassa: Now, you might think, ‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. ‘This venerable misconstrues the meaning and mistakes the phrasing.’ Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: You should neither approve nor dismiss them, but say, ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti? ‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more ﬁtting? And if this is the phrasing, the meaning may be either this or that: which is more ﬁtting?’ So ce evaṃ vadeyya: Suppose they reply, ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. ‘This phrasing ﬁts the meaning better than that. And this meaning ﬁts the phrasing better than that.’ So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā. Without ﬂattering or rebuking them, you should carefully convince them by examining that meaning and that phrasing. Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Suppose another spiritual companion were to recite the teaching in the Saṅgha. Tatra ce tumhākaṃ evamassa: Now, you might think, ‘ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. ‘This venerable misconstrues the meaning but gets the phrasing right.’ Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: You should neither approve nor dismiss them, but say, ‘imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti? ‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more ﬁtting?’ So ce evaṃ vadeyya: Suppose they reply, ‘imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. ‘This meaning ﬁts the phrasing better than that.’ So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā. Without ﬂattering or rebuking, you should carefully convince them by examining that meaning. Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Suppose another spiritual companion were to recite the teaching in the Saṅgha. Tatra ce tumhākaṃ evamassa: Now, you might think, ‘ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. ‘This venerable construes the meaning correctly but mistakes the phrasing.’ Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo: You should neither approve nor dismiss them, but say, ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti? ‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more ﬁtting?’ So ce evaṃ vadeyya: Suppose they reply, ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti. ‘This phrasing ﬁts the meaning better than that.’ So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā. Without ﬂattering or rebuking, you should carefully convince them by examining that phrasing. Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Suppose another spiritual companion were to recite the teaching in the Saṅgha. Tatra ce tumhākaṃ evamassa: Now, you might think, ‘ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. ‘This venerable construes the meaning correctly and gets the phrasing right.’ Tassa ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ; Saying ‘Good!’ you should applaud and cheer that mendicant’s statement, tassa ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo: and then say to them, ‘lābhā no, āvuso, suladdhaṃ no, āvuso, ‘We are fortunate, reverend, so very fortunate ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupetan’ti. to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’ 8. Paccayānuññātakāraṇa 8. The Reasons for Allowing Requisites Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi. Cunda, I do not teach you solely for restraining deﬁlements that aﬀect the present life. Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi. Nor do I teach solely for protecting against deﬁlements that aﬀect lives to come. Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi; I teach both for restraining deﬁlements that aﬀect the present life and samparāyikānañca āsavānaṃ paṭighātāya. protecting against deﬁlements that aﬀect lives to come. Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ And that’s why I have allowed robes for you that suﬀice yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. only for the sake of warding oﬀ cold and heat; for warding oﬀ the touch of ﬂies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts. Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so I have allowed alms-food for you that suﬀices yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. only to continue and sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease. Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ I have allowed lodgings for you that suﬀice yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ. only for the sake of warding oﬀ cold and heat; for warding oﬀ the touch of ﬂies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat. Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṃ vo so I have allowed medicines and supplies for the sick for you that suﬀice yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya. only for the sake of warding oﬀ the pains of illness and to promote good health. 9. Sukhallikānuyoga 9. Indulgence in Pleasure Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: It’s possible that wanderers who follow other paths might say, ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. ‘The ascetics who follow the Sakyan live indulging in pleasure.’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘katamo so, āvuso, sukhallikānuyogo? ‘What is that indulgence in pleasure? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti. For there are many diﬀerent kinds of indulgence in pleasure.’ Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Katame cattāro? What four? Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti. It’s when some fool makes themselves happy and pleased by killing living creatures. Ayaṃ paṭhamo sukhallikānuyogo. This is the ﬁrst kind of indulgence in pleasure. Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti. Furthermore, someone makes themselves happy and pleased by theft. Ayaṃ dutiyo sukhallikānuyogo. This is the second kind of indulgence in pleasure. Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti. Furthermore, someone makes themselves happy and pleased by lying. Ayaṃ tatiyo sukhallikānuyogo. This is the third kind of indulgence in pleasure. Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Furthermore, someone amuses themselves, supplied and provided with the ﬁve kinds of sensual stimulation. Ayaṃ catuttho sukhallikānuyogo. This is the fourth kind of indulgence in pleasure. Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: It’s possible that wanderers who follow other paths might say, ‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. ‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’ Te vo ‘mā hevaṃ’ tissu vacanīyā. They should be told, ‘Not so!’ Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena. It isn’t right to say that about you; it misrepresents you with an untruth. Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Katame cattāro? What four? Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the ﬁrst absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Ayaṃ paṭhamo sukhallikānuyogo. This is the ﬁrst kind of indulgence in pleasure. Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati. Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and conﬁdence, and uniﬁed mind, without placing the mind and keeping it connected. Ayaṃ dutiyo sukhallikānuyogo. This is the second kind of indulgence in pleasure. Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati. Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Ayaṃ tatiyo sukhallikānuyogo. This is the third kind of indulgence in pleasure. Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati. Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. Ayaṃ catuttho sukhallikānuyogo. This is the fourth kind of indulgence in pleasure. Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. These are the four kinds of indulgence in pleasure which, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: It’s possible that wanderers who follow other paths might say, ‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. ‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’ Te vo ‘evaṃ’ tissu vacanīyā. They should be told, ‘Exactly so!’ Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena. It’s right to say that about you; it doesn’t misrepresent you with an untruth. 10. Sukhallikānuyogānisaṃsa 10. The Beneﬁts of Indulgence in Pleasure Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: It’s possible that wanderers who follow other paths might say, ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā’ti? ‘How many fruits and beneﬁts may be expected by those who live indulging in pleasure in these four ways?’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā. ‘Four beneﬁts may be expected by those who live indulging in pleasure in these four ways. Katame cattāro? What four? Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Firstly, with the ending of three fetters a mendicant becomes a stream-enterer, not liable to be reborn in the underworld, bound for awakening. Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso. This is the ﬁrst fruit and beneﬁt. Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion— becomes a once-returner. They come back to this world once only, then make an end of suﬀering. Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso. This is the second fruit and beneﬁt. Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Furthermore, with the ending of the ﬁve lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso. This is the third fruit and beneﬁt. Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Furthermore, a mendicant realizes the undeﬁled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of deﬁlements. Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso. This is the fourth fruit and beneﬁt. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā’ti. These four beneﬁts may be expected by those who live indulging in pleasure in these four ways.’ 11. Khīṇāsavaabhabbaṭhāna 11. Things Impossible for the Perfected Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: It’s possible that wanderers who follow other paths might say, ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. ‘The ascetics who follow the Sakyan are inconsistent.’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. ‘Reverends, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī; Suppose there was a boundary pillar or an iron pillar with deep foundations, ﬁrmly embedded, imperturbable and unshakable. evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. In the same way, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṃ. A mendicant who is perfected—with deﬁlements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ. A mendicant with deﬁlements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti. A mendicant who is perfected can’t transgress in these nine respects.’ 12. Pañhābyākaraṇa 12. Questions and Answers Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: It’s possible that wanderers who follow other paths might say, ‘atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū’ti? ‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’ Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālā abyattā. Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision. Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāriñāṇaṃ hoti; Regarding the past, the Realized One has knowledge stemming from memory. so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. He recollects as far as he wants. Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati: Regarding the future, the Realized One has the knowledge born of awakening: ‘ayamantimā jāti, natthi dāni punabbhavo’ti. ‘This is my last rebirth. Now there are no more future lives.’ Atītañcepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. If a question about the past is untrue, false, and pointless, the Realized One does not reply. Atītañcepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. If a question about the past is true and substantive, but pointless, he does not reply. Atītañcepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. If a question about the past is true, substantive, and beneﬁcial, he knows the right time to reply. Anāgatañcepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti … pe … tassa pañhassa veyyākaraṇāya. And the Realized One replies to questions about the future or the present in the same way. Paccuppannañcepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Paccuppannañcepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Paccuppannañcepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati. And so the Realized One has speech that’s well-timed, true, meaningful, in line with the teaching and training. That’s why he’s called the ‘Realized One’. Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, sought, and explored by the mind, all that has been understood by the Realized One. tasmā ‘tathāgato’ti vuccati. That’s why he’s called the ‘Realized One’. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ tatheva hoti no aññathā, From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—through the natural principle of extinguishment, without anything left over—everything he speaks, says, and expresses is real, not otherwise. tasmā ‘tathāgato’ti vuccati. That’s why he’s called the ‘Realized One’. Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. The Realized One does as he says, and says as he does. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. Since this is so, that’s why he’s called the ‘Realized One’. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati. In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans —the Realized One is the undefeated, the champion, the universal seer, the wielder of power. 13. Abyākataṭṭhāna 13. The Undeclared Points Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: It’s possible that wanderers who follow other paths might say, ‘kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? ‘Is this your view: “A Realized One exists after death. This is the only truth, other ideas are silly”?’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘abyākataṃ kho etaṃ, āvuso, bhagavatā: ‘Reverend, this has not been declared by the Buddha.’ “hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”’ti. Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: The wanderers might say, ‘kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? ‘Then is this your view: “A Realized One doesn’t exist after death. This is the only truth, other ideas are silly”?’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘etampi kho, āvuso, bhagavatā abyākataṃ: ‘This too has not been declared by the Buddha.’ “na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”’ti. Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: The wanderers might say, ‘kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? ‘Then is this your view: “A Realized One both exists and doesn’t exist after death. This is the only truth, other ideas are silly”?’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘abyākataṃ kho etaṃ, āvuso, bhagavatā: ‘This too has not been declared by the Buddha.’ “hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”’ti. Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: The wanderers might say, ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? ‘Then is this your view: “A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are silly”?’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘etampi kho, āvuso, bhagavatā abyākataṃ: ‘This too has not been declared by the Buddha.’ “neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”’ti. Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: The wanderers might say, ‘kasmā panetaṃ, āvuso, samaṇena gotamena abyākatan’ti? ‘But why has this not been declared by the ascetic Gotama?’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākatan’ti. ‘Because it’s not beneﬁcial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it hasn’t been declared by the Buddha.’ 14. Byākataṭṭhāna 14. The Declared Points Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: It’s possible that wanderers who follow other paths might say, ‘kiṃ panāvuso, samaṇena gotamena byākatan’ti? ‘But what has been declared by the ascetic Gotama?’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti. ‘What has been declared by the Buddha is this: “This is suﬀering”—“This is the origin of suﬀering”—“This is the cessation of suﬀering”—“This is the practice that leads to the cessation of suﬀering.”’ Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ: The wanderers might say, ‘kasmā panetaṃ, āvuso, samaṇena gotamena byākatan’ti? ‘But why has this been declared by the ascetic Gotama?’ Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them, ‘etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ bhagavatā byākatan’ti. ‘Because it’s beneﬁcial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has been declared by the Buddha.’ 15. Pubbantasahagatadiṭṭhinissaya 15. Views of the Past Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Cunda, I have explained to you as they should be explained the views that some rely on regarding the past. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Shall I explain them to you in the wrong way? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. I have explained to you as they should be explained the views that some rely on regarding the future. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Shall I explain them to you in the wrong way? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. What are the views that some rely on regarding the past? Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti. ‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’ Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘asassato attā ca loko ca … pe … ‘The self and the cosmos are not eternal, sassato ca asassato ca attā ca loko ca … or both eternal and not eternal, neva sassato nāsassato attā ca loko ca … or neither eternal nor not eternal. sayaṃkato attā ca loko ca … The self and the cosmos are made by oneself, paraṃkato attā ca loko ca … or made by another, sayaṃkato ca paraṃkato ca attā ca loko ca … or made by both oneself and another, asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamaññan’ti. or they have arisen by chance, not made by oneself or another. ‘Sassataṃ sukhadukkhaṃ … Pleasure and pain are eternal, asassataṃ sukhadukkhaṃ … or not eternal, sassatañca asassatañca sukhadukkhaṃ … or both eternal and not eternal, nevasassataṃ nāsassataṃ sukhadukkhaṃ … or neither eternal nor not eternal. sayaṃkataṃ sukhadukkhaṃ … Pleasure and pain are made by oneself, paraṃkataṃ sukhadukkhaṃ … or made by another, sayaṃkatañca paraṃkatañca sukhadukkhaṃ … or made by both oneself and another, asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti. or they have arisen by chance, not made by oneself or another. This is the only truth, other ideas are silly.’ Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: Regarding this, I go up to the ascetics and brahmins whose view is that ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti. the self and the cosmos are eternal, Tyāhaṃ upasaṅkamitvā evaṃ vadāmi: and say, ‘atthi nu kho idaṃ, āvuso, vuccati: ‘Reverends, is this what you say, “sassato attā ca loko cā”’ti? “The self and the cosmos are eternal”?’ Yañca kho te evamāhaṃsu: But when they say, ‘Yes! ‘idameva saccaṃ moghamaññan’ti. This is the only truth, other ideas are silly,’ Taṃ tesaṃ nānujānāmi. I don’t acknowledge that. Taṃ kissa hetu? Why is that? Aññathāsaññinopi hettha, cunda, santeke sattā. Because there are beings who have diﬀerent opinions on this topic. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. I don’t see any such expositions that are equal to my own, still less superior. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Rather, I am the one who is superior when it comes to the higher exposition. Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above. ‘asassato attā ca loko ca … sassato ca asassato ca attā ca loko ca … nevasassato nāsassato attā ca loko ca … sayaṃkato attā ca loko ca … paraṃkato attā ca loko ca … sayaṃkato ca paraṃkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca … sassataṃ sukhadukkhaṃ … asassataṃ sukhadukkhaṃ … sassatañca asassatañca sukhadukkhaṃ … nevasassataṃ nāsassataṃ sukhadukkhaṃ … sayaṃkataṃ sukhadukkhaṃ … paraṃkataṃ sukhadukkhaṃ … sayaṃkatañca paraṃkatañca sukhadukkhaṃ … asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi: ‘atthi nu kho idaṃ, āvuso, vuccati: “asayaṃkāraṃ aparaṅkāraṃ adhiccasamuppannaṃ sukhadukkhan”’ti? Yañca kho te evamāhaṃsu: ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. And in each case, I don’t acknowledge that. Taṃ kissa hetu? Why is that? Aññathāsaññinopi hettha, cunda, santeke sattā. Because there are beings who have diﬀerent opinions on this topic. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. I don’t see any such expositions that are equal to my own, still less superior. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Rather, I am the one who is superior when it comes to the higher exposition. Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. These are the views that some rely on regarding the past. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? 16. Aparantasahagatadiṭṭhinissaya 16. Views of the Future Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. What are the views that some rely on regarding the future? Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: There are some ascetics and brahmins who have this doctrine and view: ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. ‘The self is physical and sound after death, Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: ‘arūpī attā hoti … or it is non-physical, rūpī ca arūpī ca attā hoti … or both physical and non-physical, nevarūpī nārūpī attā hoti … or neither physical nor non-physical, saññī attā hoti … or percipient, asaññī attā hoti … or non-percipient, nevasaññīnāsaññī attā hoti … or neither percipient nor non-percipient, attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, other ideas are silly.’ Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: Regarding this, I go up to the ascetics and brahmins whose view is that ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. the self is physical and sound after death, Tyāhaṃ upasaṅkamitvā evaṃ vadāmi: and say, ‘atthi nu kho idaṃ, āvuso, vuccati: ‘Reverends, is this what you say, “rūpī attā hoti arogo paraṃ maraṇā”’ti? “The self is physical and sound after death”?’ Yañca kho te evamāhaṃsu: But when they say, ‘Yes! ‘idameva saccaṃ moghamaññan’ti. This is the only truth, other ideas are silly,’ Taṃ tesaṃ nānujānāmi. I don’t acknowledge that. Taṃ kissa hetu? Why is that? Aññathāsaññinopi hettha, cunda, santeke sattā. Because there are beings who have diﬀerent opinions on this topic. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. I don’t see any such expositions that are equal to my own, still less superior. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Rather, I am the one who is superior when it comes to the higher exposition. Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above. ‘arūpī attā hoti … rūpī ca arūpī ca attā hoti … nevarūpīnārūpī attā hoti … saññī attā hoti … asaññī attā hoti … nevasaññīnāsaññī attā hoti … attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi: ‘atthi nu kho idaṃ, āvuso, vuccati: “attā ucchijjati vinassati na hoti paraṃ maraṇā”’ti? Yañca kho te, cunda, evamāhaṃsu: ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. And in each case, I don’t acknowledge that. Taṃ kissa hetu? Why is that? Aññathāsaññinopi hettha, cunda, santeke sattā. Because there are beings who have diﬀerent opinions on this topic. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo. I don’t see any such expositions that are equal to my own, still less superior. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Rather, I am the one who is superior when it comes to the higher exposition. Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. These are the views that some rely on regarding the future, which I have explained to you as they should be explained. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Shall I explain them to you in the wrong way? Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā. I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the past and the future. Katame cattāro? What four? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. Vedanāsu vedanānupassī … pe … They meditate observing an aspect of feelings … citte cittānupassī … pe … mind … dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. principles—keen, aware, and mindful, rid of desire and aversion for the world. Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti. These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the past and the future.” Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Now at that time Venerable Upavāṇa was standing behind the Buddha fanning him. Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca: He said to the Buddha, “acchariyaṃ, bhante, abbhutaṃ, bhante. “It’s incredible, sir, it’s amazing! Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; This exposition of the teaching is impressive, sir, supāsādiko vatāyaṃ, bhante, dhammapariyāyo, ko nāmāyaṃ, bhante, dhammapariyāyo”ti? it is very impressive. Sir, what is the name of this exposition of the teaching?” “Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ ‘pāsādiko’ tveva naṃ dhārehī”ti. “Well, Upavāṇa, you may remember this exposition of the teaching as ‘The Impressive Discourse’.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti. Satisﬁed, Venerable Upavāṇa was happy with what the Buddha said. Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ. 30. Lakkhaṇasutta - The Marks of a Great Man Dīgha Nikāya 30 - Long Discourses 30 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, “bhikkhavo”ti. “Mendicants!” “Bhaddante”ti te bhikkhū bhagavato paccassosuṃ. “Venerable sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Dvattiṃsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. “There are thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. Tassimāni satta ratanāni bhavanti; He has the following seven treasures: Seyyathidaṃ—cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. After conquering this land girt by sea, he reigns by principle, without rod or sword. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. Katamāni ca tāni, bhikkhave, dvattiṃsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā? And what are the thirty-two marks? Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Idha, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti. Yampi, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. He has well-planted feet. Puna caparaṃ, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. Puna caparaṃ, bhikkhave, mahāpuriso āyatapaṇhi hoti … pe … He has projecting heels. dīghaṅguli hoti … He has long ﬁngers. mudutalunahatthapādo hoti … His hands and feet are tender. jālahatthapādo hoti … His hands and feet cling gracefully. ussaṅkhapādo hoti … His feet are arched. eṇijaṅgho hoti … His calves are like those of an antelope. ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … When standing upright and not bending over, the palms of both hands touch the knees. kosohitavatthaguyho hoti … His private parts are retracted. suvaṇṇavaṇṇo hoti kañcanasannibhattaco … He is gold colored; his skin has a golden sheen. sukhumacchavi hoti, sukhumattā chaviyā rajojallaṃ kāye na upalimpati … He has delicate skin, so delicate that dust and dirt don’t stick to his body. ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni … His hairs grow one per pore. uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … His hairs stand up; they’re blue-black and curl clockwise. brahmujugatto hoti … His body is as straight as Brahmā’s. sattussado hoti … He has bulging muscles in seven places. sīhapubbaddhakāyo hoti … His chest is like that of a lion. citantaraṃso hoti … The gap between the shoulder-blades is ﬁlled in. nigrodhaparimaṇḍalo hoti, yāvatakvassa kāyo tāvatakvassa byāmo yāvatakvassa byāmo tāvatakvassa kāyo … He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body. samavaṭṭakkhandho hoti … His torso is cylindrical. rasaggasaggī hoti … He has an excellent sense of taste. sīhahanu hoti … His jaw is like that of a lion. cattālīsadanto hoti … He has forty teeth. samadanto hoti … His teeth are even. aviraḷadanto hoti … His teeth have no gaps. susukkadāṭho hoti … His teeth are perfectly white. pahūtajivho hoti … He has a large tongue. brahmassaro hoti karavīkabhāṇī … He has the voice of Brahmā, like a cuckoo’s call. abhinīlanetto hoti … His eyes are deep blue. gopakhumo hoti … He has eyelashes like a cow’s. uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā. Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. Between his eyebrows there grows a tuft, soft and white like cotton-wool. Puna caparaṃ, bhikkhave, mahāpuriso uṇhīsasīso hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati. His head is shaped like a turban. Imāni kho tāni, bhikkhave, dvattiṃsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Imāni kho, bhikkhave, dvattiṃsa mahāpurisassa mahāpurisalakkhaṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti: Seers outside of Buddhism remember these marks, but they do not know ‘imassa kammassa kaṭattā idaṃ lakkhaṇaṃ paṭilabhatī’ti. the speciﬁc deeds performed in the past to obtain each mark. 1. Suppatiṭṭhitapādatālakkhaṇaṃ 1. Well-Planted Feet Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. In some past lives, past existences, past abodes the Realized One was reborn as a human being. He ﬁrmly undertook and persisted in skillful behaviors such as good conduct by way of body, speech, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. So tattha aññe deve dasahi ṭhānehi adhiggaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. So tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. When he passed away from there and came back to this state of existence he obtained this mark of a great man: Suppatiṭṭhitapādo hoti. he has well-planted feet. Samaṃ pādaṃ bhūmiyaṃ nikkhipati, samaṃ uddharati, samaṃ sabbāvantehi pādatalehi bhūmiṃ phusati. He places his foot on the ground evenly, raises it evenly, and touches the ground evenly with the whole sole of his foot. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Possessing this mark, if he stays at home he becomes a wheel-turning monarch. Tassimāni satta ratanāni bhavanti; He has the following seven treasures: Seyyathidaṃ—cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. So imaṃ pathaviṃ sāgarapariyantaṃ akhilamanimittamakaṇṭakaṃ iddhaṃ phītaṃ khemaṃ sivaṃ nirabbudaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword. Rājā samāno kiṃ labhati? And what does he obtain as king? Akkhambhiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. He can’t be stopped by any human foe or enemy. Rājā samāno idaṃ labhati. That’s what he obtains as king. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. Buddho samāno kiṃ labhati? And what does he obtain as Buddha? Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Sacce ca dhamme ca dame ca saṃyame, “Truth, principle, self-control, and restraint; Soceyyasīlālayuposathesu ca; purity, precepts, and observing the sabbath; Dāne ahiṃsāya asāhase rato, giving, harmlessness, delighting in non-violence— Daḷhaṃ samādāya samattamācari. ﬁrmly undertaking these things, he lived accordingly. So tena kammena divaṃ samakkami, By means of these deeds he went to heaven, Sukhañca khiḍḍāratiyo ca anvabhi; where he enjoyed happiness and merriment. Tato cavitvā punarāgato idha, After passing away from there to here, Samehi pādehi phusī vasundharaṃ. he steps evenly on this rich earth. Byākaṃsu veyyañjanikā samāgatā, The gathered soothsayers predicted Samappatiṭṭhassa na hoti khambhanā; that there is no stopping one of such even tread, Gihissa vā pabbajitassa vā puna, as householder or renunciate. Taṃ lakkhaṇaṃ bhavati tadatthajotakaṃ. That’s the meaning shown by this mark. Akkhambhiyo hoti agāramāvasaṃ, While living at home he cannot be stopped, Parābhibhū sattubhi nappamaddano; he defeats his foes, and cannot be beaten. Manussabhūtenidha hoti kenaci, Due to the fruit of that deed, Akkhambhiyo tassa phalena kammuno. he cannot be stopped by any human. Sace ca pabbajjamupeti tādiso, But if he chooses the life gone forth, Nekkhammachandābhirato vicakkhaṇo; seeing clearly, loving renunciation, Aggo na so gacchati jātu khambhanaṃ, not even the best can hope to stop him; Naruttamo esa hi tassa dhammatā”ti. this is the nature of the supreme person.” 2. Pādatalacakkalakkhaṇaṃ 2. Wheels on the Feet “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. bahujanassa sukhāvaho ahosi, ubbegauttāsabhayaṃ apanuditā, dhammikañca rakkhāvaraṇaguttiṃ saṃvidhātā, saparivārañca dānaṃ adāsi. He brought happiness to many people, eliminating threats, terror, and danger, providing just protection and security, and giving gifts with all the trimmings. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. When he came back to this state of existence he obtained this mark: Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni. on the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail and well divided inside. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing this mark, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Mahāparivāro hoti; He has a large following mahāssa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. of brahmins and householders, people of town and country, treasury oﬀicials, military oﬀicers, guardsmen, ministers, counselors, rulers, tax beneﬁciaries, and princes. Rājā samāno idaṃ labhati. That’s what he obtains as king. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. But if he goes forth from the lay life to homelessness, he becomes a fully awakened Buddha. Buddho samāno kiṃ labhati? And what does he obtain as Buddha? Mahāparivāro hoti; He has a large following mahāssa honti parivārā bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Pure puratthā purimāsu jātisu, “In olden days, in past lives, Manussabhūto bahunaṃ sukhāvaho; he brought happiness to many people, Ubbhegauttāsabhayāpanūdano, ridding them of fear, terror, and danger, Guttīsu rakkhāvaraṇesu ussuko. zealously guarding and protecting them. So tena kammena divaṃ samakkami, By means of these deeds he went to heaven, Sukhañca khiḍḍāratiyo ca anvabhi; where he enjoyed happiness and merriment. Tato cavitvā punarāgato idha, After passing away from there to here, Cakkāni pādesu duvesu vindati. wheels on his two feet are found, Samantanemīni sahassarāni ca, all rimmed around and thousand-spoked. Byākaṃsu veyyañjanikā samāgatā; The gathered soothsayers predicted, Disvā kumāraṃ satapuññalakkhaṇaṃ, seeing the prince with the hundred-fold mark of merits, Parivāravā hessati sattumaddano. that he’d have a following, subduing foes, Tathā hi cakkāni samantanemini, which is why he has wheels all rimmed around. Sace na pabbajjamupeti tādiso; If he doesn’t choose the life gone forth, Vatteti cakkaṃ pathaviṃ pasāsati, he’ll roll the wheel and rule the land. Tassānuyantādha bhavanti khattiyā. The aristocrats will be his vassals, Mahāyasaṃ samparivārayanti naṃ, ﬂocking to his glory. Sace ca pabbajjamupeti tādiso; But if he chooses the life gone forth, Nekkhammachandābhirato vicakkhaṇo, seeing clearly, loving renunciation, Devā manussāsurasakkarakkhasā. the gods, humans, demons, Sakka, and monsters; Gandhabbanāgā vihagā catuppadā, fairies and dragons, birds and beasts, Anuttaraṃ devamanussapūjitaṃ; will ﬂock to his glory, Mahāyasaṃ samparivārayanti nan”ti. the supreme, honored by gods and humans.” 3–5. Āyatapaṇhitāditilakkhaṇaṃ 3–5. Projecting Heels, Etc. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosi nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī vihāsi. He gave up killing living creatures, renouncing the rod and the sword. He was scrupulous and kind, living full of compassion for all living beings. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati. When he came back to this state of existence he obtained these three marks: Āyatapaṇhi ca hoti, dīghaṅguli ca brahmujugatto ca. he has projecting heels, long ﬁngers, and his body is as straight as Brahmā’s. So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing these marks, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṃ pāleti, na sakkā hoti antarā jīvitā voropetuṃ kenaci manussabhūtena paccatthikena paccāmittena. He’s long lived, preserving his life for a long time. No human foe or enemy is able to take his life before his time. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṃ pāleti, na sakkā hoti antarā jīvitā voropetuṃ paccatthikehi paccāmittehi samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. He’s long lived, preserving his life for a long time. No foes or enemies—nor any ascetic or brahmin or god or Māra or Brahmā or anyone in the world—is able to take his life before his time. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Māraṇavadhabhayattano viditvā, “Realizing for himself the horrors of death, Paṭivirato paraṃ māraṇāyahosi; he refrained from killing other creatures. Tena sucaritena saggamagamā, By that good conduct he went to heaven, Sukataphalavipākamanubhosi. where he enjoyed the fruit of deeds well done. Caviya punaridhāgato samāno, Passing away, on his return to here, Paṭilabhati idha tīṇi lakkhaṇāni; he obtained these three marks: Bhavati vipuladīghapāsaṇhiko, his projecting heels are full and long, Brahmāva suju subho sujātagatto. and he’s straight, beautiful, and well-formed, like Brahmā. Subhujo susu susaṇṭhito sujāto, Fair of limb, youthful, of good posture and breeding, Mudutalunaṅguliyassa honti; his ﬁngers are soft and tender and long. Dīghā tībhi purisavaraggalakkhaṇehi, By these three marks of an excellent man, Cirayapanāya kumāramādisanti. they indicated that the prince’s life would be long: Bhavati yadi gihī ciraṃ yapeti, ‘As a householder he will live long; Cirataraṃ pabbajati yadi tato hi; longer still if he goes forth, due to Yāpayati ca vasiddhibhāvanāya, mastery in the development of psychic power. Iti dīghāyukatāya taṃ nimittan”ti. Thus this is the sign of long life.’” 6. Sattussadatālakkhaṇaṃ 6. Seven Bulges “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. dātā ahosi paṇītānaṃ rasitānaṃ khādanīyānaṃ bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ. He was a donor of ﬁne and tasty foods and drinks of all kinds, delicious and scrumptious. So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati, sattussado hoti, sattassa ussadā honti; When he came back to this state of existence he obtained this mark: he has bulging muscles in seven places. ubhosu hatthesu ussadā honti, ubhosu pādesu ussadā honti, ubhosu aṃsakūṭesu ussadā honti, khandhe ussado hoti. He has bulges on both hands, both feet, both shoulders, and his chest. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing this mark, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Lābhī hoti paṇītānaṃ rasitānaṃ khādanīyānaṃ bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ. He gets ﬁne and tasty foods and drinks of all kinds, delicious and scrumptious. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Lābhī hoti paṇītānaṃ rasitānaṃ khādanīyānaṃ bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ. He gets ﬁne and tasty foods and drinks of all kinds, delicious and scrumptious. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Khajjabhojjamatha leyya sāyiyaṃ, “He used to give the very best of ﬂavors— Uttamaggarasadāyako ahu; scrumptious foods of every kind. Tena so sucaritena kammunā, Because of that good deed, Nandane ciramabhippamodati. he rejoiced long in Nandana heaven. Satta cussade idhādhigacchati, On returning to here, he got seven bulging muscles Hatthapādamudutañca vindati; and tender hands and feet are found. Āhu byañjananimittakovidā, The soothsayers expert in signs declared: Khajjabhojjarasalābhitāya naṃ. ‘He’ll get tasty foods of all sorts Yaṃ gihissapi tadatthajotakaṃ, as a householder, that’s what that means. Pabbajjampi ca tadādhigacchati; But even if he goes forth he’ll get the same, Khajjabhojjarasalābhiruttamaṃ, supreme in gaining tasty foods of all sorts, Āhu sabbagihibandhanacchidan”ti. cutting all bonds of the lay life.’” 7–8. Karacaraṇamudujālatālakkhaṇāni 7–8. Tender and Clinging Hands “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. catūhi saṅgahavatthūhi janaṃ saṅgāhako ahosi— He brought people together using the four ways of being inclusive: dānena peyyavajjena atthacariyāya samānattatāya. giving, kindly words, taking care, and equality. So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. When he came back to this state of existence he obtained these two marks: Mudutalunahatthapādo ca hoti jālahatthapādo ca. his hands and feet are tender, and they cling gracefully. So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing these marks, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Susaṅgahitaparijano hoti, susaṅgahitāssa honti brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. His retinue is inclusive, cohesive, and well-managed. This includes brahmins and householders, people of town and country, treasury oﬀicials, military oﬀicers, guardsmen, ministers, counselors, rulers, tax beneﬁciaries, and princes. Rājā samāno idaṃ labhati … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Susaṅgahitaparijano hoti, susaṅgahitāssa honti bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. His retinue is inclusive, cohesive, and well-managed. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Dānampi catthacariyatañca, “By giving and helping others, Piyavāditañca samānattatañca; kindly speech, and equal treatment, Kariyacariyasusaṅgahaṃ bahūnaṃ, such action and conduct as brought people together, Anavamatena guṇena yāti saggaṃ. he went to heaven due to his esteemed virtue. Caviya punaridhāgato samāno, Passing away, on his return to here, Karacaraṇamudutañca jālino ca; the young baby prince obtained Atirucirasuvaggudassaneyyaṃ, hands and feet so tender and clinging, Paṭilabhati daharo susu kumāro. lovely, graceful, and good-looking. Bhavati parijanassavo vidheyyo, His retinue is loyal and manageable, Mahimaṃ āvasito susaṅgahito; staying agreeably all over this broad land. Piyavadū hitasukhataṃ jigīsamāno, Speaking kindly, desiring happiness, Abhirucitāni guṇāni ācarati. he practices the good qualities he’s adopted. Yadi ca jahati sabbakāmabhogaṃ, But if he gives up all sensual enjoyments, Kathayati dhammakathaṃ jino janassa; as victor he speaks Dhamma to the people. Vacanapaṭikarassābhippasannā, Devoted, they respond to his words; Sutvāna dhammānudhammamācarantī”ti. after listening, they practice in line with the teaching.” 9–10. Ussaṅkhapāda-uddhaggalomatālakkhaṇāni 9–10. Arched Feet and Upright Hair “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. atthūpasaṃhitaṃ dhammūpasaṃhitaṃ vācaṃ bhāsitā ahosi, bahujanaṃ nidaṃsesi, pāṇīnaṃ hitasukhāvaho dhammayāgī. His speech was meaningful and principled. He educated many people, bringing welfare and happiness, oﬀering the teaching. So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. When he came back to this state of existence he obtained these two marks: Ussaṅkhapādo ca hoti, uddhaggalomo ca. his feet are arched and his hairs stand up. So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing these marks, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca kāmabhogīnaṃ. He is the foremost, best, chief, highest, and ﬁnest of those who enjoy sensual pleasures. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca sabbasattānaṃ. He is the foremost, best, chief, highest, and ﬁnest of all sentient beings. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Atthadhammasahitaṃ pure giraṃ, “His word was meaningful and principled, Erayaṃ bahujanaṃ nidaṃsayi; moving the people with his explanations. Pāṇinaṃ hitasukhāvaho ahu, He brought welfare and happiness to creatures, Dhammayāgamayajī amaccharī. unstintingly oﬀering up teaching. Tena so sucaritena kammunā, Because of that good deed, Suggatiṃ vajati tattha modati; he went to heaven, and there rejoiced. Lakkhaṇāni ca duve idhāgato, On return to here two marks are found, Uttamappamukhatāya vindati. of excellence and supremacy. Ubbhamuppatitalomavā saso, His hairs stand upright, Pādagaṇṭhirahu sādhusaṇṭhitā; and his ankles stand out well. Maṃsalohitācitā tacotthatā, Swollen with ﬂesh and blood, and wrapped in skin, Uparicaraṇasobhanā ahu. they make it pretty above the feet. Gehamāvasati ce tathāvidho, If such a one lives in the home, Aggataṃ vajati kāmabhoginaṃ; he becomes best of those who enjoy sensual pleasures. Tena uttaritaro na vijjati, There’ll be none better than him; Jambudīpamabhibhuyya iriyati. he’ll live having mastered all India. Pabbajampi ca anomanikkamo, But going forth the peerless renunciate Aggataṃ vajati sabbapāṇinaṃ; becomes best of all creatures. Tena uttaritaro na vijjati, There’ll be none better than him, Sabbalokamabhibhuyya viharatī”ti. he’ll live having mastered the whole world.” 11. Eṇijaṅghalakkhaṇaṃ 11. Antelope Calves “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. sakkaccaṃ vācetā ahosi sippaṃ vā vijjaṃ vā caraṇaṃ vā kammaṃ vā: He was a thorough teacher of a profession, a branch of knowledge, conduct, or action, thinking: ‘kintime khippaṃ vijāneyyuṃ, khippaṃ paṭipajjeyyuṃ, na ciraṃ kilisseyyun’”ti. ‘How might they quickly learn and practice, without getting exhausted?’ So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. When he came back to this state of existence he obtained this mark: Eṇijaṅgho hoti. his calves are like those of an antelope. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing this mark, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Yāni tāni rājārahāni rājaṅgāni rājūpabhogāni rājānucchavikāni tāni khippaṃ paṭilabhati. He quickly obtains the things worthy of a king, the factors, supports, and things beﬁtting a king. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Yāni tāni samaṇārahāni samaṇaṅgāni samaṇūpabhogāni samaṇānucchavikāni, tāni khippaṃ paṭilabhati. He quickly obtains the things worthy of an ascetic, the factors, supports, and things beﬁtting an ascetic. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Sippesu vijjācaraṇesu kammesu, “In professions, knowledge, conduct, and deeds, Kathaṃ vijāneyyuṃ lahunti icchati; he thought of how they might swiftly learn. Yadūpaghātāya na hoti kassaci, Things that harm no-one at all, Vāceti khippaṃ na ciraṃ kilissati. he quickly taught so they would not get tired. Taṃ kammaṃ katvā kusalaṃ sukhudrayaṃ, Having done that skillful deed whose outcome is happiness, Jaṅghā manuññā labhate susaṇṭhitā; he gains prominent and elegant calves. Vaṭṭā sujātā anupubbamuggatā, Well-formed in graceful spirals, Uddhaggalomā sukhumattacotthatā. he’s covered in ﬁne rising hairs. Eṇeyyajaṅghoti tamāhu puggalaṃ, They say that person has antelope calves, Sampattiyā khippamidhāhu lakkhaṇaṃ; and that this is the mark of swift success. Gehānulomāni yadābhikaṅkhati, If he desires the things of the household life, Apabbajaṃ khippamidhādhigacchati. not going forth, they’ll quickly be his. Sace ca pabbajjamupeti tādiso, But if he chooses the life gone forth, Nekkhammachandābhirato vicakkhaṇo; seeing clearly, loving renunciation, Anucchavikassa yadānulomikaṃ, the peerless renunciate will quickly ﬁnd Taṃ vindati khippamanomavikkamo”ti. what is ﬁtting and suitable.” 12. Sukhumacchavilakkhaṇaṃ 12. Delicate Skin “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā ahosi: He approached an ascetic or brahmin and asked: ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya assā’ti. ‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suﬀering? Doing what leads to my lasting welfare and happiness?’ So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. When he came back to this state of existence he obtained this mark: Sukhumacchavi hoti, sukhumattā chaviyā rajojallaṃ kāye na upalimpati. he has delicate skin, so delicate that dust and dirt don’t stick to his body. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing this mark, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Mahāpañño hoti, nāssa hoti koci paññāya sadiso vā seṭṭho vā kāmabhogīnaṃ. He has great wisdom. Of those who enjoy sensual pleasures, none is his equal or better in wisdom. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Mahāpañño hoti puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño, nāssa hoti koci paññāya sadiso vā seṭṭho vā sabbasattānaṃ. He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. No sentient being is his equal or better in wisdom. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Pure puratthā purimāsu jātisu, “In olden days, in past lives, Aññātukāmo paripucchitā ahu; eager to understand, he asked questions. Sussūsitā pabbajitaṃ upāsitā, Keen to learn, he waited on renunciates, Atthantaro atthakathaṃ nisāmayi. heeding their explanation with pure intent. Paññāpaṭilābhagatena kammunā, Due to that deed of acquiring wisdom, Manussabhūto sukhumacchavī ahu; as a human being his skin is delicate. Byākaṃsu uppādanimittakovidā, At his birth the soothsayers expert in signs prophesied: Sukhumāni atthāni avecca dakkhiti. ‘He’ll discern delicate matters.’ Sace na pabbajjamupeti tādiso, If he doesn’t choose the life gone forth, Vatteti cakkaṃ pathaviṃ pasāsati; he’ll roll the wheel and rule the land. Atthānusiṭṭhīsu pariggahesu ca, Among those with material possessions who have been educated, Na tena seyyo sadiso ca vijjati. none equal or better than him is found. Sace ca pabbajjamupeti tādiso, But if he chooses the life gone forth, Nekkhammachandābhirato vicakkhaṇo; seeing clearly, loving renunciation, Paññāvisiṭṭhaṃ labhate anuttaraṃ, gaining wisdom that’s supreme and eminent, Pappoti bodhiṃ varabhūrimedhaso”ti. the one of superb, vast intelligence attains awakening.” 13. Suvaṇṇavaṇṇalakkhaṇaṃ 13. Golden Skin “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. akkodhano ahosi anupāyāsabahulo, He wasn’t irritable or bad-tempered. bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi. Even when heavily criticized he didn’t lose his temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Dātā ca ahosi sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. He donated soft and ﬁne mats and blankets, and ﬁne cloths of linen, cotton, silk, and wool. So tassa kammassa kaṭattā upacitattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. When he came back to this state of existence he obtained this mark: Suvaṇṇavaṇṇo hoti kañcanasannibhattaco. he is gold colored; his skin has a golden sheen. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing this mark, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Lābhī hoti sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. He obtains soft and ﬁne mats and blankets, and ﬁne cloths of linen, cotton, silk, and wool. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Lābhī hoti sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. He obtains soft and ﬁne mats and blankets, and ﬁne cloths of linen, cotton, silk, and wool. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Akkodhañca adhiṭṭhahi adāsi, “Dedicated to good will, he gave gifts. Dānañca vatthāni sukhumāni succhavīni; In an earlier life he poured forth cloth Purimatarabhave ṭhito abhivissaji, ﬁne and soft to touch, Mahimiva suro abhivassaṃ. like a god pouring rain on this broad earth. Taṃ katvāna ito cuto dibbaṃ, So doing he passed from here to heaven, Upapajji sukataphalavipākamanubhutvā; where he enjoyed the fruits of deeds well done. Kanakatanusannibho idhābhibhavati, Here he wins a ﬁgure of gold, Suravarataroriva indo. like Inda, the ﬁnest of gods. Gehañcāvasati naro apabbajja, If that man stays in the house, not wishing to go forth, Micchaṃ mahatimahiṃ anusāsati; he conquers and rules this vast, broad earth. Pasayha sahidha sattaratanaṃ, He obtains abundant excellent cloth, Paṭilabhati vimalasukhumacchaviṃ suciñca. so ﬁne and soft to touch. Lābhī acchādanavatthamokkhapāvuraṇānaṃ, He receives robes, cloth, and the ﬁnest garments Bhavati yadi anāgāriyataṃ upeti; if he chooses the life gone forth. Sahito purimakataphalaṃ anubhavati, For he still partakes of past deed’s fruit; Na bhavati katassa panāso”ti. what’s been done is never lost.” 14. Kosohitavatthaguyhalakkhaṇaṃ 14. Retracted Privates “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. cirappanaṭṭhe sucirappavāsino ñātimitte suhajje sakhino samānetā ahosi. He reunited long-lost and long-separated relatives, friends, loved ones, and companions. Mātarampi puttena samānetā ahosi, puttampi mātarā samānetā ahosi, pitarampi puttena samānetā ahosi, puttampi pitarā samānetā ahosi, bhātarampi bhātarā samānetā ahosi, bhātarampi bhaginiyā samānetā ahosi, bhaginimpi bhātarā samānetā ahosi, bhaginimpi bhaginiyā samānetā ahosi, samaṅgīkatvā ca abbhanumoditā ahosi. He reunited mother with child and child with mother; father with child and child with father; brother with brother, brother with sister, sister with brother, and sister with sister, bringing them together with rejoicing. So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati— When he came back to this state of existence he obtained this mark: kosohitavatthaguyho hoti. his private parts are retracted. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing this mark, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Pahūtaputto hoti, parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. He has many sons, over a thousand sons who are valiant and heroic, crushing the armies of his enemies. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Pahūtaputto hoti, anekasahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. He has many sons, many thousands of sons who are valiant and heroic, crushing the armies of his enemies. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Pure puratthā purimāsu jātisu, “In olden days, in past lives, Cirappanaṭṭhe sucirappavāsino; he reunited long-lost Ñātī suhajje sakhino samānayi, and long-separated friends and family, Samaṅgikatvā anumoditā ahu. bringing them together with joy. So tena kammena divaṃ samakkami, By means of these deeds he went to heaven, Sukhañca khiḍḍāratiyo ca anvabhi; where he enjoyed happiness and merriment. Tato cavitvā punarāgato idha, After passing away from there to here, Kosohitaṃ vindati vatthachādiyaṃ. his private parts are retracted. Pahūtaputto bhavatī tathāvidho, Such a one has many sons, Parosahassañca bhavanti atrajā; over a thousand descendants, Sūrā ca vīrā ca amittatāpanā, valiant and heroic, devastating foes, Gihissa pītiṃ jananā piyaṃvadā. a layman’s joy, speaking kindly. Bahūtarā pabbajitassa iriyato, But if he lives the renunciate life Bhavanti puttā vacanānusārino; he has even more sons following his word. Gihissa vā pabbajitassa vā puna, As householder or renunciate, Taṃ lakkhaṇaṃ jāyati tadatthajotakan”ti. that’s the meaning shown by this mark.” Paṭhamabhāṇavāro niṭṭhito. The ﬁrst recitation section is ﬁnished. 15–16. Parimaṇḍalaanonamajaṇṇuparimasanalakkhaṇāni 15–16. Equal Proportions and Touching the Knees “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. mahājanasaṅgahaṃ samekkhamāno samaṃ jānāti sāmaṃ jānāti, purisaṃ jānāti purisavisesaṃ jānāti: He regarded the gathered population equally. He knew what they had in common and what was their own. He knew each person, and he knew the distinctions between people. ‘ayamidamarahati ayamidamarahatī’ti tattha tattha purisavisesakaro ahosi. In each case, he made appropriate distinctions between people: ‘This one deserves that; that one deserves this.’ So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. When he came back to this state of existence he obtained these two marks: Nigrodhaparimaṇḍalo ca hoti, ṭhitakoyeva ca anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati. he has the proportional circumference of a banyan tree; and when standing upright and not bending over, the palms of both hands touch the knees. So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing these marks, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Aḍḍho hoti mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. He is rich, aﬄuent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Aḍḍho hoti mahaddhano mahābhogo. He is rich, aﬄuent, and wealthy. Tassimāni dhanāni honti, seyyathidaṃ— He has these kinds of wealth: saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ. the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Tuliya paṭivicaya cintayitvā, “Observing the many people in a community, Mahājanasaṅgahanaṃ samekkhamāno; he weighed, evaluated, and judged each case: Ayamidamarahati tattha tattha, ‘This one deserves that.’ Purisavisesakaro pure ahosi. That’s how he used to draw distinctions between people. Mahiñca pana ṭhito anonamanto, Now standing without bending Phusati karehi ubhohi jaṇṇukāni; he can touch his knees with both hands. Mahiruhaparimaṇḍalo ahosi, With the remaining ripening of the fruit of good deeds, Sucaritakammavipākasesakena. his circumference was that of a great tree. Bahuvividhanimittalakkhaṇaññū, Learned experts in the many diﬀerent Atinipuṇā manujā byākariṃsu; signs and marks prophesied: Bahuvividhā gihīnaṃ arahāni, ‘The young prince will obtain Paṭilabhati daharo susu kumāro. many diﬀerent things that householders deserve. Idha ca mahīpatissa kāmabhogī, Here there are many suitable pleasures Gihipatirūpakā bahū bhavanti; for the ruler of the land to enjoy as householder. Yadi ca jahati sabbakāmabhogaṃ, But if he gives up all sensual enjoyments, Labhati anuttaraṃ uttamadhanaggan”ti. he will gain the supreme, highest peak of wealth.’” 17–19. Sīhapubbaddhakāyāditilakkhaṇaṃ 17–19. A Lion’s Chest, Etc. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. bahujanassa atthakāmo ahosi hitakāmo phāsukāmo yogakkhemakāmo: He desired the good, the welfare, the comfort, and sanctuary of the people, thinking: ‘kintime saddhāya vaḍḍheyyuṃ, sīlena vaḍḍheyyuṃ, sutena vaḍḍheyyuṃ, cāgena vaḍḍheyyuṃ, dhammena vaḍḍheyyuṃ, paññāya vaḍḍheyyuṃ, dhanadhaññena vaḍḍheyyuṃ, khettavatthunā vaḍḍheyyuṃ, dvipadacatuppadehi vaḍḍheyyuṃ, puttadārehi vaḍḍheyyuṃ, dāsakammakaraporisehi vaḍḍheyyuṃ, ñātīhi vaḍḍheyyuṃ, mittehi vaḍḍheyyuṃ, bandhavehi vaḍḍheyyun’ti. ‘How might they ﬂourish in faith, ethics, learning, generosity, teachings, and wisdom; in wealth and grain, ﬁelds and land, birds and beasts, children and partners; in bondservants, workers, and staﬀ; in family, friends, and kin?’ So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati. When he came back to this state of existence he obtained these three marks: Sīhapubbaddhakāyo ca hoti citantaraṃso ca samavaṭṭakkhandho ca. his chest is like that of a lion; the gap between the shoulder- blades is ﬁlled in; and his torso is cylindrical. So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing these marks, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Aparihānadhammo hoti, na parihāyati dhanadhaññena khettavatthunā dvipadacatuppadehi puttadārehi dāsakammakaraporisehi ñātīhi mittehi bandhavehi, na parihāyati sabbasampattiyā. He’s not liable to decline. He doesn’t decline in wealth and grain, ﬁelds and land, birds and beasts, children and partners; in bondservants, workers, and staﬀ; in family, friends, and kin. He doesn’t decline in any of his accomplishments. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Aparihānadhammo hoti, na parihāyati saddhāya sīlena sutena cāgena paññāya, na parihāyati sabbasampattiyā. He’s not liable to decline. He doesn’t decline in faith, ethics, learning, generosity, and wisdom. He doesn’t decline in any of his accomplishments. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Saddhāya sīlena sutena buddhiyā, “His wish was this: ‘How may others not decline Cāgena dhammena bahūhi sādhuhi; in faith, ethics, learning, and intelligence, Dhanena dhaññena ca khettavatthunā, in generosity, teachings, and much good else, Puttehi dārehi catuppadehi ca. in coin and corn, ﬁelds and lands, Ñātīhi mittehi ca bandhavehi ca, in children, partners, and livestock, Balena vaṇṇena sukhena cūbhayaṃ; in family, friends, and kin, Kathaṃ na hāyeyyuṃ pareti icchati, in health, and both beauty and happiness?’ Atthassa middhī ca panābhikaṅkhati. And so he ever desired their success. Sa sīhapubbaddhasusaṇṭhito ahu, His chest was full like that of a lion, Samavaṭṭakhandho ca citantaraṃso; his shoulder-gap ﬁlled in, and torso cylindrical. Pubbe suciṇṇena katena kammunā, Due to the well-done deeds of the past, Ahāniyaṃ pubbanimittamassa taṃ. he had that portent of non-decline. Gihīpi dhaññena dhanena vaḍḍhati, Even as layman he grows in corn and coin, Puttehi dārehi catuppadehi ca; in wives, children, and livestock. Akiñcano pabbajito anuttaraṃ, But once gone forth, owning nothing, he attains Pappoti bodhiṃ asahānadhammatan”ti. the supreme awakening which may never decline.” 20. Rasaggasaggitālakkhaṇaṃ 20. Excellent Sense of Taste “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. sattānaṃ aviheṭhakajātiko ahosi pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. He would never hurt any sentient being with ﬁsts, stones, rods, or swords. So tassa kammassa kaṭattā upacitattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati, rasaggasaggī hoti, uddhaggāssa rasaharaṇīyo gīvāya jātā honti samābhivāhiniyo. When he came back to this state of existence he obtained this mark: he has an excellent sense of taste. Taste-buds are produced in the throat for the tongue-tip and dispersed evenly. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing this mark, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold, but just right, and ﬁt for meditation. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Na pāṇidaṇḍehi panātha leḍḍunā, “Not with ﬁst or rod or stone, Satthena vā maraṇavadhena vā pana; or sword or beating to death, Ubbādhanāya paritajjanāya vā, or by bondage or threats Na heṭhayī janatamaheṭhako ahu. did he ever harm anyone. Teneva so sugatimupecca modati, For that very reason he rejoiced in heaven after passing away, Sukhapphalaṃ kariya sukhāni vindati; ﬁnding happiness as a fruit of happy deeds. Samojasā rasaharaṇī susaṇṭhitā, With taste-buds well formed and even, Idhāgato labhati rasaggasaggitaṃ. on his return here he has an excellent sense of taste. Tenāhu naṃ atinipuṇā vicakkhaṇā, That’s why the clever visionaries said: Ayaṃ naro sukhabahulo bhavissati; ‘This man will have much happiness Gihissa vā pabbajitassa vā puna, as householder or renunciate. Taṃ lakkhaṇaṃ bhavati tadatthajotakan”ti. That’s the meaning shown by this mark.’” 21–22. Abhinīlanettagopakhumalakkhaṇāni 21–22. Deep Blue Eyes “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. na ca visaṭaṃ, na ca visāci, na ca pana viceyya pekkhitā, ujuṃ tathā pasaṭamujumano, piyacakkhunā bahujanaṃ udikkhitā ahosi. When looking at others he didn’t glare, look askance, or avert his eyes. Being straightforward, he reached out to others with straightforward intentions, looking at people with kindly eyes. So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. When he came back to this state of existence he obtained these two marks: Abhinīlanetto ca hoti gopakhumo ca. his eyes are deep blue, and he has eyelashes like a cow’s. So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing these marks, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Piyadassano hoti bahuno janassa, piyo hoti manāpo brāhmaṇagahapatikānaṃ negamajānapadānaṃ gaṇakamahāmattānaṃ anīkaṭṭhānaṃ dovārikānaṃ amaccānaṃ pārisajjānaṃ rājūnaṃ bhogiyānaṃ kumārānaṃ. The people look on him with kindly eyes. He is dear and beloved to the brahmins and householders, people of town and country, treasury oﬀicials, military oﬀicers, guardsmen, ministers, counselors, rulers, tax beneﬁciaries, and princes. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Piyadassano hoti bahuno janassa, piyo hoti manāpo bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ devānaṃ manussānaṃ asurānaṃ nāgānaṃ gandhabbānaṃ. The people look on him with kindly eyes. He is dear and beloved to the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Na ca visaṭaṃ na ca visāci, “With not a glare or glance askance, Na ca pana viceyyapekkhitā; nor averting of the eyes; Ujuṃ tathā pasaṭamujumano, straightforward, he reached out straightforwardly, Piyacakkhunā bahujanaṃ udikkhitā. looking at people with kindly eyes. Sugatīsu so phalavipākaṃ, In good rebirths he enjoyed the fruit Anubhavati tattha modati; and result, rejoicing there. Idha ca pana bhavati gopakhumo, But here he has a cow’s eyelashes, Abhinīlanettanayano sudassano. and eyes deep blue so fair to see. Abhiyogino ca nipuṇā, Many soothsayers, men clever Bahū pana nimittakovidā; and learned in prognostic texts, Sukhumanayanakusalā manujā, expert in cow-like lashes, indicated he’d Piyadassanoti abhiniddisanti naṃ. be looked upon with kindly eyes. Piyadassano gihīpi santo ca, Even as a householder he’d be regarded kindly, Bhavati bahujanapiyāyito; beloved of the people. Yadi ca na bhavati gihī samaṇo hoti, But if he becomes an ascetic, not lay, Piyo bahūnaṃ sokanāsano”ti. as destroyer of sorrow he’ll be loved by many.” 23. Uṇhīsasīsalakkhaṇaṃ 23. Head Like a Turban “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. bahujanapubbaṅgamo ahosi kusalesu dhammesu bahujanapāmokkho kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. He was the leader and forerunner of people in skillful behaviors such as good conduct by way of body, speech, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors. So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati— When he came back to this state of existence he obtained this mark: uṇhīsasīso hoti. his head is shaped like a turban. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing this mark, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Mahāssa jano anvāyiko hoti, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. He has a large following of brahmins and householders, people of town and country, treasury oﬀicials, military oﬀicers, guardsmen, ministers, counselors, rulers, tax beneﬁciaries, and princes. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Mahāssa jano anvāyiko hoti, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. He has a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Pubbaṅgamo sucaritesu ahu, “Among people of good conduct, he was the leader, Dhammesu dhammacariyābhirato; devoted to a life of principle among the principled. Anvāyiko bahujanassa ahu, The people followed him, Saggesu vedayittha puññaphalaṃ. and he experienced the fruit of good deeds in heaven. Veditvā so sucaritassa phalaṃ, Having experienced that fruit, Uṇhīsasīsattamidhajjhagamā; he acquires a head shaped like a turban. Byākaṃsu byañjananimittadharā, The experts in omens and signs prophesied: Pubbaṅgamo bahujanaṃ hessati. ‘He will be leader of the people. Paṭibhogiyā manujesu idha, Among people then, as before, Pubbeva tassa abhiharanti tadā; they will bring presents for him. Yadi khattiyo bhavati bhūmipati, If he becomes an aristocrat, ruler of the land, Paṭihārakaṃ bahujane labhati. he’ll gain the service of the people. Atha cepi pabbajati so manujo, But if that man goes forth, Dhammesu hoti paguṇo visavī; he’ll be sophisticated, proﬁcient in the teachings. Tassānusāsaniguṇābhirato, Devoted to the virtues of his instruction, Anvāyiko bahujano bhavatī”ti. the people will become his followers.’” 24–25. Ekekalomatāuṇṇālakkhaṇāni 24–25. One Hair Per Pore, and a Tuft “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. musāvādaṃ pahāya musāvādā paṭivirato ahosi, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. He refrained from lying. He spoke the truth and stuck to the truth. He was honest and trustworthy, and didn’t trick the world with his words. So tassa kammassa kaṭattā upacitattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. When he came back to this state of existence he obtained these two marks: Ekekalomo ca hoti, uṇṇā ca bhamukantare jātā hoti odātā mudutūlasannibhā. his hairs grow one per pore, and between his eyebrows there grows a tuft, soft and white like cotton-wool. So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing these marks, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Mahāssa jano upavattati, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. He has many close adherents among the brahmins and householders, people of town and country, treasury oﬀicials, military oﬀicers, guardsmen, ministers, counselors, rulers, tax beneﬁciaries, and princes. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Mahāssa jano upavattati, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. He has many close adherents among the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Saccappaṭiñño purimāsu jātisu, “In past lives he was true to his promise, Advejjhavāco alikaṃ vivajjayi; with no forked tongue, he shunned lies. Na so visaṃvādayitāpi kassaci, He never broke his word to anyone, Bhūtena tacchena tathena bhāsayi. but spoke what was true, real, and factual. Setā susukkā mudutūlasannibhā, A tuft so very white like cotton-wool Uṇṇā sujātā bhamukantare ahu; grew prettily between his eyebrows. Na lomakūpesu duve ajāyisuṃ, And never two, but only one, Ekekalomūpacitaṅgavā ahu. hair grew in each of his pores. Taṃ lakkhaṇaññū bahavo samāgatā, Many soothsayers learned in marks Byākaṃsu uppādanimittakovidā; and expert in signs gathered and prophesied: Uṇṇā ca lomā ca yathā susaṇṭhitā, ‘One like this, with tuft and hair so well-formed, Upavattatī īdisakaṃ bahujjano. will have many as his close adherents. Gihimpi santaṃ upavattatī jano, Even as householder many people will follow him, Bahu puratthāpakatena kammunā; due to the power of deeds in the past. Akiñcanaṃ pabbajitaṃ anuttaraṃ, But once gone forth, owning nothing, Buddhampi santaṃ upavattati jano”ti. as Buddha the people will follow him.’” 26–27. Cattālīsaaviraḷadantalakkhaṇāni 26–27. Forty Gapless Teeth “Yampi, bhikkhave tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosi. Ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya, iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā ahosi. He refrained from divisive speech. He didn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciled those who were divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. When he came back to this state of existence he obtained these two marks: Cattālīsadanto ca hoti aviraḷadanto ca. he has forty teeth, and his teeth have no gaps. So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing these marks, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Abhejjapariso hoti, abhejjāssa honti parisā, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. His retinue cannot be divided. This includes brahmins and householders, people of town and country, treasury oﬀicials, military oﬀicers, guardsmen, ministers, counselors, rulers, tax beneﬁciaries, and princes. Rājā samāno idaṃ labhati … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Abhejjapariso hoti, abhejjāssa honti parisā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. His retinue cannot be divided. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Vebhūtiyaṃ sahitabhedakāriṃ, “He spoke no untruth causing friends to split, Bhedappavaḍḍhanavivādakāriṃ; creating disputes that foster division, Kalahappavaḍḍhanaākiccakāriṃ, acting improperly by fostering quarrels, Sahitānaṃ bhedajananiṃ na bhaṇi. creating division among friends. Avivādavaḍḍhanakariṃ sugiraṃ, He spoke kind words to foster harmony, Bhinnānusandhijananiṃ abhaṇi; uniting those who are divided. Kalahaṃ janassa panudī samaṅgī, He eliminated quarrels among the people, Sahitehi nandati pamodati ca. rejoicing together with the united. Sugatīsu so phalavipākaṃ, In good rebirths he enjoyed the fruit Anubhavati tattha modati; and result, rejoicing there. Dantā idha honti aviraḷā sahitā, Here his teeth are gapless, close together, Caturo dasassa mukhajā susaṇṭhitā. forty standing upright in his mouth. Yadi khattiyo bhavati bhūmipati, If he becomes an aristocrat, ruler of the land, Avibhediyāssa parisā bhavati; his assembly will be indivisible. Samaṇo ca hoti virajo vimalo, And as an ascetic, stainless, immaculate, Parisāssa hoti anugatā acalā”ti. his assembly will follow him, unshakable.” 28–29. Pahūtajivhābrahmassaralakkhaṇāni 28–29. A Large Tongue and the Voice of Brahmā “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosi. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā ahosi. He refrained from harsh speech. He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. So tassa kammassa kaṭattā upacitattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. When he came back to this state of existence he obtained these two marks: Pahūtajivho ca hoti brahmassaro ca karavīkabhāṇī. he has a large tongue, and the voice of Brahmā, like a cuckoo’s call. So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing these marks, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Ādeyyavāco hoti, ādiyantissa vacanaṃ brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. He has a persuasive voice. His words are persuasive to brahmins and householders, people of town and country, treasury oﬀicials, military oﬀicers, guardsmen, ministers, counselors, rulers, tax beneﬁciaries, and princes. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Ādeyyavāco hoti, ādiyantissa vacanaṃ bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. He has a persuasive voice. His words are persuasive to monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Akkosabhaṇḍanavihesakāriṃ, “He never spoke a loud harsh word, Ubbādhikaṃ bahujanappamaddanaṃ; insulting, quarrelsome, Abāḷhaṃ giraṃ so na bhaṇi pharusaṃ, causing harm, rude, crushing the people. Madhuraṃ bhaṇi susaṃhitaṃ sakhilaṃ. His speech was sweet, helpful, and kind. Manaso piyā hadayagāminiyo, He uttered words dear to the mind, Vācā so erayati kaṇṇasukhā; going to the heart, pleasing to the ear. Vācāsuciṇṇaphalamanubhavi, He enjoyed the fruit of his good verbal conduct, Saggesu vedayatha puññaphalaṃ. experiencing the fruit of good deeds in heaven. Veditvā so sucaritassa phalaṃ, Having experienced that fruit, Brahmassarattamidhamajjhagamā; on his return to here he acquired the voice of Brahmā. Jivhāssa hoti vipulā puthulā, His tongue was long and wide, Ādeyyavākyavacano bhavati. and his speech was persuasive. Gihinopi ijjhati yathā bhaṇato, Even as householder his speech brings prosperity. Atha ce pabbajati so manujo; But if that man goes forth, Ādiyantissa vacanaṃ janatā, speaking often to the people, Bahuno bahuṃ subhaṇitaṃ bhaṇato”ti. they’ll be persuaded by his fair words.” 30. Sīhahanulakkhaṇaṃ 30. A Lion-Like Jaw “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosi kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā ahosi kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. He refrained from talking nonsense. His words were timely, true, and meaningful, in line with the teaching and training. He said things at the right time which were valuable, reasonable, succinct, and beneﬁcial. So tassa kammassa kaṭattā … pe … Due to performing those deeds he was reborn in a heavenly realm. so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati, When he came back to this state of existence he obtained this mark: sīhahanu hoti. his jaw is like that of a lion. So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī … pe … Possessing this mark, if he stays at home he becomes a wheel-turning monarch. rājā samāno kiṃ labhati? And what does he obtain as king? Appadhaṃsiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. He can’t be destroyed by any human foe or enemy. Rājā samāno idaṃ labhati … pe … That’s what he obtains as king. buddho samāno kiṃ labhati? And what does he obtain as Buddha? Appadhaṃsiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi, rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. He can’t be destroyed by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Na samphappalāpaṃ na muddhataṃ, “Neither nonsensical nor silly, Avikiṇṇavacanabyappatho ahosi; his way of speaking was never loose. Ahitamapi ca apanudi, He eliminated what was useless, Hitamapi ca bahujanasukhañca abhaṇi. and spoke for the welfare and happiness of the people. Taṃ katvā ito cuto divamupapajji, So doing he passed from here to be reborn in heaven, Sukataphalavipākamanubhosi; where he enjoyed the fruit of deeds well done. Caviya punaridhāgato samāno, Passing away, on his return to here, Dvidugamavaratarahanuttamalattha. he gained a jaw like the ﬁnest of beasts. Rājā hoti suduppadhaṃsiyo, He became a king so very hard to defeat, Manujindo manujādhipati mahānubhāvo; a mighty lord and ruler of men. Tidivapuravarasamo bhavati, He was equal to the best in the city of the Three and Thirty, Suravarataroriva indo. like Inda, the ﬁnest of gods. Gandhabbāsurayakkharakkhasebhi, One such as that is not easily beaten by fairies, Surehi na hi bhavati suppadhaṃsiyo; demons, spirits, monsters, or gods. Tathatto yadi bhavati tathāvidho, If he becomes of such a kind, Idha disā ca paṭidisā ca vidisā cā”ti. he illuminates the quarters and in-between.” 31–32. Samadantasusukkadāṭhālakkhaṇāni 31–32. Even and White Teeth “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno “Mendicants, in some past lives the Realized One was reborn as a human being. micchājīvaṃ pahāya sammāājīvena jīvikaṃ kappesi, tulākūṭakaṃsakūṭamānakūṭaukkoṭanavañcananikatis āciyogachedanavadhabandhanaviparāmosaālopasaha sākārā paṭivirato ahosi. He gave up wrong livelihood and earned a living by right livelihood. He refrained from falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. So tattha aññe deve dasahi ṭhānehi adhigaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. So tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati, samadanto ca hoti susukkadāṭho ca. When he came back to this state of existence he obtained these two marks: his teeth are even and perfectly white. So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Possessing these marks, if he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. Tassimāni satta ratanāni bhavanti, seyyathidaṃ— He has the following seven treasures: cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. So imaṃ pathaviṃ sāgarapariyantaṃ akhilamanimittamakaṇṭakaṃ iddhaṃ phītaṃ khemaṃ sivaṃ nirabbudaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword. Rājā samāno kiṃ labhati? And what does he obtain as king? Suciparivāro hoti sucissa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. His retinue is pure. This includes brahmins and householders, people of town and country, treasury oﬀicials, military oﬀicers, guardsmen, ministers, counselors, rulers, tax beneﬁciaries, and princes. Rājā samāno idaṃ labhati. That’s what he obtains as king. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. Buddho samāno kiṃ labhati? And what does he obtain as Buddha? Suciparivāro hoti, sucissa honti parivārā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. His retinue is pure. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. Buddho samāno idaṃ labhati”. That’s what he obtains as Buddha.” Etamatthaṃ bhagavā avoca. That is what the Buddha said. Tatthetaṃ vuccati: On this it is said: “Micchājīvañca avassaji samena vuttiṃ, “He abandoned wrong livelihood, and created Sucinā so janayittha dhammikena; a way of life that’s fair, pure, and just. Ahitamapi ca apanudi, He eliminated what was useless, Hitamapi ca bahujanasukhañca acari. and lived for the welfare and happiness of the people. Sagge vedayati naro sukhapphalāni, Having done what’s praised by the clever, the wise, and the good, Karitvā nipuṇebhi vidūhi sabbhi; that man experienced the fruit in heaven. Vaṇṇitāni tidivapuravarasamo, Equal to the best in the heaven of Three and Thirty, Abhiramati ratikhiḍḍāsamaṅgī. he enjoyed himself with pleasure and play. Laddhāna mānusakaṃ bhavaṃ tato, From there he passed back to a human life. Cavitvāna sukataphalavipākaṃ; With the remaining ripening of the fruit of good deeds, Sesakena paṭilabhati lapanajaṃ, he obtained teeth that are even, Samamapi sucisusukkaṃ. gleaming, bright, and white. Taṃ veyyañjanikā samāgatā bahavo, Many soothsayers regarded as wise men Byākaṃsu nipuṇasammatā manujā; gathered and predicted of him: Sucijanaparivāragaṇo bhavati, ‘With twice-born teeth so even, so white, so clean and bright Dijasamasukkasucisobhanadanto. his retinue will be so pure. Rañño hoti bahujano, As king, his people will also be pure, Suciparivāro mahatiṃ mahiṃ anusāsato; when he rules having conquered this earth so broad. Pasayha na ca janapadatudanaṃ, They won’t harm the country, Hitamapi ca bahujanasukhañca caranti. but will live for the welfare and happiness of the people. Atha ce pabbajati bhavati vipāpo, But if he goes forth he’ll be an ascetic free of ill, Samaṇo samitarajo vivaṭṭacchado; his passions quelled, the veil drawn back. Vigatadarathakilamatho, Rid of stress and weariness, Imamapi ca paramapi ca passati lokaṃ. he sees this world and the next. Tassovādakarā bahugihī ca pabbajitā ca, Those who do his bidding, both lay and renunciate, Asuciṃ garahitaṃ dhunanti pāpaṃ; shake oﬀ wickedness, impure and blameworthy. Sa hi sucibhi parivuto bhavati, He’s surrounded by pure people, who dispel Malakhilakalikilese panudehī”ti. stains, callousness, sin, and corruptions.’” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Satisﬁed, the mendicants were happy with what the Buddha said. Lakkhaṇasuttaṃ niṭṭhitaṃ sattamaṃ. 31. Siṅgālasutta - Advice to Sigālaka Dīgha Nikāya 31 - Long Discourses 31 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Tena kho pana samayena siṅgālako gahapatiputto kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassati— Now at that time the householder’s son Sigālaka rose early and left Rājagaha. With his clothes and hair all wet, he raised his joined palms to revere the quarters— puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ. east, south, west, north, below, and above. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms. Addasā kho bhagavā siṅgālakaṃ gahapatiputtaṃ kālasseva vuṭṭhāya rājagahā nikkhamitvā allavatthaṃ allakesaṃ pañjalikaṃ puthudisā namassantaṃ— He saw Sigālaka revering the quarters puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ. Disvā siṅgālakaṃ gahapatiputtaṃ etadavoca: and said to him, “kiṃ nu kho tvaṃ, gahapatiputta, kālasseva vuṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassasi— “Householder’s son, why are you revering the quarters in this way?” puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disan”ti? “Pitā maṃ, bhante, kālaṃ karonto evaṃ avaca: “Sir, on his deathbed my father said to me: ‘disā, tāta, namasseyyāsī’ti. ‘My dear, please revere the quarters.’ So kho ahaṃ, bhante, pituvacanaṃ sakkaronto garuṃ karonto mānento pūjento kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassāmi— Honoring, respecting, and venerating my father’s words, I rose early and left Rājagaha and, with my clothes and hair all wet, raised my joined palms to revere the quarters— puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disan”ti. east, south, west, north, below, and above.” 1. Cha disā 1. The Six Quarters “Na kho, gahapatiputta, ariyassa vinaye evaṃ cha disā namassitabbā”ti. “Householder’s son, that’s not how the six quarters should be revered in the training of the noble one.” “Yathā kathaṃ pana, bhante, ariyassa vinaye cha disā namassitabbā? “But sir, how should the six quarters be revered in the training of the noble one? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu, yathā ariyassa vinaye cha disā namassitabbā”ti. Sir, please teach me this.” “Tena hi, gahapatiputta, suṇohi sādhukaṃ manasikarohi bhāsissāmī”ti. “Well then, householder’s son, listen and pay close attention, I will speak.” “Evaṃ, bhante”ti kho siṅgālako gahapatiputto bhagavato paccassosi. “Yes, sir,” replied Sigālaka. Bhagavā etadavoca: The Buddha said this: “Yato kho, gahapatiputta, ariyasāvakassa cattāro kammakilesā pahīnā honti, catūhi ca ṭhānehi pāpakammaṃ na karoti, cha ca bhogānaṃ apāyamukhāni na sevati, so evaṃ cuddasa pāpakāpagato chaddisāpaṭicchādī “Householder’s son, a noble disciple gives up four corrupt deeds, doesn’t do bad deeds on four grounds, and avoids six drains on wealth. When they’ve left these fourteen bad things behind they have the six quarters covered. ubholokavijayāya paṭipanno hoti. Tassa ayañceva loko āraddho hoti paro ca loko. They’re practicing to win in both worlds, and they succeed in this world and the next. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. 2. Cattāro kammakilesā 2. Four Corrupt Deeds Katamassa cattāro kammakilesā pahīnā honti? What four corrupt deeds have they given up? Pāṇātipāto kho, gahapatiputta, kammakileso, adinnādānaṃ kammakileso, kāmesumicchācāro kammakileso, musāvādo kammakileso. Killing living creatures, stealing, sexual misconduct, and lying: these are corrupt deeds. Imassa cattāro kammakilesā pahīnā hontī”ti. These are the four corrupt deeds they’ve given up.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Pāṇātipāto adinnādānaṃ, “Killing, stealing, Musāvādo ca vuccati; telling lies, Paradāragamanañceva, and committing adultery: Nappasaṃsanti paṇḍitā”ti. astute people don’t praise these things.” 3. Catuṭhānaṃ 3. Four Grounds “Katamehi catūhi ṭhānehi pāpakammaṃ na karoti? “On what four grounds do they not do bad deeds? Chandāgatiṃ gacchanto pāpakammaṃ karoti, dosāgatiṃ gacchanto pāpakammaṃ karoti, mohāgatiṃ gacchanto pāpakammaṃ karoti, bhayāgatiṃ gacchanto pāpakammaṃ karoti. One does bad deeds prejudiced by favoritism, hostility, stupidity, and cowardice. Yato kho, gahapatiputta, ariyasāvako neva chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati; When a noble disciple is not prejudiced by favoritism, hostility, stupidity, and cowardice, imehi catūhi ṭhānehi pāpakammaṃ na karotī”ti. they don’t do bad deeds on these four grounds.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Chandā dosā bhayā mohā, “If you act against the teaching yo dhammaṃ ativattati; out of favoritism, hostility, cowardice, or stupidity, Nihīyati yaso tassa, your fame shrinks, kāḷapakkheva candimā. like the moon in the waning fortnight. Chandā dosā bhayā mohā, If you don’t act against the teaching yo dhammaṃ nātivattati; out of favoritism, hostility, cowardice, and stupidity, Āpūrati yaso tassa, your fame swells, sukkapakkheva candimā”ti. like the moon in the waxing fortnight.” 4. Cha apāyamukhāni 4. Six Drains on Wealth “Katamāni cha bhogānaṃ apāyamukhāni na sevati? “What six drains on wealth do they avoid? Surāmerayamajjappamādaṭṭhānānuyogo kho, gahapatiputta, bhogānaṃ apāyamukhaṃ, vikālavisikhācariyānuyogo bhogānaṃ apāyamukhaṃ, samajjābhicaraṇaṃ bhogānaṃ apāyamukhaṃ, jūtappamādaṭṭhānānuyogo bhogānaṃ apāyamukhaṃ, pāpamittānuyogo bhogānaṃ apāyamukhaṃ, ālasyānuyogo bhogānaṃ apāyamukhaṃ. Habitually engaging in the following things is a drain on wealth: drinking alcohol; roaming the streets at night; frequenting festivals; gambling; bad friends; laziness. 5. Surāmerayassa cha ādīnavā 5. Six Drawbacks of Drinking Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. There are these six drawbacks of habitually drinking alcohol. Sandiṭṭhikā dhanajāni, kalahappavaḍḍhanī, rogānaṃ āyatanaṃ, akittisañjananī, kopīnanidaṃsanī, paññāya dubbalikaraṇītveva chaṭṭhaṃ padaṃ bhavati. Immediate loss of wealth, promotion of quarrels, susceptibility to illness, disrepute, indecent exposure; and weakened wisdom is the sixth thing. Ime kho, gahapatiputta, cha ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. These are the six drawbacks of habitually drinking alcohol. 6. Vikālacariyāya cha ādīnavā 6. Six Drawbacks of Roaming the Streets at Night Cha khome, gahapatiputta, ādīnavā vikālavisikhācariyānuyoge. There are these six drawbacks of roaming the streets at night. Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyampissa aguttaṃ arakkhitaṃ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu, abhūtavacanañca tasmiṃ rūhati, bahūnañca dukkhadhammānaṃ purakkhato hoti. Yourself, your partners and children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors spread about you. You’re at the forefront of many things that entail suﬀering. Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge. These are the six drawbacks of roaming the streets at night. 7. Samajjābhicaraṇassa cha ādīnavā 7. Six Drawbacks of Festivals Cha khome, gahapatiputta, ādīnavā samajjābhicaraṇe. There are these six drawbacks of frequenting festivals. Kva naccaṃ, kva gītaṃ, kva vāditaṃ, kva akkhānaṃ, kva pāṇissaraṃ, kva kumbhathunanti. You’re always thinking: ‘Where’s the dancing? Where’s the singing? Where’s the music? Where are the stories? Where’s the applause? Where are the kettle-drums?’ Ime kho, gahapatiputta, cha ādīnavā samajjābhicaraṇe. These are the six drawbacks of frequenting festivals. 8. Jūtappamādassa cha ādīnavā 8. Six Drawbacks of Gambling Cha khome, gahapatiputta, ādīnavā jūtappamādaṭṭhānānuyoge. There are these six drawbacks of habitually gambling. Jayaṃ veraṃ pasavati, jino vittamanusocati, sandiṭṭhikā dhanajāni, sabhāgatassa vacanaṃ na rūhati, mittāmaccānaṃ paribhūto hoti, āvāhavivāhakānaṃ apatthito hoti: Victory breeds enmity. The loser mourns their money. There is immediate loss of wealth. A gambler’s word carries no weight in public assembly. Friends and colleagues treat them with contempt. And no-one wants to marry a gambler, for they think: ‘akkhadhutto ayaṃ purisapuggalo nālaṃ dārabharaṇāyā’ti. ‘This individual is a gambler—they’re not able to support a partner.’ Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge. These are the six drawbacks of habitually gambling. 9. Pāpamittatāya cha ādīnavā 9. Six Drawbacks of Bad Friends Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge. There are these six drawbacks of bad friends. Ye dhuttā, ye soṇḍā, ye pipāsā, ye nekatikā, ye vañcanikā, ye sāhasikā. Tyāssa mittā honti te sahāyā. You become friends and companions with those who are scoundrels, drunkards, addicts, frauds, swindlers, and thugs. Ime kho, gahapatiputta, cha ādīnavā pāpamittānuyoge. These are the six drawbacks of bad friends. 10. Ālasyassa cha ādīnavā 10. Six Drawbacks of Laziness Cha khome, gahapatiputta, ādīnavā ālasyānuyoge. There are these six drawbacks of habitual laziness. Atisītanti kammaṃ na karoti, atiuṇhanti kammaṃ na karoti, atisāyanti kammaṃ na karoti, atipātoti kammaṃ na karoti, atichātosmīti kammaṃ na karoti, atidhātosmīti kammaṃ na karoti. You don’t get your work done because you think: ‘It’s too cold! It’s too hot. It’s too late! It’s too early! I’m too hungry! I’m too full!’ Tassa evaṃ kiccāpadesabahulassa viharato anuppannā ceva bhogā nuppajjanti, uppannā ca bhogā parikkhayaṃ gacchanti. By dwelling on so many excuses for not working, you don’t make any more money, and the money you already have runs out. Ime kho, gahapatiputta, cha ādīnavā ālasyānuyoge”ti. These are the six drawbacks of habitual laziness.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Hoti pānasakhā nāma, “Some are just drinking buddies, hoti sammiyasammiyo; some call you their dear, dear friend, Yo ca atthesu jātesu, but a true friend is one sahāyo hoti so sakhā. who stands by you in need. Ussūraseyyā paradārasevanā, Sleeping late, adultery, Verappasavo ca anatthatā ca; making enemies, harmfulness, Pāpā ca mittā sukadariyatā ca, bad friends, and avarice: Ete cha ṭhānā purisaṃ dhaṃsayanti. these six grounds ruin a person. Pāpamitto pāpasakho, With bad friends, bad companions, pāpaācāragocaro; bad behavior and alms-resort, Asmā lokā paramhā ca, a man falls to ruin ubhayā dhaṃsate naro. in both this world and the next. Akkhitthiyo vāruṇī naccagītaṃ, Dice, women, drink, song and dance; Divā soppaṃ pāricariyā akāle; sleeping by day and roaming at night; Pāpā ca mittā sukadariyatā ca, bad friends, and avarice: Ete cha ṭhānā purisaṃ dhaṃsayanti. these six grounds ruin a person. Akkhehi dibbanti suraṃ pivanti, They play dice and drink liquor, Yantitthiyo pāṇasamā paresaṃ; and consort with women loved by others. Nihīnasevī na ca vuddhasevī, Associating with the worse, not the better, Nihīyate kāḷapakkheva cando. they diminish like the waning moon. Yo vāruṇī addhano akiñcano, A drunkard, broke, and destitute, Pipāso pivaṃ papāgato; thirsty, drinking in the bar, Udakamiva iṇaṃ vigāhati, drowning in debt, Akulaṃ kāhiti khippamattano. will quickly lose their way. Na divā soppasīlena, When you’re in the habit of sleeping late, rattimuṭṭhānadessinā; seeing night as time to rise, Niccaṃ mattena soṇḍena, and always getting drunk, sakkā āvasituṃ gharaṃ. you can’t keep up the household life. Atisītaṃ atiuṇhaṃ, ‘Too cold, too hot, atisāyamidaṃ ahu; too late,’ they say. Iti vissaṭṭhakammante, When the young neglect their work like this, atthā accenti māṇave. riches pass them by. Yodha sītañca uṇhañca, But one who considers hot and cold tiṇā bhiyyo na maññati; as nothing more than blades of grass— Karaṃ purisakiccāni, he does his manly duty, so sukhaṃ na vihāyatī”ti. and happiness never fails.” 11. Mittapatirūpaka 11. Fake Friends “Cattārome, gahapatiputta, amittā mittapatirūpakā veditabbā. “Householder’s son, you should recognize these four enemies disguised as friends: Aññadatthuharo amitto mittapatirūpako veditabbo, vacīparamo amitto mittapatirūpako veditabbo, anuppiyabhāṇī amitto mittapatirūpako veditabbo, apāyasahāyo amitto mittapatirūpako veditabbo. the taker, the talker, the ﬂatterer, the spender. Catūhi kho, gahapatiputta, ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo. You can recognize a fake friend who’s all take on four grounds. Aññadatthuharo hoti, Your possessions end up theirs. appena bahumicchati; Giving little, they expect a lot. Bhayassa kiccaṃ karoti, They do their duty out of fear. sevati atthakāraṇā. They associate for their own advantage. Imehi kho, gahapatiputta, catūhi ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo. You can recognize a fake friend who’s all take on these four grounds. Catūhi kho, gahapatiputta, ṭhānehi vacīparamo amitto mittapatirūpako veditabbo. You can recognize a fake friend who’s all talk on four grounds. Atītena paṭisantharati, anāgatena paṭisantharati, niratthakena saṅgaṇhāti, paccuppannesu kiccesu byasanaṃ dasseti. They’re hospitable in the past. They’re hospitable in the future. They’re full of meaningless pleasantries. When something needs doing in the present they point to their own misfortune. Imehi kho, gahapatiputta, catūhi ṭhānehi vacīparamo amitto mittapatirūpako veditabbo. You can recognize a fake friend who’s all talk on these four grounds. Catūhi kho, gahapatiputta, ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. You can recognize a fake friend who’s a ﬂatterer on four grounds. Pāpakampissa anujānāti, kalyāṇampissa anujānāti, sammukhāssa vaṇṇaṃ bhāsati, parammukhāssa avaṇṇaṃ bhāsati. They support you equally in doing bad and doing good. They praise you to your face, and put you down behind your back. Imehi kho, gahapatiputta, catūhi ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. You can recognize a fake friend who’s a ﬂatterer on these four grounds. Catūhi kho, gahapatiputta, ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo. You can recognize a fake friend who’s a spender on four grounds. Surāmerayamajjappamādaṭṭhānānuyoge sahāyo hoti, vikālavisikhācariyānuyoge sahāyo hoti, samajjābhicaraṇe sahāyo hoti, jūtappamādaṭṭhānānuyoge sahāyo hoti. They accompany you when drinking, roaming the streets at night, frequenting festivals, and gambling. Imehi kho, gahapatiputta, catūhi ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo”ti. You can recognize a fake friend who’s a spender on these four grounds.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Aññadatthuharo mitto, “One friend is all take, yo ca mitto vacīparo; another all talk; Anuppiyañca yo āha, one’s just a ﬂatterer, apāyesu ca yo sakhā. and one’s a friend who spends. Ete amitte cattāro, An astute person understands iti viññāya paṇḍito; these four enemies for what they are Ārakā parivajjeyya, and keeps them at a distance, maggaṃ paṭibhayaṃ yathā”ti. as they’d shun a risky road.” 12. Suhadamitta 12. Good-Hearted Friends “Cattārome, gahapatiputta, mittā suhadā veditabbā. “Householder’s son, you should recognize these four good- hearted friends: Upakāro mitto suhado veditabbo, samānasukhadukkho mitto suhado veditabbo, atthakkhāyī mitto suhado veditabbo, anukampako mitto suhado veditabbo. the helper, the friend in good times and bad, the counselor, and the one who’s compassionate. Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. You can recognize a good-hearted friend who’s a helper on four grounds. Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti. They guard you when you’re negligent. They guard your property when you’re negligent. They keep you safe in times of danger. When something needs doing, they supply you with twice the money you need. Imehi kho, gahapatiputta, catūhi ṭhānehi upakāro mitto suhado veditabbo. You can recognize a good-hearted friend who’s a helper on these four grounds. Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. You can recognize a good-hearted friend who’s the same in good times and bad on four grounds. Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṃpissa atthāya pariccattaṃ hoti. They tell you secrets. They keep your secrets. They don’t abandon you in times of trouble. They’d even give their life for you. Imehi kho, gahapatiputta, catūhi ṭhānehi samānasukhadukkho mitto suhado veditabbo. You can recognize a good-hearted friend who’s the same in good times and bad on these four grounds. Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo. You can recognize a good-hearted friend who’s a counselor on four grounds. Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhati. They keep you from doing bad. They support you in doing good. They teach you what you do not know. They explain the path to heaven. Imehi kho, gahapatiputta, catūhi ṭhānehi atthakkhāyī mitto suhado veditabbo. You can recognize a good-hearted friend who’s a counselor on these four grounds. Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. You can recognize a good-hearted friend who’s compassionate on four grounds. Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati. They don’t delight in your misfortune. They delight in your good fortune. They keep others from criticizing you. They encourage praise of you. Imehi kho, gahapatiputta, catūhi ṭhānehi anukampako mitto suhado veditabbo”ti. You can recognize a good-hearted friend who’s compassionate on these four grounds.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Upakāro ca yo mitto, “A friend who’s a helper, sukhe dukkhe ca yo sakhā; one the same in both pleasure and pain, Atthakkhāyī ca yo mitto, a friend of good counsel, yo ca mittānukampako. and one of compassion; Etepi mitte cattāro, an astute person understands iti viññāya paṇḍito; these four friends for what they are Sakkaccaṃ payirupāseyya, and carefully looks after them, mātā puttaṃva orasaṃ; like a mother the child at her breast. Paṇḍito sīlasampanno, The astute and virtuous jalaṃ aggīva bhāsati. shine like a burning ﬂame. Bhoge saṃharamānassa, They pick up riches as bees bhamarasseva irīyato; roaming round pick up pollen. Bhogā sannicayaṃ yanti, And their riches proceed to grow, vammikovupacīyati. like an ant-hill piling up. Evaṃ bhoge samāhatvā, In gathering wealth like this, alamatto kule gihī; a householder does enough for their family. Catudhā vibhaje bhoge, And they’d hold on to friends sa ve mittāni ganthati. by dividing their wealth in four. Ekena bhoge bhuñjeyya, One portion is to enjoy. dvīhi kammaṃ payojaye; Two parts invest in work. Catutthañca nidhāpeyya, And the fourth should be kept āpadāsu bhavissatī”ti. for times of trouble.” 13. Chaddisāpaṭicchādanakaṇḍa 13. Covering the Six Quarters “Kathañca, gahapatiputta, ariyasāvako chaddisāpaṭicchādī hoti? “And how, householder’s son, does a noble disciple cover the six quarters? Cha imā, gahapatiputta, disā veditabbā. These six quarters should be recognized: Puratthimā disā mātāpitaro veditabbā, dakkhiṇā disā ācariyā veditabbā, pacchimā disā puttadārā veditabbā, uttarā disā mittāmaccā veditabbā, heṭṭhimā disā dāsakammakarā veditabbā, uparimā disā samaṇabrāhmaṇā veditabbā. parents as the east, teachers as the south, partner and children as the west, friends and colleagues as the north, bondservants and workers as beneath, and ascetics and brahmins as above. Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā— A child should serve their parents as the eastern quarter in ﬁve ways, thinking: bhato ne bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjāmi, atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassāmīti. ‘I will support those who supported me. I’ll do my duty for them. I’ll maintain the family traditions. I’ll take care of the inheritance. When they have passed away, I’ll make an oﬀering on their behalf.’ Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti. Parents served by the children in these ﬁve ways show compassion to them in ﬁve ways. Pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādenti. They keep them from doing bad. They support them in doing good. They train them in a profession. They connect them with a suitable partner. They transfer the inheritance in due time. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā imehi pañcahi ṭhānehi puttaṃ anukampanti. Parents served by their children in these ﬁve ways show compassion to them in these ﬁve ways. Evamassa esā puratthimā disā paṭicchannā hoti khemā appaṭibhayā. And that’s how the eastern quarter is covered, kept safe and free of peril. Pañcahi kho, gahapatiputta, ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhātabbā— A student should serve their teacher as the southern quarter in ﬁve ways: uṭṭhānena upaṭṭhānena sussusāya pāricariyāya sakkaccaṃ sippapaṭiggahaṇena. by rising for them, by serving them, by listening well, by looking after them, and by carefully learning their profession. Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā pañcahi ṭhānehi antevāsiṃ anukampanti— Teachers served by their students in these ﬁve ways show compassion to them in ﬁve ways. suvinītaṃ vinenti, suggahitaṃ gāhāpenti, sabbasippassutaṃ samakkhāyino bhavanti, mittāmaccesu paṭiyādenti, disāsu parittāṇaṃ karonti. They make sure they’re well trained and well educated. They clearly explain all the knowledge of the profession. They introduce them to their friends and colleagues. They provide protection in every region. Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā imehi pañcahi ṭhānehi antevāsiṃ anukampanti. Teachers served by their students in these ﬁve ways show compassion to them in these ﬁve ways. Evamassa esā dakkhiṇā disā paṭicchannā hoti khemā appaṭibhayā. And that’s how the southern quarter is covered, kept safe and free of peril. Pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā— A husband should serve his wife as the western quarter in ﬁve ways: sammānanāya anavamānanāya anaticariyāya issariyavossaggena alaṅkārānuppadānena. by treating her with honor, by not looking down on her, by not being unfaithful, by relinquishing authority to her, and by presenting her with adornments. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṃ anukampati— A wife served by her husband in these ﬁve ways shows compassion to him in ﬁve ways. susaṃvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesu. She’s well-organized in her work. She manages the domestic help. She’s not unfaithful. She preserves his earnings. She’s deft and tireless in all her duties. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā imehi pañcahi ṭhānehi sāmikaṃ anukampati. A wife served by her husband in these ﬁve ways shows compassion to him in these ﬁve ways. Evamassa esā pacchimā disā paṭicchannā hoti khemā appaṭibhayā. And that’s how the western quarter is covered, kept safe and free of peril. Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhātabbā— A gentleman should serve their friends and colleagues as the northern quarter in ﬁve ways: dānena peyyavajjena atthacariyāya samānattatāya avisaṃvādanatāya. giving, kindly words, taking care, equality, and not using tricky words. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā pañcahi ṭhānehi kulaputtaṃ anukampanti— Friends and colleagues served by a gentleman in these ﬁve ways show compassion to them in ﬁve ways. pamattaṃ rakkhanti, pamattassa sāpateyyaṃ rakkhanti, bhītassa saraṇaṃ honti, āpadāsu na vijahanti, aparapajā cassa paṭipūjenti. They guard them when they’re negligent. They guard their property when they’re negligent. They keep them safe in times of danger. They don’t abandon them in times of trouble. They honor their descendants. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā imehi pañcahi ṭhānehi kulaputtaṃ anukampanti. Friends and colleagues served by a gentleman in these ﬁve ways show compassion to them in these ﬁve ways. Evamassa esā uttarā disā paṭicchannā hoti khemā appaṭibhayā. And that’s how the northern quarter is covered, kept safe and free of peril. Pañcahi kho, gahapatiputta, ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhātabbā— A master should serve their bondservants and workers as the lower quarter in ﬁve ways: yathābalaṃ kammantasaṃvidhānena bhattavetanānuppadānena gilānupaṭṭhānena acchariyānaṃ rasānaṃ saṃvibhāgena samaye vossaggena. by organizing work according to ability, by paying food and wages, by nursing them when sick, by sharing special treats, and by giving time oﬀ work. Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā pañcahi ṭhānehi ayyirakaṃ anukampanti— Bondservants and workers served by a master in these ﬁve ways show compassion to them in ﬁve ways. pubbuṭṭhāyino ca honti, pacchā nipātino ca, dinnādāyino ca, sukatakammakarā ca, kittivaṇṇaharā ca. They get up ﬁrst, and go to bed last. They don’t steal. They do their work well. And they promote a good reputation. Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā imehi pañcahi ṭhānehi ayyirakaṃ anukampanti. Bondservants and workers served by a master in these ﬁve ways show compassion to them in these ﬁve ways. Evamassa esā heṭṭhimā disā paṭicchannā hoti khemā appaṭibhayā. And that’s how the lower quarter is covered, kept safe and free of peril. Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhātabbā— A gentleman should serve ascetics and brahmins as the upper quarter in ﬁve ways: mettena kāyakammena mettena vacīkammena mettena manokammena anāvaṭadvāratāya āmisānuppadānena. by loving deeds of body, speech, and mind, by not turning them away at the gate, and by providing them with material needs. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā chahi ṭhānehi kulaputtaṃ anukampanti— Ascetics and brahmins served by a gentleman in these ﬁve ways show compassion to them in ﬁve ways. pāpā nivārenti, kalyāṇe nivesenti, kalyāṇena manasā anukampanti, assutaṃ sāventi, sutaṃ pariyodāpenti, saggassa maggaṃ ācikkhanti. They keep them from doing bad. They support them in doing good. They think of them with kindly thoughts. They teach them what they do not know. They clarify what they’ve already learned. They explain the path to heaven. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā imehi chahi ṭhānehi kulaputtaṃ anukampanti. Ascetics and brahmins served by a gentleman in these ﬁve ways show compassion to them in these ﬁve ways. Evamassa esā uparimā disā paṭicchannā hoti khemā appaṭibhayā”ti. And that’s how the upper quarter is covered, kept safe and free of peril.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Mātāpitā disā pubbā, “Parents are the east, ācariyā dakkhiṇā disā; teachers the south, Puttadārā disā pacchā, wives and child the west, mittāmaccā ca uttarā. friends and colleagues the north, Dāsakammakarā heṭṭhā, servants and workers below, uddhaṃ samaṇabrāhmaṇā; and ascetics and brahmins above. Etā disā namasseyya, By honoring these quarters alamatto kule gihī. a householder does enough for their family. Paṇḍito sīlasampanno, The astute and the virtuous, saṇho ca paṭibhānavā; the gentle and the articulate, Nivātavutti atthaddho, the humble and the kind: tādiso labhate yasaṃ. they’re who win glory. Uṭṭhānako analaso, The diligent, not lazy, āpadāsu na vedhati; those not disturbed by troubles, Acchinnavutti medhāvī, those consistent in conduct, the intelligent: tādiso labhate yasaṃ. they’re who win glory. Saṅgāhako mittakaro, The inclusive, the makers of friends, vadaññū vītamaccharo; the kind, those rid of stinginess, Netā vinetā anunetā, those who lead, train, and persuade: tādiso labhate yasaṃ. they’re who win glory. Dānañca peyyavajjañca, Giving and kindly words, atthacariyā ca yā idha; taking care here, Samānattatā ca dhammesu, and treating equally in worldly conditions, tattha tattha yathārahaṃ; as beﬁts them in each case; Ete kho saṅgahā loke, these ways of being inclusive in the world rathassāṇīva yāyato. are like a moving chariot’s linchpin. Ete ca saṅgahā nāssu, If there were no such ways of being inclusive, na mātā puttakāraṇā; neither mother nor father Labhetha mānaṃ pūjaṃ vā, would be respected and honored pitā vā puttakāraṇā. for what they’ve done for their children. Yasmā ca saṅgahā ete, But since these ways of being inclusive do exist, sammapekkhanti paṇḍitā; the astute do regard them well, Tasmā mahattaṃ papponti, so they achieve greatness pāsaṃsā ca bhavanti te”ti. and are praised.” Evaṃ vutte, siṅgālako gahapatiputto bhagavantaṃ etadavoca: When this was said, Sigālaka the householder’s son said to the Buddha, “abhikkantaṃ, bhante, abhikkantaṃ, bhante. “Excellent, sir! Excellent! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Upāsakaṃ maṃ bhagavā dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” Siṅgālasuttaṃ niṭṭhitaṃ aṭṭhamaṃ. 32. Āṭānāṭiyasutta - The Āṭānāṭiya Protection Dīgha Nikāya 32 - Long Discourses 32 1. Paṭhamabhāṇavāra 1. The First Recitation Section Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Atha kho cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Then, late at night, the Four Great Kings—with large armies of spirits, fairies, goblins, and dragons—set guards, troops, and wards at the four quarters and then, lighting up the entire Vulture’s Peak with their beauty, went up to the Buddha, bowed, and sat down to one side. Tepi kho yakkhā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Before sitting down to one side, some spirits bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Ekamantaṃ nisinno kho vessavaṇo mahārājā bhagavantaṃ etadavoca: Seated to one side, the Great King Vessavaṇa said to the Buddha, “santi hi, bhante, uḷārā yakkhā bhagavato appasannā. “Sir, some high spirits have conﬁdence in the Buddha, Santi hi, bhante, uḷārā yakkhā bhagavato pasannā. some do not. Santi hi, bhante, majjhimā yakkhā bhagavato appasannā. Some middling spirits have conﬁdence in the Buddha, Santi hi, bhante, majjhimā yakkhā bhagavato pasannā. some do not. Santi hi, bhante, nīcā yakkhā bhagavato appasannā. Some low spirits have conﬁdence in the Buddha, Santi hi, bhante, nīcā yakkhā bhagavato pasannā. some do not. Yebhuyyena kho pana, bhante, yakkhā appasannāyeva bhagavato. But mostly the spirits don’t have conﬁdence in the Buddha. Taṃ kissa hetu? Why is that? Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṃ deseti, adinnādānā veramaṇiyā dhammaṃ deseti, kāmesumicchācārā veramaṇiyā dhammaṃ deseti, musāvādā veramaṇiyā dhammaṃ deseti, surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṃ deseti. Because the Buddha teaches them to refrain from killing living creatures, stealing, lying, sexual misconduct, and drinking alcohol. Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā, appaṭiviratā adinnādānā, appaṭiviratā kāmesumicchācārā, appaṭiviratā musāvādā, appaṭiviratā surāmerayamajjappamādaṭṭhānā. But mostly they don’t refrain from such things. Tesaṃ taṃ hoti appiyaṃ amanāpaṃ. They don’t like that or approve of it. Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Sir, there are disciples of the Buddha who frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and ﬁt for retreat. Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ bhagavato pāvacane appasannā. There dwell high spirits who have no conﬁdence in the Buddha’s dispensation. Tesaṃ pasādāya uggaṇhātu, bhante, bhagavā āṭānāṭiyaṃ rakkhaṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā”ti. To give them conﬁdence, may the Buddha please learn the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented in silence. Atha kho vessavaṇo mahārājā bhagavato adhivāsanaṃ viditvā tāyaṃ velāyaṃ imaṃ āṭānāṭiyaṃ rakkhaṃ abhāsi: Then, knowing that the Buddha had consented, on that occasion Great King Vessavaṇa recited the Āṭānāṭiya protection. “Vipassissa ca namatthu, “Hail Vipassī, cakkhumantassa sirīmato; the glorious seer! Sikhissapi ca namatthu, Hail Sikhī, sabbabhūtānukampino. compassionate for all beings! Vessabhussa ca namatthu, Hail Vesabhū, nhātakassa tapassino; cleansed and austere! Namatthu kakusandhassa, Hail Kakusandha, mārasenāpamaddino. crusher of Māra’s army! Koṇāgamanassa namatthu, Hail Koṇāgamana, brāhmaṇassa vusīmato; the accomplished brahmin! Kassapassa ca namatthu, Hail Kassapa, vippamuttassa sabbadhi. freed in every way! Aṅgīrasassa namatthu, Hail Aṅgīrasa, sakyaputtassa sirīmato; the glorious Sakyan! Yo imaṃ dhammaṃ desesi, He taught this Dhamma sabbadukkhāpanūdanaṃ. that dispels all suﬀering. Ye cāpi nibbutā loke, Those in the world who are extinguished, yathābhūtaṃ vipassisuṃ; truly discerning, Te janā apisuṇātha, not backbiters; such people mahantā vītasāradā. being great of heart and rid of naivety, Hitaṃ devamanussānaṃ, revere that Gotama; yaṃ namassanti gotamaṃ; he who is helpful to gods and humans, Vijjācaraṇasampannaṃ, accomplished in knowledge and conduct, mahantaṃ vītasāradaṃ. great of heart and rid of naivety. Yato uggacchati sūriyo, Where rises the sun— ādicco maṇḍalī mahā; Aditi’s child, the great circle, Yassa cuggacchamānassa, who in his rising saṃvarīpi nirujjhati; dispels the night, Yassa cuggate sūriye, and of whom, when sun has risen, ‘divaso’ti pavuccati. it’s said to be the day— Rahadopi tattha gambhīro, there is a deep lake samuddo saritodako; an ocean, where water ﬂows. Evaṃ taṃ tattha jānanti, So they know that in that place ‘samuddo saritodako’. there is an ocean where waters ﬂow. Ito ‘sā purimā disā’, From here that is the eastern quarter, iti naṃ ācikkhatī jano; so the people say. Yaṃ disaṃ abhipāleti, That quarter is warded mahārājā yasassi so. by a great king, glorious, Gandhabbānaṃ adhipati, the lord of the fairies; dhataraṭṭho’ti nāmaso; his name is Dhataraṭṭha. Ramatī naccagītehi, He delights in song and dance, gandhabbehi purakkhato. honored by the fairies. Puttāpi tassa bahavo, And he has many mighty sons ekanāmāti me sutaṃ; all of one name, so I’ve heard. Asīti dasa eko ca, Eighty, and ten, and one— indanāmā mahabbalā. all of them named Inda. Te cāpi buddhaṃ disvāna, After seeing the Awakened One, buddhaṃ ādiccabandhunaṃ; the Buddha, Kinsman of the Sun, Dūratova namassanti, they revere him from afar, mahantaṃ vītasāradaṃ. the one great of heart and rid of naivety. Namo te purisājañña, Homage to you, O thoroughbred! namo te purisuttama; Homage to you, supreme among men! Kusalena samekkhasi, You’ve seen us with clarity and kindness. amanussāpi taṃ vandanti; The non-humans bow to you. Sutaṃ netaṃ abhiṇhaso, We’ve been asked many a time, tasmā evaṃ vademase. ‘Do you bow to Gotama the victor?’ ‘Jinaṃ vandatha gotamaṃ’, And so we ought to declare: ‘jinaṃ vandāma gotamaṃ; ‘We bow to Gotama the victor, Vijjācaraṇasampannaṃ, accomplished in knowledge and conduct! buddhaṃ vandāma gotamaṃ’. We bow to Gotama the awakened!’ Yena petā pavuccanti, It’s where the departed go, they say, pisuṇā piṭṭhimaṃsikā; who are dividers and backbiters, Pāṇātipātino luddā, killers and hunters, corā nekatikā janā. bandits and frauds. Ito ‘sā dakkhiṇā disā’, From here that is the southern quarter, iti naṃ ācikkhatī jano; so the people say. Yaṃ disaṃ abhipāleti, That quarter is warded mahārājā yasassi so. by a great king, glorious, Kumbhaṇḍānaṃ adhipati, the lord of the goblins; ‘virūḷho’ iti nāmaso; his name is Virūḷha. Ramatī naccagītehi, He delights in song and dance, kumbhaṇḍehi purakkhato. honored by the goblins. Puttāpi tassa bahavo, And he has many mighty sons ekanāmāti me sutaṃ; all of one name, so I’ve heard. Asīti dasa eko ca, Eighty, and ten, and one— indanāmā mahabbalā. all of them named Inda. Te cāpi buddhaṃ disvāna, After seeing the Awakened One, buddhaṃ ādiccabandhunaṃ; the Buddha, Kinsman of the Sun, Dūratova namassanti, they revere him from afar, mahantaṃ vītasāradaṃ. the one great of heart and rid of naivety. Namo te purisājañña, Homage to you, O thoroughbred! namo te purisuttama; Homage to you, supreme among men! Kusalena samekkhasi, You’ve seen us with clarity and kindness. amanussāpi taṃ vandanti; The non-humans bow to you. Sutaṃ netaṃ abhiṇhaso, We’ve been asked many a time, tasmā evaṃ vademase. ‘Do you bow to Gotama the victor?’ ‘Jinaṃ vandatha gotamaṃ’, And so we ought to declare: ‘jinaṃ vandāma gotamaṃ; ‘We bow to Gotama the victor, Vijjācaraṇasampannaṃ, accomplished in knowledge and conduct! buddhaṃ vandāma gotamaṃ’. We bow to Gotama the awakened!’ Yattha coggacchati sūriyo, Where sets the sun— ādicco maṇḍalī mahā; Aditi’s child, the great circle, Yassa coggacchamānassa, who in his setting divasopi nirujjhati; closes the day, Yassa coggate sūriye, and of whom, when sun has set, ‘saṃvarī’ti pavuccati. it’s said to be the night— Rahadopi tattha gambhīro, there is a deep lake samuddo saritodako; an ocean, where water ﬂows. Evaṃ taṃ tattha jānanti, So they know that in that place ‘samuddo saritodako’. there is an ocean where waters ﬂow. Ito ‘sā pacchimā disā’, From here that is the western quarter, iti naṃ ācikkhatī jano; so the people say. Yaṃ disaṃ abhipāleti, That quarter is warded mahārājā yasassi so. by a great king, glorious, Nāgānañca adhipati, the lord of the dragons; ‘virūpakkho’ti nāmaso; his name is Virūpakkha. Ramatī naccagītehi, He delights in song and dance, nāgeheva purakkhato. honored by the dragons. Puttāpi tassa bahavo, And he has many mighty sons ekanāmāti me sutaṃ; all of one name, so I’ve heard. Asīti dasa eko ca, Eighty, and ten, and one— indanāmā mahabbalā. all of them named Inda. Te cāpi buddhaṃ disvāna, After seeing the Awakened One, buddhaṃ ādiccabandhunaṃ; the Buddha, Kinsman of the Sun, Dūratova namassanti, they revere him from afar, mahantaṃ vītasāradaṃ. the one great of heart and rid of naivety. Namo te purisājañña, Homage to you, O thoroughbred! namo te purisuttama; Homage to you, supreme among men! Kusalena samekkhasi, You’ve seen us with clarity and kindness. amanussāpi taṃ vandanti; The non-humans bow to you. Sutaṃ netaṃ abhiṇhaso, We’ve been asked many a time, tasmā evaṃ vademase. ‘Do you bow to Gotama the victor?’ ‘Jinaṃ vandatha gotamaṃ’, And so we ought to declare: ‘jinaṃ vandāma gotamaṃ; ‘We bow to Gotama the victor, Vijjācaraṇasampannaṃ, accomplished in knowledge and conduct! buddhaṃ vandāma gotamaṃ’. We bow to Gotama the awakened!’ Yena uttarakuruvho, Where lovely Uttarakuru is, mahāneru sudassano; and the beautiful Mount Meru, Manussā tattha jāyanti, humans born there amamā apariggahā. are unselﬁsh, not possessive. Na te bījaṃ pavapanti, They do not sow the seed, napi nīyanti naṅgalā; nor do they draw the plough. Akaṭṭhapākimaṃ sāliṃ, The rice eaten by people paribhuñjanti mānusā. ripens in untilled soil, Akaṇaṃ athusaṃ suddhaṃ, free of powder or husk, pure, sugandhaṃ taṇḍulapphalaṃ; fragrant, with only the rice-grain. Tuṇḍikīre pacitvāna, They eat that food tato bhuñjanti bhojanaṃ. after cooking it in a ‘parrot’s beak’. Gāviṃ ekakhuraṃ katvā, Having prepared a cow with hooves uncloven, anuyanti disodisaṃ; they’re drawn about from place to place. Pasuṃ ekakhuraṃ katvā, Having prepared a beast with hooves uncloven, anuyanti disodisaṃ. they’re drawn about from place to place. Itthiṃ vā vāhanaṃ katvā, Having prepared a woman-drawn carriage, anuyanti disodisaṃ; they’re drawn about from place to place. Purisaṃ vāhanaṃ katvā, Having prepared a man-drawn carriage, anuyanti disodisaṃ. they’re drawn about from place to place. Kumāriṃ vāhanaṃ katvā, Having prepared a girl-drawn carriage, anuyanti disodisaṃ; they’re drawn about from place to place. Kumāraṃ vāhanaṃ katvā, Having prepared a boy-drawn carriage, anuyanti disodisaṃ. they’re drawn about from place to place. Te yāne abhiruhitvā, Having ascended their vehicle, Sabbā disā anupariyāyanti; that king’s servants Pacārā tassa rājino. tour about in every quarter, Hatthiyānaṃ assayānaṃ, provided with vehicles, dibbaṃ yānaṃ upaṭṭhitaṃ; elephant, horse, and divine. Pāsādā sivikā ceva, And there are mansions and palanquins mahārājassa yasassino. for that great and glorious king. Tassa ca nagarā ahu, And he has cities, too, Antalikkhe sumāpitā; well-built in the sky: Āṭānāṭā kusināṭā parakusināṭā, Āṭānāṭā, Kusināṭā, Parakusināṭā, Nāṭasuriyā parakusiṭanāṭā. Nāṭasuriyā, and Parakusiṭanāṭā. Uttarena kasivanto, To the north is Kapīvanta, Janoghamaparena ca; and Jonogha lies beyond. Navanavutiyo ambaraambaravatiyo, And there’s Navanavutiya, Ambara-ambaravatiya, Āḷakamandā nāma rājadhānī. and the royal capital named Āḷakamandā. Kuverassa kho pana mārisa, The Great King Kuvera, dear sir, Mahārājassa visāṇā nāma rājadhānī; has a capital named Visāṇā, Tasmā kuvero mahārājā, which is why the great king ‘Vessavaṇo’ti pavuccati. is called ‘Vessavaṇa’. Paccesanto pakāsenti, These each individually inform the King: Tatolā tattalā tatotalā; Tatolā, Tattalā, Tatotalā, Ojasi tejasi tatojasī, Ojasi, Tejasi, Tatojasi, Sūro rājā ariṭṭho nemi. Sūra, Rājā, Ariṭṭha, and Nemi. Rahadopi tattha dharaṇī nāma, There is a lake there too named Dharaṇī, Yato meghā pavassanti; from whence the clouds rain down, Vassā yato patāyanti, and the rains disperse. Sabhāpi tattha sālavatī nāma. There is a hall there too named Bhagalavatī, Yattha yakkhā payirupāsanti, where the spirits frequent. Tattha niccaphalā rukkhā; There the trees are ever in fruit, Nānā dijagaṇā yutā, with many diﬀerent ﬂocks of birds. Mayūrakoñcābhirudā; Peacocks and herons call out there, Kokilādīhi vagguhi. and the sweet cuckoos too. Jīvañjīvakasaddettha, One bird cries out ‘Live, live!’, atho oṭṭhavacittakā; another ‘Lift up your heart!’ Kukkuṭakā kuḷīrakā, There are cocks and kookaburras, vane pokkharasātakā. and in the wood the lotus-crane. Sukasāḷikasaddettha, The parrots and mynah cry out there, daṇḍamāṇavakāni ca; and the ‘little stick-boy’ birds. Sobhati sabbakālaṃ sā, Kuvera’s pond of rushes kuveranaḷinī sadā. is lovely all the time. Ito ‘sā uttarā disā’, From here that is the northern quarter, iti naṃ ācikkhatī jano; so the people say. Yaṃ disaṃ abhipāleti, That quarter is warded mahārājā yasassi so. by a great king, glorious, Yakkhānañca adhipati, the lord of spirits; ‘kuvero’ iti nāmaso; his name is ‘Kuvera’. Ramatī naccagītehi, He delights in song and dance, yakkheheva purakkhato. honored by the spirits. Puttāpi tassa bahavo, And he has many mighty sons ekanāmāti me sutaṃ; all of one name, so I’ve heard. Asīti dasa eko ca, Eighty, and ten, and one— indanāmā mahabbalā. all of them named Inda. Te cāpi buddhaṃ disvāna, After seeing the Awakened One, buddhaṃ ādiccabandhunaṃ; the Buddha, Kinsman of the Sun, Dūratova namassanti, they revere him from afar, mahantaṃ vītasāradaṃ. the one great of heart and rid of naivety. Namo te purisājañña, Homage to you, O thoroughbred! namo te purisuttama; Homage to you, supreme among men! Kusalena samekkhasi, You’ve seen us with clarity and kindness. amanussāpi taṃ vandanti; The non-humans bow to you. Sutaṃ netaṃ abhiṇhaso, We’ve been asked many a time, tasmā evaṃ vademase. ‘Do you bow to Gotama the victor?’ ‘Jinaṃ vandatha gotamaṃ’, And so we ought to declare: ‘jinaṃ vandāma gotamaṃ; ‘We bow to Gotama the victor, Vijjācaraṇasampannaṃ, accomplished in knowledge and conduct! buddhaṃ vandāma gotaman’ti. We bow to Gotama the awakened!’” Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. This, dear sir, is the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen. Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṃ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā. The monks, nuns, laymen, and laywomen should learn this Āṭānāṭiya protection well and completely memorize it. Tañce amanusso yakkho vā yakkhinī vā yakkhapotako vā yakkhapotikā vā yakkhamahāmatto vā yakkhapārisajjo vā yakkhapacāro vā, gandhabbo vā gandhabbī vā gandhabbapotako vā gandhabbapotikā vā gandhabbamahāmatto vā gandhabbapārisajjo vā gandhabbapacāro vā, kumbhaṇḍo vā kumbhaṇḍī vā kumbhaṇḍapotako vā kumbhaṇḍapotikā vā kumbhaṇḍamahāmatto vā kumbhaṇḍapārisajjo vā kumbhaṇḍapacāro vā, nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. If anyone who does so is approached while walking, standing, sitting, or lying down by any non-human being with malicious intent—including males, females, boys, girls, ministers, counselors, and servants among the spirits, fairies, goblins, and dragons— Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṃ vā garukāraṃ vā. that non-human will receive no homage or respect in any village or town. Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṃ vā vāsaṃ vā. And they will receive no ground or dwelling in my capital of Ālakamandā. Na me so, mārisa, amanusso labheyya yakkhānaṃ samitiṃ gantuṃ. Nor will they get to go to the conference of the spirits. Apissu naṃ, mārisa, amanussā anāvayhampi naṃ kareyyuṃ avivayhaṃ. In addition, the non-humans would not give or take them in marriage. Apissu naṃ, mārisa, amanussā attāhipi paripuṇṇāhi paribhāsāhi paribhāseyyuṃ. They’d heap personal abuse on them, Apissu naṃ, mārisa, amanussā rittampissa pattaṃ sīse nikkujjeyyuṃ. drop an empty bowl on their head, Apissu naṃ, mārisa, amanussā sattadhāpissa muddhaṃ phāleyyuṃ. and even split their head into seven pieces! Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. For there are, dear sir, non-humans who are ﬁerce, cruel, and violent. They don’t obey the Great Kings or their men or their men’s men. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. They’re said to be rebelling against the Great Kings. Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. They’re just like the bandits in the king of Magadha’s realm Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṃ ādiyanti, na rañño māgadhassa purisakānaṃ purisakānaṃ ādiyanti. who don’t obey the king, his men, or his men’s men, Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti. and are said to be rebelling against the king. Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā … pe … gandhabbo vā gandhabbī vā … pe … kumbhaṇḍo vā kumbhaṇḍī vā … pe … nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. If any non-human being with malicious intent—including males, females, boys, girls, ministers, counselors, and servants among the spirits, fairies, goblins, and dragons— approaches a monk, nun, layman, or laywoman while walking, standing, sitting, or lying down, Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ: one ought to yell, cry, and scream to the spirits, great spirits, generals, great generals: ‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’ti. ‘This spirit’s got me! This spirit’s entered me! This spirit’s annoying me! This spirit’s harassing me! This spirit’s hurting me! This spirit’s harming me! This spirit won’t let me go!’ Katamesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ? To what spirits, great spirits, generals, great generals? Indo somo varuṇo ca, ‘Inda, Soma, and Varuṇa, bhāradvājo pajāpati; Bhāradvāja, Pajāpati, Candano kāmaseṭṭho ca, Candana and Kāmaseṭṭha, kinnughaṇḍu nighaṇḍu ca. Kinnughaṇḍu and Nighaṇḍu, Panādo opamañño ca, Panāda and Opamañña, devasūto ca mātali; and Mātali, the god’s charioteer. Cittaseno ca gandhabbo, Cittasena the fairy, naḷo rājā janesabho. and the kings Nala and Janesabha, Sātāgiro hemavato, Sātāgira, Hemavata, puṇṇako karatiyo guḷo; Puṇṇaka, Karatiya, and Guḷa; Sivako mucalindo ca, Sivaka and Mucalinda, vessāmitto yugandharo. Vessāmitta, Yugandhara, Gopālo supparodho ca, Gopāla, Supparodha, Hiri netti ca mandiyo; Hiri, Netti, and Mandiya; Pañcālacaṇḍo āḷavako, Pañcālacaṇḍa, Āḷavaka, Pajjunno sumano sumukho; Pajjunna, Sumana, Sumukha, Dadhimukho maṇi māṇivaro dīgho, Dadhimukha, Maṇi, Māṇivara, Dīgha, Atho serīsako saha. together with Serīsaka.’ Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ: ‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’ti. Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. This, dear sir, is the Āṭānāṭiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen. Handa ca dāni mayaṃ, mārisa, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti. Well, now, dear sir, I must go. I have many duties, and much to do.” “Yassadāni tumhe, mahārājāno, kālaṃ maññathā”ti. “Please, Great Kings, go at your convenience.” Atha kho cattāro mahārājā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Then the Four Great Kings got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right side, before vanishing right there. Tepi kho yakkhā uṭṭhāyāsanā appekacce bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā tatthevantaradhāyiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā tatthevantaradhāyiṃsu. Appekacce nāmagottaṃ sāvetvā tatthevantaradhāyiṃsu. Appekacce tuṇhībhūtā tatthevantaradhāyiṃsūti. And before the other spirits present vanished, some bowed and respectfully circled the Buddha, keeping him on their right side, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Paṭhamabhāṇavāro niṭṭhito. The ﬁrst recitation section is ﬁnished. 2. Dutiyabhāṇavāra 2. The Second Recitation Section Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: Then, when the night had passed, the Buddha told the mendicants all that had happened, repeating all the verses spoken. Then he added: “imaṃ, bhikkhave, rattiṃ cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Tepi kho, bhikkhave, yakkhā appekacce maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce mayā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yenāhaṃ tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho, bhikkhave, vessavaṇo mahārājā maṃ etadavoca: ‘santi hi, bhante, uḷārā yakkhā bhagavato appasannā … pe … santi hi, bhante, nīcā yakkhā bhagavato pasannā. Yebhuyyena kho pana, bhante, yakkhā appasannāyeva bhagavato. Taṃ kissa hetu? Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṃ deseti … surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṃ deseti. Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā … appaṭiviratā surāmerayamajjappamādaṭṭhānā. Tesaṃ taṃ hoti appiyaṃ amanāpaṃ. Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ bhagavato pāvacane appasannā, tesaṃ pasādāya uggaṇhātu, bhante, bhagavā āṭānāṭiyaṃ rakkhaṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā’ti. Adhivāsesiṃ kho ahaṃ, bhikkhave, tuṇhībhāvena. Atha kho, bhikkhave, vessavaṇo mahārājā me adhivāsanaṃ viditvā tāyaṃ velāyaṃ imaṃ āṭānāṭiyaṃ rakkhaṃ abhāsi: ‘Vipassissa ca namatthu, cakkhumantassa sirīmato; Sikhissapi ca namatthu, sabbabhūtānukampino. Vessabhussa ca namatthu, nhātakassa tapassino; Namatthu kakusandhassa, mārasenāpamaddino. Koṇāgamanassa namatthu, brāhmaṇassa vusīmato; Kassapassa ca namatthu, vippamuttassa sabbadhi. Aṅgīrasassa namatthu, sakyaputtassa sirīmato; Yo imaṃ dhammaṃ desesi, sabbadukkhāpanūdanaṃ. Ye cāpi nibbutā loke, yathābhūtaṃ vipassisuṃ; Te janā apisuṇātha, mahantā vītasāradā. Hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ; Vijjācaraṇasampannaṃ, mahantaṃ vītasāradaṃ. Yato uggacchati sūriyo, ādicco maṇḍalī mahā; Yassa cuggacchamānassa, saṃvarīpi nirujjhati; Yassa cuggate sūriye, “divaso”ti pavuccati. Rahadopi tattha gambhīro, samuddo saritodako; Evaṃ taṃ tattha jānanti, “samuddo saritodako”. Ito “sā purimā disā”, iti naṃ ācikkhatī jano; Yaṃ disaṃ abhipāleti, mahārājā yasassi so. Gandhabbānaṃ adhipati, “dhataraṭṭho”ti nāmaso; Ramatī naccagītehi, gandhabbehi purakkhato. Puttāpi tassa bahavo, ekanāmāti me sutaṃ; Asīti dasa eko ca, indanāmā mahabbalā. Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ; Dūratova namassanti, mahantaṃ vītasāradaṃ. Namo te purisājañña, namo te purisuttama; Kusalena samekkhasi, amanussāpi taṃ vandanti; Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase. “Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ; Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ”. Yena petā pavuccanti, pisuṇā piṭṭhimaṃsikā; Pāṇātipātino luddā, corā nekatikā janā. Ito “sā dakkhiṇā disā”, iti naṃ ācikkhatī jano; Yaṃ disaṃ abhipāleti, mahārājā yasassi so. Kumbhaṇḍānaṃ adhipati, “virūḷho” iti nāmaso; Ramatī naccagītehi, kumbhaṇḍehi purakkhato. Puttāpi tassa bahavo, ekanāmāti me sutaṃ; Asīti dasa eko ca, indanāmā mahabbalā. Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ; Dūratova namassanti, mahantaṃ vītasāradaṃ. Namo te purisājañña, namo te purisuttama; Kusalena samekkhasi, amanussāpi taṃ vandanti; Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase. “Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ; Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ”. Yattha coggacchati sūriyo, ādicco maṇḍalī mahā; Yassa coggacchamānassa, divasopi nirujjhati; Yassa coggate sūriye, “saṃvarī”ti pavuccati. Rahadopi tattha gambhīro, samuddo saritodako; Evaṃ taṃ tattha jānanti, samuddo saritodako. Ito “sā pacchimā disā”, iti naṃ ācikkhatī jano; Yaṃ disaṃ abhipāleti, mahārājā yasassi so. Nāgānañca adhipati, “virūpakkho”ti nāmaso; Ramatī naccagītehi, nāgeheva purakkhato. Puttāpi tassa bahavo, ekanāmāti me sutaṃ; Asīti dasa eko ca, indanāmā mahabbalā. Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ; Dūratova namassanti, mahantaṃ vītasāradaṃ. Namo te purisājañña, namo te purisuttama; Kusalena samekkhasi, amanussāpi taṃ vandanti; Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase. “Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ; Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ”. Yena uttarakuruvho, mahāneru sudassano; Manussā tattha jāyanti, amamā apariggahā. Na te bījaṃ pavapanti, nāpi nīyanti naṅgalā; Akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā. Akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ; Tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṃ. Gāviṃ ekakhuraṃ katvā, anuyanti disodisaṃ; Pasuṃ ekakhuraṃ katvā, anuyanti disodisaṃ. Itthiṃ vā vāhanaṃ katvā, anuyanti disodisaṃ; Purisaṃ vāhanaṃ katvā, anuyanti disodisaṃ. Kumāriṃ vāhanaṃ katvā, anuyanti disodisaṃ; Kumāraṃ vāhanaṃ katvā, anuyanti disodisaṃ. Te yāne abhiruhitvā, Sabbā disā anupariyāyanti; Pacārā tassa rājino. Hatthiyānaṃ assayānaṃ, dibbaṃ yānaṃ upaṭṭhitaṃ; Pāsādā sivikā ceva, mahārājassa yasassino. Tassa ca nagarā ahu, Antalikkhe sumāpitā; Āṭānāṭā kusināṭā parakusināṭā, Nāṭasuriyā parakusiṭanāṭā. Uttarena kasivanto, Janoghamaparena ca; Navanavutiyo ambaraambaravatiyo, Āḷakamandā nāma rājadhānī. Kuverassa kho pana mārisa, Mahārājassa visāṇā nāma rājadhānī; Tasmā kuvero mahārājā, “Vessavaṇo”ti pavuccati. Paccesanto pakāsenti, Tatolā tattalā tatotalā; Ojasi tejasi tatojasī, Sūro rājā ariṭṭho nemi. Rahadopi tattha dharaṇī nāma, Yato meghā pavassanti; Vassā yato patāyanti, Sabhāpi tattha sālavatī nāma. Yattha yakkhā payirupāsanti, Tattha niccaphalā rukkhā; Nānā dijagaṇā yutā, Mayūrakoñcābhirudā; Kokilādīhi vagguhi. Jīvañjīvakasaddettha, atho oṭṭhavacittakā; Kukkuṭakā kuḷīrakā, vane pokkharasātakā. Sukasāḷika saddettha, daṇḍamāṇavakāni ca; Sobhati sabbakālaṃ sā, kuveranaḷinī sadā. Ito “sā uttarā disā”, iti naṃ ācikkhatī jano; Yaṃ disaṃ abhipāleti, mahārājā yasassi so. Yakkhānañca adhipati, “kuvero” iti nāmaso; Ramatī naccagītehi, yakkheheva purakkhato. Puttāpi tassa bahavo, ekanāmāti me sutaṃ; Asīti dasa eko ca, indanāmā mahabbalā. Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ; Dūratova namassanti, mahantaṃ vītasāradaṃ. Namo te purisājañña, namo te purisuttama; Kusalena samekkhasi, amanussāpi taṃ vandanti; Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase. “Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ; Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotaman”ti. Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṃ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā tañce amanusso yakkho vā yakkhinī vā … pe … gandhabbo vā gandhabbī vā … pe … kumbhaṇḍo vā kumbhaṇḍī vā … pe … nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṃ vā garukāraṃ vā. Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṃ vā vāsaṃ vā. Na me so, mārisa, amanusso labheyya yakkhānaṃ samitiṃ gantuṃ. Apissu naṃ, mārisa, amanussā anāvayhampi naṃ kareyyuṃ avivayhaṃ. Apissu naṃ, mārisa, amanussā attāhi paripuṇṇāhi paribhāsāhi paribhāseyyuṃ. Apissu naṃ, mārisa, amanussā rittampissa pattaṃ sīse nikkujjeyyuṃ. Apissu naṃ, mārisa, amanussā sattadhāpissa muddhaṃ phāleyyuṃ. Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṃ ādiyanti, na rañño māgadhassa purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti. Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā … pe … gandhabbo vā gandhabbī vā … pe … kumbhaṇḍo vā kumbhaṇḍī vā … pe … nāgo vā nāgī vā … pe … paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā upagaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ: “ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī”ti. Katamesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ? Indo somo varuṇo ca, bhāradvājo pajāpati; Candano kāmaseṭṭho ca, kinnughaṇḍu nighaṇḍu ca. Panādo opamañño ca, devasūto ca mātali; Cittaseno ca gandhabbo, naḷo rājā janesabho. Sātāgiro hemavato, puṇṇako karatiyo guḷo; Sivako mucalindo ca, vessāmitto yugandharo. Gopālo supparodho ca, Hiri netti ca mandiyo; Pañcālacaṇḍo āḷavako, Pajjunno sumano sumukho; Dadhimukho maṇi māṇivaro dīgho, Atho serīsako saha. Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ: “ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī”ti. Ayaṃ kho, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. Handa ca dāni mayaṃ, mārisa, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’ti. ‘Yassadāni tumhe, mahārājāno, kālaṃ maññathā’ti. Atha kho, bhikkhave, cattāro mahārājā uṭṭhāyāsanā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Tepi kho, bhikkhave, yakkhā uṭṭhāyāsanā appekacce maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Appekacce mayā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā tatthevantaradhāyiṃsu. Appekacce yenāhaṃ tenañjaliṃ paṇāmetvā tatthevantaradhāyiṃsu. Appekacce nāmagottaṃ sāvetvā tatthevantaradhāyiṃsu. Appekacce tuṇhībhūtā tatthevantaradhāyiṃsu. Uggaṇhātha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ. “Mendicants, learn the Āṭānāṭiya protection! Pariyāpuṇātha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ. Memorize the Āṭānāṭiya protection! Dhāretha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ. Remember the Āṭānāṭiya protection! Atthasaṃhitā, bhikkhave, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā”ti. The Āṭānāṭiya protection is beneﬁcial, and is for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Satisﬁed, the mendicants were happy with what the Buddha said. Āṭānāṭiyasuttaṃ niṭṭhitaṃ navamaṃ. (CONTINUED AT ETCHING.NET) Dated c. 500 BCE From suttacentral.net Inscribed by etching.net - PGP ordinal 1534430655325919 Support the preservation of knowledge and culture with Monero (XMR): 876PwzyUV9PGcbySDpDS9aXXEzGwDW1rRjaYoLTuqueTfsDihnAHTUcYmYECAiuG6w9Ak3AHwh31YHwUoKMTLjCfN8wbYYi