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Numbered Discourses 2 4 अङ्गुत्तर 2 4

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4. Samacittavagga

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

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1

अङ्गुत्तरaṅ·gut·ta·ra निकायni·kā·ya 2

Aṅguttara Nikāya 2

Numbered Discourses 2.32–41
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4। समचित्तवग्गsa·ma·cit·ta·vag·ga

4. Samacittavagga

The Chapter on the Peaceful Mind
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32

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“असप्पुरिसभूमिञ्चa·sap·pu·ri·sa·bhū·miñ·ca वो,vo भिक्खवे,bhik·kha·ve देसेस्सामिde·ses·sā·mi सप्पुरिसभूमिञ्च।sap·pu·ri·sa·bhū·miñ·ca

“Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca.

“Mendicants, I will teach you the level of the untrue person and the level of the true person.
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तंtaṃ सुणाथ,su·ṇā·tha साधुकंsā·dhu·kaṃ मनसिma·na·si करोथ।ka·ro·tha भासिस्सामी”ति।bhā·sis·sā·mī

Taṁ suṇātha, sādhukaṁ manasi karotha. bhāsissāmī”ti.

Listen and apply your mind well, I will speak.”
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“एवं,e·vaṃ भन्ते”तिbhan·te खोkho तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

“Yes, sir,” they replied.
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भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

Bhagavā etadavoca:

The Buddha said this:
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“कतमाka·ta·mā च,ca भिक्खवे,bhik·kha·ve असप्पुरिसभूमि?a·sap·pu·ri·sa·bhū·mi

“Katamā ca, bhikkhave, asappurisabhūmi?

“What is the level of the untrue person?
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असप्पुरिसो,a·sap·pu·ri·so भिक्खवे,bhik·kha·ve अकतञ्ञूa·ka·tañ·ñū होतिho·ti अकतवेदी।a·ka·ta·ve·dī

Asappuriso, bhikkhave, akataññū hoti akatavedī.

The untrue person is ungrateful and thankless,
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असब्भिa·sab·bhi हेतं,he·taṃ भिक्खवे,bhik·kha·ve उपञ्ञातंu·pañ·ñā·taṃ यदिदंya·di·daṃ अकतञ्ञुताa·ka·tañ·ñu·tā अकतवेदिता।a·ka·ta·ve·di·tā

Asabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ akataññutā akataveditā.

for the wicked only know how to be ungrateful and thankless.
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केवलाke·va·lā एसा,e·sā भिक्खवे,bhik·kha·ve असप्पुरिसभूमिa·sap·pu·ri·sa·bhū·mi यदिदंya·di·daṃ अकतञ्ञुताa·ka·tañ·ñu·tā अकतवेदिता।a·ka·ta·ve·di·tā (…)

Kevalā esā, bhikkhave, asappurisabhūmi yadidaṁ akataññutā akataveditā. (…)

It is totally the level of an untrue person to be ungrateful and thankless.
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सप्पुरिसोsap·pu·ri·so चca खो,kho भिक्खवे,bhik·kha·ve कतञ्ञूka·tañ·ñū होतिho·ti कतवेदी।ka·ta·ve·dī

Sappuriso ca kho, bhikkhave, kataññū hoti katavedī.

The true person is grateful and thankful,
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सब्भिsab·bhi हेतं,he·taṃ भिक्खवे,bhik·kha·ve उपञ्ञातंu·pañ·ñā·taṃ यदिदंya·di·daṃ कतञ्ञुताka·tañ·ñu·tā कतवेदिता।ka·ta·ve·di·tā

Sabbhi hetaṁ, bhikkhave, upaññātaṁ yadidaṁ kataññutā kataveditā.

for the virtuous only know how to be grateful and thankful.
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केवलाke·va·lā एसा,e·sā भिक्खवे,bhik·kha·ve सप्पुरिसभूमिsap·pu·ri·sa·bhū·mi यदिदंya·di·daṃ कतञ्ञुताka·tañ·ñu·tā कतवेदिता”ति।ka·ta·ve·di·tā

Kevalā esā, bhikkhave, sappurisabhūmi yadidaṁ kataññutā kataveditā”ti.

It is totally the level of a true person to be grateful and thankful.”
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33

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“द्विन्नाहं,dvin·nā·haṃ भिक्खवे,bhik·kha·ve नna सुप्पतिकारंsup·pa·ti·kā·raṃ वदामि।va·dā·mi

“Dvinnāhaṁ, bhikkhave, na suppatikāraṁ vadāmi.

“Mendicants, I say that these two individuals cannot easily be repaid.
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कतमेसंka·ta·me·saṃ द्विन्नं?dvin·naṃ

Katamesaṁ dvinnaṁ?

What two?
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मातुmā·tu चca पितुpi·tu च।ca

Mātu ca pitu ca.

Mother and father.
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एकेन,e·ke·na भिक्खवे,bhik·kha·ve अंसेनaṃ·se·na मातरंmā·ta·raṃ परिहरेय्य,pa·ri·ha·rey·ya एकेनe·ke·na अंसेनaṃ·se·na पितरंpi·ta·raṃ परिहरेय्यpa·ri·ha·rey·ya वस्ससतायुकोvas·sa·sa·tā·yu·ko वस्ससतजीवीvas·sa·sa·ta·jī·vī सोso चca नेसंne·saṃ उच्छादनपरिमद्दनन्हापनसम्बाहनेन।uc·chā·da·na·pa·ri·mad·da·nan·hā·pa·na·sam·bā·ha·ne·na

Ekena, bhikkhave, aṁsena mātaraṁ parihareyya, ekena aṁsena pitaraṁ parihareyya vassasatāyuko vassasatajīvī so ca nesaṁ ucchādanaparimaddananhāpanasambāhanena.

You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them;
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तेte चca तत्थेवtat·the·va मुत्तकरीसंmut·ta·ka·rī·saṃ चजेय्युं,ca·jey·yuṃ नna त्वेव,tve·va भिक्खवे,bhik·kha·ve मातापितूनंmā·tā·pi·tū·naṃ कतंka·taṃ वाvā होतिho·ti पटिकतंpa·ṭi·ka·taṃ वा।vā

Te ca tattheva muttakarīsaṁ cajeyyuṁ, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.

and even if they were to defecate and urinate right there.
21

इमिस्साi·mis·sā च,ca भिक्खवे,bhik·kha·ve महापथवियाma·hā·pa·tha·vi·yā पहूतरत्तरतनायpa·hū·ta·rat·ta·ra·ta·nā·ya मातापितरोmā·tā·pi·ta·ro इस्सराधिपच्चेis·sa·rā·dhi·pac·ce रज्जेraj·je पतिट्ठापेय्य,pa·tiṭ·ṭhā·pey·ya नna त्वेव,tve·va भिक्खवे,bhik·kha·ve मातापितूनंmā·tā·pi·tū·naṃ कतंka·taṃ वाvā होतिho·ti पटिकतंpa·ṭi·ka·taṃ वा।vā

Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṁ kataṁ vā hoti paṭikataṁ vā.

Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.
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तंtaṃ किस्सkis·sa हेतु?he·tu

Taṁ kissa hetu?

Why is that?
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बहुकारा,ba·hu·kā·rā भिक्खवे,bhik·kha·ve मातापितरोmā·tā·pi·ta·ro पुत्तानंput·tā·naṃ आपादकाā·pā·da·kā पोसकाpo·sa·kā इमस्सi·mas·sa लोकस्सlo·kas·sa दस्सेतारो।das·se·tā·ro

Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro.

Parents are very helpful to their children: they raise them, nurture them, and show them the world.
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योyo चca खो,kho भिक्खवे,bhik·kha·ve मातापितरोmā·tā·pi·ta·ro अस्सद्धेas·sad·dhe सद्धासम्पदायsad·dhā·sam·pa·dā·ya समादपेतिsa·mā·da·pe·ti निवेसेतिni·ve·se·ti पतिट्ठापेति,pa·tiṭ·ṭhā·pe·ti दुस्सीलेdus·sī·le सीलसम्पदायsī·la·sam·pa·dā·ya समादपेतिsa·mā·da·pe·ti निवेसेतिni·ve·se·ti पतिट्ठापेति,pa·tiṭ·ṭhā·pe·ti मच्छरीmac·cha·rī चागसम्पदायcā·ga·sam·pa·dā·ya समादपेतिsa·mā·da·pe·ti निवेसेतिni·ve·se·ti पतिट्ठापेति,pa·tiṭ·ṭhā·pe·ti दुप्पञ्ञेdup·pañ·ñe पञ्ञासम्पदायpañ·ñā·sam·pa·dā·ya समादपेतिsa·mā·da·pe·ti निवेसेतिni·ve·se·ti पतिट्ठापेति,pa·tiṭ·ṭhā·pe·ti एत्तावताet·tā·va·tā खो,kho भिक्खवे,bhik·kha·ve मातापितूनंmā·tā·pi·tū·naṃ कतञ्चka·tañ·ca होतिho·ti पटिकतञ्चा”ति।pa·ṭi·ka·tañ·cā

Yo ca kho, bhikkhave, mātāpitaro assaddhe saddhāsampadāya samādapeti niveseti patiṭṭhāpeti, dussīle sīlasampadāya samādapeti niveseti patiṭṭhāpeti, maccharī cāgasampadāya samādapeti niveseti patiṭṭhāpeti, duppaññe paññāsampadāya samādapeti niveseti patiṭṭhāpeti, ettāvatā kho, bhikkhave, mātāpitūnaṁ katañca hoti paṭikatañcā”ti.

But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”
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अथa·tha खोkho अञ्ञतरोañ·ña·ta·ro ब्राह्मणोbrāh·ma·ṇo येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवताbha·ga·va·tā सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ …पे…pe एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho सोso ब्राह्मणोbrāh·ma·ṇo भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ …pe… ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
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“किंवादीkiṃ·vā·dī भवंbha·vaṃ गोतमोgo·ta·mo किमक्खायी”ति?ki·mak·khā·yī

“kiṁvādī bhavaṁ gotamo kimakkhāyī”ti?

“What does the worthy Gotama teach? What does he explain?”
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“किरियवादीki·ri·ya·vā·dī चाहं,cā·haṃ ब्राह्मण,brāh·ma·ṇa अकिरियवादीa·ki·ri·ya·vā·dī चा”ति।cā

“Kiriyavādī cāhaṁ, brāhmaṇa, akiriyavādī cā”ti.

“Brahmin, I teach action and inaction.”
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“यथाकथंya·thā·ka·thaṃ पनpa·na भवंbha·vaṃ गोतमोgo·ta·mo किरियवादीki·ri·ya·vā·dī चca अकिरियवादीa·ki·ri·ya·vā·dī चा”ति?cā

“Yathākathaṁ pana bhavaṁ gotamo kiriyavādī ca akiriyavādī cā”ti?

“But in what way does the worthy Gotama teach action and inaction?”
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“अकिरियंa·ki·ri·yaṃ खोkho अहं,a·haṃ ब्राह्मण,brāh·ma·ṇa वदामिva·dā·mi कायदुच्चरितस्सkā·ya·duc·ca·ri·tas·sa वचीदुच्चरितस्सva·cī·duc·ca·ri·tas·sa मनोदुच्चरितस्स,ma·no·duc·ca·ri·tas·sa अनेकविहितानंa·ne·ka·vi·hi·tā·naṃ पापकानंpā·pa·kā·naṃ अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ अकिरियंa·ki·ri·yaṃ वदामि।va·dā·mi

“Akiriyaṁ kho ahaṁ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.

“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things.
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किरियञ्चki·ri·yañ·ca खोkho अहं,a·haṃ ब्राह्मण,brāh·ma·ṇa वदामिva·dā·mi कायसुचरितस्सkā·ya·su·ca·ri·tas·sa वचीसुचरितस्सva·cī·su·ca·ri·tas·sa मनोसुचरितस्स,ma·no·su·ca·ri·tas·sa अनेकविहितानंa·ne·ka·vi·hi·tā·naṃ कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ किरियंki·ri·yaṃ वदामि।va·dā·mi

Kiriyañca kho ahaṁ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi.

I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things.
32

एवंe·vaṃ खोkho अहं,a·haṃ ब्राह्मण,brāh·ma·ṇa किरियवादीki·ri·ya·vā·dī चca अकिरियवादीa·ki·ri·ya·vā·dī चा”ति।cā

Evaṁ kho ahaṁ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti.

This is the kind of action and inaction that I teach.”
33

“अभिक्कन्तं,a·bhik·kan·taṃ भोbho गोतमgo·ta·ma …पे…pe उपासकंu·pā·sa·kaṃ मंmaṃ भवंbha·vaṃ गोतमोgo·ta·mo धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतंpā·ṇu·pe·taṃ सरणंsa·ra·ṇaṃ गतन्”ति।ga·tan

“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
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अथa·tha खोkho अनाथपिण्डिकोa·nā·tha·piṇ·ḍi·ko गहपतिga·ha·pa·ti येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho अनाथपिण्डिकोa·nā·tha·piṇ·ḍi·ko गहपतिga·ha·pa·ti भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati bhagavantaṁ etadavoca:

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to him,
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“कतिka·ti नुnu खो,kho भन्ते,bhan·te लोकेlo·ke दक्खिणेय्या,dak·khi·ṇey·yā कत्थkat·tha चca दानंdā·naṃ दातब्बन्”ति?dā·tab·ban

“kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṁ dātabban”ti?

“How many in the world are worthy of a religious donation? And where should a gift be given?”
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“द्वेdve खो,kho गहपति,ga·ha·pa·ti लोकेlo·ke दक्खिणेय्या—dak·khi·ṇey·yā

“Dve kho, gahapati, loke dakkhiṇeyyā—

“Householder, there are two in the world who are worthy of a religious donation:
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सेखोse·kho चca असेखोa·se·kho च।ca

sekho ca asekho ca.

the trainee and the adept.
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इमेi·me खो,kho गहपति,ga·ha·pa·ti द्वेdve लोकेlo·ke दक्खिणेय्या,dak·khi·ṇey·yā एत्थet·tha चca दानंdā·naṃ दातब्बन्”ति।dā·tab·ban

Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṁ dātabban”ti.

These two in the world are worthy of a religious donation, and that’s where you should give a gift.”
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इदमवोचi·da·ma·vo·ca भगवा।bha·ga·vā

Idamavoca bhagavā.

That is what the Buddha said.
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इदंi·daṃ वत्वानvat·vā·na सुगतोsu·ga·to अथापरंa·thā·pa·raṃ एतदवोचe·ta·da·vo·ca सत्था:sat·thā

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

Then the Holy One, the Teacher, went on to say:
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“सेखोse·kho असेखोa·se·kho चca इमस्मिंi·mas·miṃ लोके,lo·ke

“Sekho asekho ca imasmiṁ loke,

“In this world, the trainee and the adept,
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आहुनेय्याā·hu·ney·yā यजमानानंya·ja·mā·nā·naṃ होन्ति;hon·ti

Āhuneyyā yajamānānaṁ honti;

are worthy of offerings dedicated to the gods.
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तेte उज्जुभूताuj·ju·bhū·tā कायेन,kā·ye·na

Te ujjubhūtā kāyena,

They are sincere in body,
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वाचायvā·cā·ya उदu·da चेतसा;ce·ta·sā

Vācāya uda cetasā;

speech, and mind.
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खेत्तंkhet·taṃ तंtaṃ यजमानानं,ya·ja·mā·nā·naṃ

Khettaṁ taṁ yajamānānaṁ,

This is the field for sponsors of sacrifice—
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एत्थet·tha दिन्नंdin·naṃ महप्फलन्”ति।ma·hap·pha·lan

Ettha dinnaṁ mahapphalan”ti.

what’s given here is very fruitful.”
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एवंe·vaṃ मेme सुतं—su·taṃ

Evaṁ me sutaṁ—

So I have heard.
50

एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
51

तेनte·na खोkho पनpa·na समयेनsa·ma·ye·na आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti पुब्बारामेpub·bā·rā·me मिगारमातुपासादे।mi·gā·ra·mā·tu·pā·sā·de

Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

Now at that time Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
52

तत्रtat·ra खोkho आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

Tatra kho āyasmā sāriputto bhikkhū āmantesi:

There Sāriputta addressed the mendicants:
53

“आवुसोā·vu·so भिक्खवे”ति।bhik·kha·ve

“āvuso bhikkhave”ti.

“Reverends, mendicants!”
54

“आवुसो”तिā·vu·so खोkho तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa पच्चस्सोसुं।pac·cas·so·suṃ

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

“Reverend,” they replied.
55

आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to एतदवोच:e·ta·da·vo·ca

Āyasmā sāriputto etadavoca:

Sāriputta said this:
56

“अज्झत्तसंयोजनञ्च,aj·jhat·ta·saṃ·yo·ja·nañ·ca आवुसो,ā·vu·so पुग्गलंpug·ga·laṃ देसेस्सामिde·ses·sā·mi बहिद्धासंयोजनञ्च।ba·hid·dhā·saṃ·yo·ja·nañ·ca

“ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca.

“I will teach you about an individual fettered internally and one fettered externally.
57

तंtaṃ सुणाथ,su·ṇā·tha साधुकंsā·dhu·kaṃ मनसिma·na·si करोथ,ka·ro·tha भासिस्सामी”ति।bhā·sis·sā·mī

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen and apply your mind well, I will speak.”
58

“एवमावुसो”तिe·va·mā·vu·so खोkho तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa पच्चस्सोसुं।pac·cas·so·suṃ

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

“Yes, reverend,” they replied.
59

आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to एतदवोच:e·ta·da·vo·ca

Āyasmā sāriputto etadavoca:

Sāriputta said this:
60

“कतमोka·ta·mo चावुसो,cā·vu·so अज्झत्तसंयोजनोaj·jhat·ta·saṃ·yo·ja·no पुग्गलो?pug·ga·lo

“Katamo cāvuso, ajjhattasaṁyojano puggalo?

“Who is an individual fettered internally?
61

इधावुसो,i·dhā·vu·so भिक्खुbhik·khu सीलवाsī·la·vā होति,ho·ti पातिमोक्खसंवरसंवुतोpā·ti·mok·kha·saṃ·va·ra·saṃ·vu·to विहरतिvi·ha·ra·ti आचारगोचरसम्पन्नो,ā·cā·ra·go·ca·ra·sam·pan·no अणुमत्तेसुa·ṇu·mat·te·su वज्जेसुvaj·je·su भयदस्सावी,bha·ya·das·sā·vī समादायsa·mā·dā·ya सिक्खतिsik·kha·ti सिक्खापदेसु।sik·khā·pa·de·su

Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
62

सोso कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अञ्ञतरंañ·ña·ta·raṃ देवनिकायंde·va·ni·kā·yaṃ उपपज्जति।u·pa·paj·ja·ti

So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.

When their body breaks up, after death, they’re reborn in one of the orders of gods.
63

सोso ततोta·to चुतोcu·to आगामीā·gā·mī होति,ho·ti आगन्ताā·gan·tā इत्थत्तं।it·that·taṃ

So tato cuto āgāmī hoti, āgantā itthattaṁ.

When they pass away from there, they’re a returner, who comes back to this place.
64

अयंa·yaṃ वुच्चति,vuc·ca·ti आवुसो,ā·vu·so अज्झत्तसंयोजनोaj·jhat·ta·saṃ·yo·ja·no पुग्गलोpug·ga·lo आगामीā·gā·mī होति,ho·ti आगन्ताā·gan·tā इत्थत्तं।it·that·taṃ

Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ.

This is called an individual who is fettered internally, a returner, who comes back to this place.
65

कतमोka·ta·mo चावुसो,cā·vu·so बहिद्धासंयोजनोba·hid·dhā·saṃ·yo·ja·no पुग्गलो?pug·ga·lo

Katamo cāvuso, bahiddhāsaṁyojano puggalo?

Who is an individual fettered externally?
66

इधावुसो,i·dhā·vu·so भिक्खुbhik·khu सीलवाsī·la·vā होति,ho·ti पातिमोक्खसंवरसंवुतोpā·ti·mok·kha·saṃ·va·ra·saṃ·vu·to विहरतिvi·ha·ra·ti आचारगोचरसम्पन्नो,ā·cā·ra·go·ca·ra·sam·pan·no अणुमत्तेसुa·ṇu·mat·te·su वज्जेसुvaj·je·su भयदस्सावी,bha·ya·das·sā·vī समादायsa·mā·dā·ya सिक्खतिsik·kha·ti सिक्खापदेसु।sik·khā·pa·de·su

Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
67

सोso अञ्ञतरंañ·ña·ta·raṃ सन्तंsan·taṃ चेतोविमुत्तिंce·to·vi·mut·tiṃ उपसम्पज्जu·pa·sam·paj·ja विहरति।vi·ha·ra·ti

So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati.

They enter and remain in a certain peaceful state of freed mind.
68

सोso कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अञ्ञतरंañ·ña·ta·raṃ देवनिकायंde·va·ni·kā·yaṃ उपपज्जति।u·pa·paj·ja·ti

So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.

When their body breaks up, after death, they’re reborn in one of the orders of gods.
69

सोso ततोta·to चुतोcu·to अनागामीa·nā·gā·mī होति,ho·ti अनागन्ताa·nā·gan·tā इत्थत्तं।it·that·taṃ

So tato cuto anāgāmī hoti, anāgantā itthattaṁ.

When they pass away from there, they’re a non-returner, not coming back to this place.
70

अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so बहिद्धासंयोजनोba·hid·dhā·saṃ·yo·ja·no पुग्गलोpug·ga·lo अनागामीa·nā·gā·mī होति,ho·ti अनागन्ताa·nā·gan·tā इत्थत्तं।it·that·taṃ

Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ.

This is called an individual who is fettered externally, a non-returner, who does not come back to this place.
71

पुनpu·na चपरं,ca·pa·raṃ आवुसो,ā·vu·so भिक्खुbhik·khu सीलवाsī·la·vā होतिho·ti …पे…pe समादायsa·mā·dā·ya सिक्खतिsik·kha·ti सिक्खापदेसु।sik·khā·pa·de·su

Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu.

Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken.
72

सोso कामानंयेवkā·mā·naṃ·ye·va निब्बिदायnib·bi·dā·ya विरागायvi·rā·gā·ya निरोधायni·ro·dhā·ya पटिपन्नोpa·ṭi·pan·no होति।ho·ti

So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures.
73

सोso भवानंयेवbha·vā·naṃ·ye·va निब्बिदायnib·bi·dā·ya विरागायvi·rā·gā·ya निरोधायni·ro·dhā·ya पटिपन्नोpa·ṭi·pan·no होति।ho·ti

So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

They simply practice for disillusionment, dispassion, and cessation regarding future lives.
74

सोso तण्हाक्खयायtaṇ·hāk·kha·yā·ya पटिपन्नोpa·ṭi·pan·no होति।ho·ti

So taṇhākkhayāya paṭipanno hoti.

They practice for the ending of craving.
75

सोso लोभक्खयायlo·bhak·kha·yā·ya पटिपन्नोpa·ṭi·pan·no होति।ho·ti

So lobhakkhayāya paṭipanno hoti.

They practice for the ending of greed.
76

सोso कायस्सkā·yas·sa भेदाbhe·dā परंpa·raṃ मरणाma·ra·ṇā अञ्ञतरंañ·ña·ta·raṃ देवनिकायंde·va·ni·kā·yaṃ उपपज्जति।u·pa·paj·ja·ti

So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati.

When their body breaks up, after death, they are reborn in one of the orders of gods.
77

सोso ततोta·to चुतोcu·to अनागामीa·nā·gā·mī होति,ho·ti अनागन्ताa·nā·gan·tā इत्थत्तं।it·that·taṃ

So tato cuto anāgāmī hoti, anāgantā itthattaṁ.

When they pass away from there, they are non-returners, not coming back to this place.
78

अयंa·yaṃ वुच्चतावुसो,vuc·ca·tā·vu·so बहिद्धासंयोजनोba·hid·dhā·saṃ·yo·ja·no पुग्गलोpug·ga·lo अनागामीa·nā·gā·mī होति,ho·ti अनागन्ताa·nā·gan·tā इत्थत्तन्”ति।it·that·tan

Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.

This is called an individual who is fettered externally, a non-returner, who does not come back to this place.”
79

अथa·tha खोkho सम्बहुलाsam·ba·hu·lā समचित्ताsa·ma·cit·tā देवताde·va·tā येनye·na भगवाbha·ga·vā तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ अट्ठंसु।aṭ·ṭhaṃ·su एकमन्तंe·ka·man·taṃ ठिताṭhi·tā खोkho ताtā देवताde·va·tā भगवन्तंbha·ga·van·taṃ एतदवोचुं:e·ta·da·vo·cuṃ

Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ:

Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha,
80

“एसो,e·so भन्ते,bhan·te आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to पुब्बारामेpub·bā·rā·me मिगारमातुपासादेmi·gā·ra·mā·tu·pā·sā·de भिक्खूनंbhik·khū·naṃ अज्झत्तसंयोजनञ्चaj·jhat·ta·saṃ·yo·ja·nañ·ca पुग्गलंpug·ga·laṃ देसेतिde·se·ti बहिद्धासंयोजनञ्च।ba·hid·dhā·saṃ·yo·ja·nañ·ca

“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca.

“Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.
81

हट्ठा,haṭ·ṭhā भन्ते,bhan·te परिसा।pa·ri·sā

Haṭṭhā, bhante, parisā.

The assembly is overjoyed!
82

साधु,sā·dhu भन्ते,bhan·te भगवाbha·ga·vā येनायस्माye·nā·yas·mā सारिपुत्तोsā·ri·put·to तेनुपसङ्कमतुte·nu·pa·saṅ·ka·ma·tu अनुकम्पंa·nu·kam·paṃ उपादाया”ति।u·pā·dā·yā

Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti.

Sir, please go to Venerable Sāriputta out of sympathy.”
83

अधिवासेसिa·dhi·vā·se·si भगवाbha·ga·vā तुण्हीभावेन।tuṇ·hī·bhā·ve·na

Adhivāsesi bhagavā tuṇhībhāvena.

The Buddha consented with silence.
84

अथa·tha खोkho भगवा—सेय्यथापिbha·ga·vā नामnā·ma बलवाba·la·vā पुरिसोpu·ri·so समिञ्जितंsa·miñ·ji·taṃ वाvā बाहंbā·haṃ पसारेय्य,pa·sā·rey·ya पसारितंpa·sā·ri·taṃ वाvā बाहंbā·haṃ समिञ्जेय्य;sa·miñ·jey·ya एवमेवं—जेतवनेe·va·me·vaṃ अन्तरहितोan·ta·ra·hi·to पुब्बारामेpub·bā·rā·me मिगारमातुपासादेmi·gā·ra·mā·tu·pā·sā·de आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa सम्मुखेsam·mu·khe पातुरहोसि।pā·tu·ra·ho·si

Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi.

Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta.
85

निसीदिni·sī·di भगवाbha·ga·vā पञ्ञत्तेpañ·ñat·te आसने।ā·sa·ne

Nisīdi bhagavā paññatte āsane.

He sat down on the seat spread out.
86

आयस्मापिā·yas·mā·pi खोkho सारिपुत्तोsā·ri·put·to भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di

Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Sāriputta bowed to the Buddha and sat down to one side.
87

एकमन्तंe·ka·man·taṃ निसिन्नंni·sin·naṃ खोkho आयस्मन्तंā·yas·man·taṃ सारिपुत्तंsā·ri·put·taṃ भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:

The Buddha said to him:
88

“इध,i·dha सारिपुत्त,sā·ri·put·ta सम्बहुलाsam·ba·hu·lā समचित्ताsa·ma·cit·tā देवताde·va·tā येनाहंye·nā·haṃ तेनुपसङ्कमिंसु;te·nu·pa·saṅ·ka·miṃ·su उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā मंmaṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ अट्ठंसु।aṭ·ṭhaṃ·su एकमन्तंe·ka·man·taṃ ठिताṭhi·tā खो,kho सारिपुत्त,sā·ri·put·ta ताtā देवताde·va·tā मंmaṃ एतदवोचुं:e·ta·da·vo·cuṃ

“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ:

“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me:
89

‘एसो,e·so भन्ते,bhan·te आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to पुब्बारामेpub·bā·rā·me मिगारमातुपासादेmi·gā·ra·mā·tu·pā·sā·de भिक्खूनंbhik·khū·naṃ अज्झत्तसंयोजनञ्चaj·jhat·ta·saṃ·yo·ja·nañ·ca पुग्गलंpug·ga·laṃ देसेतिde·se·ti बहिद्धासंयोजनञ्च।ba·hid·dhā·saṃ·yo·ja·nañ·ca

‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca.

‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters.
90

हट्ठा,haṭ·ṭhā भन्ते,bhan·te परिसा।pa·ri·sā

Haṭṭhā, bhante, parisā.

The assembly is overjoyed!
91

साधु,sā·dhu भन्ते,bhan·te भगवाbha·ga·vā येनye·na आयस्माā·yas·mā सारिपुत्तोsā·ri·put·to तेनुपसङ्कमतुte·nu·pa·saṅ·ka·ma·tu अनुकम्पंa·nu·kam·paṃ उपादाया’ति।u·pā·dā·yā

Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti.

Sir, please go to Venerable Sāriputta out of sympathy.’
92

ताtā खोkho पन,pa·na सारिपुत्त,sā·ri·put·ta देवताde·va·tā दसपिda·sa·pi हुत्वाhut·vā वीसम्पिvī·sam·pi हुत्वाhut·vā तिंसम्पिtiṃ·sam·pi हुत्वाhut·vā चत्तालीसम्पिcat·tā·lī·sam·pi हुत्वाhut·vā पञ्ञासम्पिpañ·ñā·sam·pi हुत्वाhut·vā सट्ठिपिsaṭ·ṭhi·pi हुत्वाhut·vā आरग्गकोटिनितुदनमत्तेपिā·rag·ga·ko·ṭi·ni·tu·da·na·mat·te·pi तिट्ठन्ति,tiṭ·ṭhan·ti नna चca अञ्ञमञ्ञंañ·ña·mañ·ñaṃ ब्याबाधेन्ति।byā·bā·dhen·ti

Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti.

Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.
93

सियाsi·yā खोkho पन,pa·na सारिपुत्त,sā·ri·put·ta एवमस्स:e·va·mas·sa

Siyā kho pana, sāriputta, evamassa:

Sāriputta, you might think:
94

‘तत्थtat·tha नूनnū·na तासंtā·saṃ देवतानंde·va·tā·naṃ तथाta·thā चित्तंcit·taṃ भावितंbhā·vi·taṃ येनye·na ताtā देवताde·va·tā दसपिda·sa·pi हुत्वाhut·vā वीसम्पिvī·sam·pi हुत्वाhut·vā तिंसम्पिtiṃ·sam·pi हुत्वाhut·vā चत्तालीसम्पिcat·tā·lī·sam·pi हुत्वाhut·vā पञ्ञासम्पिpañ·ñā·sam·pi हुत्वाhut·vā सट्ठिपिsaṭ·ṭhi·pi हुत्वाhut·vā आरग्गकोटिनितुदनमत्तेपिā·rag·ga·ko·ṭi·ni·tu·da·na·mat·te·pi तिट्ठन्तिtiṭ·ṭhan·ti नna चca अञ्ञमञ्ञंañ·ña·mañ·ñaṃ ब्याबाधेन्ती’ति।byā·bā·dhen·tī

‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti.

‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’
95

नna खोkho पनेतं,pa·ne·taṃ सारिपुत्त,sā·ri·put·ta एवंe·vaṃ दट्ठब्बं।daṭ·ṭhab·baṃ

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

But you should not see it like this.
96

इधेवi·dhe·va खो,kho सारिपुत्त,sā·ri·put·ta तासंtā·saṃ देवतानंde·va·tā·naṃ तथाta·thā चित्तंcit·taṃ भावितं,bhā·vi·taṃ येनye·na ताtā देवताde·va·tā दसपिda·sa·pi हुत्वाhut·vā …पे…pe नna चca अञ्ञमञ्ञंañ·ña·mañ·ñaṃ ब्याबाधेन्ति।byā·bā·dhen·ti

Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti.

It was right here that those deities developed their minds.
97

तस्मातिह,tas·mā·ti·ha सारिपुत्त,sā·ri·put·ta एवंe·vaṃ सिक्खितब्बं:sik·khi·tab·baṃ

Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ:

So you should train like this:
98

‘सन्तिन्द्रियाsan·tin·dri·yā भविस्सामbha·vis·sā·ma सन्तमानसा’ति।san·ta·mā·na·sā

‘santindriyā bhavissāma santamānasā’ti.

‘We shall have peaceful faculties and peaceful minds.’
99

एवञ्हिe·vañ·hi वो,vo सारिपुत्त,sā·ri·put·ta सिक्खितब्बं।sik·khi·tab·baṃ

Evañhi vo, sāriputta, sikkhitabbaṁ.

That’s how you should train.
100

‘सन्तिन्द्रियानञ्हिsan·tin·dri·yā·nañ·hi वो,vo सारिपुत्त,sā·ri·put·ta सन्तमानसानंsan·ta·mā·na·sā·naṃ सन्तंयेवsan·taṃ·ye·va कायकम्मंkā·ya·kam·maṃ भविस्सतिbha·vis·sa·ti सन्तंsan·taṃ वचीकम्मंva·cī·kam·maṃ सन्तंsan·taṃ मनोकम्मं।ma·no·kam·maṃ

‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ.

When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking:
101

सन्तंयेवsan·taṃ·ye·va उपहारंu·pa·hā·raṃ उपहरिस्सामu·pa·ha·ris·sā·ma सब्रह्मचारीसू’ति।sab·rah·ma·cā·rī·sū

Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti.

‘We shall present the gift of peace to our spiritual companions.’
102

‘एवञ्हिe·vañ·hi वो,vo सारिपुत्त,sā·ri·put·ta सिक्खितब्बं।sik·khi·tab·baṃ

‘Evañhi vo, sāriputta, sikkhitabbaṁ.

That’s how you should train.
103

अनस्सुंa·nas·suṃ खो,kho सारिपुत्त,sā·ri·put·ta अञ्ञतित्थियाañ·ña·tit·thi·yā परिब्बाजकाpa·rib·bā·ja·kā येye इमंi·maṃ धम्मपरियायंdham·ma·pa·ri·yā·yaṃ नास्सोसुन्’”ति।nās·so·sun

Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti.

Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.”
104

37

37

37
105

एवंe·vaṃ मेme सुतं—su·taṃ

Evaṁ me sutaṁ—

So I have heard.
106

एकंe·kaṃ समयंsa·ma·yaṃ आयस्माā·yas·mā महाकच्चानोma·hā·kac·cā·no वरणायंva·ra·ṇā·yaṃ विहरतिvi·ha·ra·ti भद्दसारितीरे।bhad·da·sā·ri·tī·re

ekaṁ samayaṁ āyasmā mahākaccāno varaṇāyaṁ viharati bhaddasāritīre.

At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.
107

अथa·tha खोkho आरामदण्डोā·rā·ma·daṇ·ḍo ब्राह्मणोbrāh·ma·ṇo येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मताā·yas·ma·tā महाकच्चानेनma·hā·kac·cā·ne·na सद्धिंsad·dhiṃ सम्मोदि।sam·mo·di

Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi.

Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him.
108

सम्मोदनीयंsam·mo·da·nī·yaṃ कथंka·thaṃ सारणीयंsā·ra·ṇī·yaṃ वीतिसारेत्वाvī·ti·sā·ret·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आरामदण्डोā·rā·ma·daṇ·ḍo ब्राह्मणोbrāh·ma·ṇo आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतदवोच:e·ta·da·vo·ca

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:

When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:
109

“कोko नुnu खो,kho भोbho कच्चान,kac·cā·na हेतुhe·tu कोko पच्चयोpac·ca·yo येनye·na खत्तियापिkhat·ti·yā·pi खत्तियेहिkhat·ti·ye·hi विवदन्ति,vi·va·dan·ti ब्राह्मणापिbrāh·ma·ṇā·pi ब्राह्मणेहिbrāh·ma·ṇe·hi विवदन्ति,vi·va·dan·ti गहपतिकापिga·ha·pa·ti·kā·pi गहपतिकेहिga·ha·pa·ti·ke·hi विवदन्ती”ति?vi·va·dan·tī

“ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti?

“What is the cause, worthy Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”
110

“कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानहेतुkā·ma·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·na·he·tu खो,kho ब्राह्मण,brāh·ma·ṇa खत्तियापिkhat·ti·yā·pi खत्तियेहिkhat·ti·ye·hi विवदन्ति,vi·va·dan·ti ब्राह्मणापिbrāh·ma·ṇā·pi ब्राह्मणेहिbrāh·ma·ṇe·hi विवदन्ति,vi·va·dan·ti गहपतिकापिga·ha·pa·ti·kā·pi गहपतिकेहिga·ha·pa·ti·ke·hi विवदन्ती”ति।vi·va·dan·tī

“Kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti.

“It is because of their insistence on sensual desire, their shackles, avarice, and attachment, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”
111

“कोko पन,pa·na भोbho कच्चान,kac·cā·na हेतुhe·tu कोko पच्चयोpac·ca·yo येनye·na समणापिsa·ma·ṇā·pi समणेहिsa·ma·ṇe·hi विवदन्ती”ति?vi·va·dan·tī

“Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī”ti?

“What is the cause, worthy Kaccāna, what is the reason why ascetics fight with ascetics?”
112

“दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानहेतुdiṭ·ṭhi·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·na·he·tu खो,kho ब्राह्मण,brāh·ma·ṇa समणापिsa·ma·ṇā·pi समणेहिsa·ma·ṇe·hi विवदन्ती”ति।vi·va·dan·tī

“Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti.

“It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.”
113

“अत्थिat·thi पन,pa·na भोbho कच्चान,kac·cā·na कोचिko·ci लोकस्मिंlo·kas·miṃ योyo इमञ्चेवi·mañ·ce·va कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंkā·ma·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो,sa·ma·tik·kan·to इमञ्चi·mañ·ca दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंdiṭ·ṭhi·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो”ति?sa·ma·tik·kan·to

“Atthi pana, bho kaccāna, koci lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?

“Worthy Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”
114

“अत्थि,at·thi ब्राह्मण,brāh·ma·ṇa लोकस्मिंlo·kas·miṃ योyo इमञ्चेवi·mañ·ce·va कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंkā·ma·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो,sa·ma·tik·kan·to इमञ्चi·mañ·ca दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंdiṭ·ṭhi·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो”ति।sa·ma·tik·kan·to

“Atthi, brāhmaṇa, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

“There is, brahmin.”
115

“कोko पनpa·na सो,so भोbho कच्चान,kac·cā·na लोकस्मिंlo·kas·miṃ योyo इमञ्चेवi·mañ·ce·va कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंkā·ma·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो,sa·ma·tik·kan·to इमञ्चi·mañ·ca दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंdiṭ·ṭhi·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो”ति?sa·ma·tik·kan·to

“Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti?

“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”
116

“अत्थि,at·thi ब्राह्मण,brāh·ma·ṇa पुरत्थिमेसुpu·rat·thi·me·su जनपदेसुja·na·pa·de·su सावत्थीsā·vat·thī नामnā·ma नगरं।na·ga·raṃ

“Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṁ.

“In the eastern lands there is a city named Sāvatthī.
117

तत्थtat·tha सोso भगवाbha·ga·vā एतरहिe·ta·ra·hi विहरतिvi·ha·ra·ti अरहंa·ra·haṃ सम्मासम्बुद्धो।sam·mā·sam·bud·dho

Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho.

There the Blessed One is now staying, the perfected one, the fully awakened Buddha.
118

सोso हि,hi ब्राह्मण,brāh·ma·ṇa भगवाbha·ga·vā इमञ्चेवi·mañ·ce·va कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंkā·ma·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो,sa·ma·tik·kan·to इमञ्चi·mañ·ca दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंdiṭ·ṭhi·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो”ति।sa·ma·tik·kan·to

So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”
119

एवंe·vaṃ वुत्ते,vut·te आरामदण्डोā·rā·ma·daṇ·ḍo ब्राह्मणोbrāh·ma·ṇo उट्ठायासनाuṭ·ṭhā·yā·sa·nā एकंसंe·kaṃ·saṃ उत्तरासङ्गंut·ta·rā·saṅ·gaṃ करित्वाka·rit·vā दक्खिणंdak·khi·ṇaṃ जाणुमण्डलंjā·ṇu·maṇ·ḍa·laṃ पथवियंpa·tha·vi·yaṃ निहन्त्वाni·han·tvā येनye·na भगवाbha·ga·vā तेनञ्जलिंte·nañ·ja·liṃ पणामेत्वाpa·ṇā·met·vā तिक्खत्तुंtik·khat·tuṃ उदानंu·dā·naṃ उदानेसि:u·dā·ne·si

Evaṁ vutte, ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:

When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:
120

“नमोna·mo तस्सtas·sa भगवतोbha·ga·va·to अरहतोa·ra·ha·to सम्मासम्बुद्धस्स।sam·mā·sam·bud·dhas·sa

“Namo tassa bhagavato arahato sammāsambuddhassa.

“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
121

नमोna·mo तस्सtas·sa भगवतोbha·ga·va·to अरहतोa·ra·ha·to सम्मासम्बुद्धस्स।sam·mā·sam·bud·dhas·sa

Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
122

नमोna·mo तस्सtas·sa भगवतोbha·ga·va·to अरहतोa·ra·ha·to सम्मासम्बुद्धस्स।sam·mā·sam·bud·dhas·sa

Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
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योyo हिhi सोso भगवाbha·ga·vā इमञ्चेवi·mañ·ce·va कामरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंkā·ma·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो,sa·ma·tik·kan·to इमञ्चi·mañ·ca दिट्ठिरागाभिनिवेसविनिबन्धपलिगेधपरियुट्ठानज्झोसानंdiṭ·ṭhi·rā·gā·bhi·ni·ve·sa·vi·ni·ban·dha·pa·li·ge·dha·pa·ri·yuṭ·ṭhā·naj·jho·sā·naṃ समतिक्कन्तो”ति।sa·ma·tik·kan·to

Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti.

He who has gone beyond the insistence on sensual desire and the insistence on views.
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“अभिक्कन्तं,a·bhik·kan·taṃ भोbho कच्चान,kac·cā·na अभिक्कन्तं,a·bhik·kan·taṃ भोbho कच्चान।kac·cā·na

“Abhikkantaṁ, bho kaccāna, abhikkantaṁ, bho kaccāna.

Excellent, worthy Kaccāna! Excellent!
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सेय्यथापि,sey·ya·thā·pi भोbho कच्चान,kac·cā·na निक्कुज्जितंnik·kuj·ji·taṃ वाvā उक्कुज्जेय्य,uk·kuj·jey·ya पटिच्छन्नंpa·ṭic·chan·naṃ वाvā विवरेय्य,vi·va·rey·ya मूळ्हस्सmū·ḷhas·sa वाvā मग्गंmag·gaṃ आचिक्खेय्य;ā·cik·khey·ya अन्धकारेan·dha·kā·re वाvā तेलपज्जोतंte·la·paj·jo·taṃ धारेय्य:dhā·rey·ya ‘चक्खुमन्तोcak·khu·man·to रूपानिrū·pā·ni दक्खन्ती’ति;dak·khan·tī एवमेवंe·va·me·vaṃ भोताbho·tā कच्चानेनkac·cā·ne·na अनेकपरियायेनa·ne·ka·pa·ri·yā·ye·na धम्मोdham·mo पकासितो।pa·kā·si·to

Seyyathāpi, bho kaccāna, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya; andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā kaccānena 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 clear eyes can see what’s there, the worthy Kaccāna has made the teaching clear in many ways.
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एसाहं,e·sā·haṃ भोbho कच्चान,kac·cā·na तंtaṃ भवन्तंbha·van·taṃ गोतमंgo·ta·maṃ सरणंsa·ra·ṇaṃ गच्छामिgac·chā·mi धम्मञ्चdham·mañ·ca भिक्खुसङ्घञ्च।bhik·khu·saṅ·ghañ·ca

Esāhaṁ, bho kaccāna, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.
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उपासकंu·pā·sa·kaṃ मंmaṃ भवंbha·vaṃ कच्चानोkac·cā·no धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतंpā·ṇu·pe·taṃ सरणंsa·ra·ṇaṃ गतन्”ति।ga·tan

Upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.”
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एकंe·kaṃ समयंsa·ma·yaṃ आयस्माā·yas·mā महाकच्चानोma·hā·kac·cā·no मधुरायंma·dhu·rā·yaṃ विहरतिvi·ha·ra·ti गुन्दावने।gun·dā·va·ne

Ekaṁ samayaṁ āyasmā mahākaccāno madhurāyaṁ viharati gundāvane.

At one time Venerable Mahākaccāna was staying near Madhurā in the Nut Grass Grove.
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अथa·tha खोkho कन्दरायनोkan·da·rā·ya·no ब्राह्मणोbrāh·ma·ṇo येनायस्माye·nā·yas·mā महाकच्चानोma·hā·kac·cā·no तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā आयस्मताā·yas·ma·tā महाकच्चानेनma·hā·kac·cā·ne·na सद्धिंsad·dhiṃ …पे…pe एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho कन्दरायनोkan·da·rā·ya·no ब्राह्मणोbrāh·ma·ṇo आयस्मन्तंā·yas·man·taṃ महाकच्चानंma·hā·kac·cā·naṃ एतदवोच:e·ta·da·vo·ca

Atha kho kandarāyano brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ …pe… ekamantaṁ nisinno kho kandarāyano brāhmaṇo āyasmantaṁ mahākaccānaṁ etadavoca:

Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna:
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“सुतंsu·taṃ मेतं,me·taṃ भोbho कच्चान,kac·cā·na ‘नna समणोsa·ma·ṇo कच्चानोkac·cā·no ब्राह्मणेbrāh·ma·ṇe जिण्णेjiṇ·ṇe वुद्धेvud·dhe महल्लकेma·hal·la·ke अद्धगतेad·dha·ga·te वयोअनुप्पत्तेva·yo·a·nup·pat·te अभिवादेतिa·bhi·vā·de·ti वाvā पच्चुट्ठेतिpac·cuṭ·ṭhe·ti वाvā आसनेनā·sa·ne·na वाvā निमन्तेती’ति।ni·man·te·tī

“sutaṁ metaṁ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti.

“I have heard, worthy Kaccāna, that the ascetic Kaccāna doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
132

तयिदं,ta·yi·daṃ भोbho कच्चान,kac·cā·na तथेव?ta·the·va

Tayidaṁ, bho kaccāna, tatheva?

And this is indeed the case,
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नna हिhi भवंbha·vaṃ कच्चानोkac·cā·no ब्राह्मणेbrāh·ma·ṇe जिण्णेjiṇ·ṇe वुद्धेvud·dhe महल्लकेma·hal·la·ke अद्धगतेad·dha·ga·te वयोअनुप्पत्तेva·yo·a·nup·pat·te अभिवादेतिa·bhi·vā·de·ti वाvā पच्चुट्ठेतिpac·cuṭ·ṭhe·ti वाvā आसनेनā·sa·ne·na वाvā निमन्तेति।ni·man·te·ti

Na hi bhavaṁ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.

for the ascetic Kaccāna does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
134

तयिदं,ta·yi·daṃ भोbho कच्चान,kac·cā·na नna सम्पन्नमेवा”ति।sam·pan·na·me·vā

Tayidaṁ, bho kaccāna, na sampannamevā”ti.

This is not appropriate, worthy Kaccāna.”
135

“अत्थि,at·thi ब्राह्मण,brāh·ma·ṇa तेनte·na भगवताbha·ga·va·tā जानताjā·na·tā पस्सताpas·sa·tā अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na वुद्धभूमिvud·dha·bhū·mi चca अक्खाताak·khā·tā दहरभूमिda·ha·ra·bhū·mi च।ca

“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca.

“There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
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वुद्धोvud·dho चेपि,ce·pi ब्राह्मण,brāh·ma·ṇa होतिho·ti आसीतिकोā·sī·ti·ko वाvā नावुतिकोnā·vu·ti·ko वाvā वस्ससतिकोvas·sa·sa·ti·ko वाvā जातिया,jā·ti·yā सोso चca कामेkā·me परिभुञ्जतिpa·ri·bhuñ·ja·ti काममज्झावसतिkā·ma·maj·jhā·va·sa·ti कामपरिळाहेनkā·ma·pa·ri·ḷā·he·na परिडय्हतिpa·ri·ḍay·ha·ti कामवितक्केहिkā·ma·vi·tak·ke·hi खज्जतिkhaj·ja·ti कामपरियेसनायkā·ma·pa·ri·ye·sa·nā·ya उस्सुको।us·su·ko

Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko.

If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more,
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अथa·tha खोkho सोso बालोbā·lo नna थेरोत्वेवthe·rot·ve·va सङ्ख्यंsaṅ·khyaṃ गच्छति।gac·cha·ti

Atha kho so bālo na therotveva saṅkhyaṁ gacchati.

they are reckoned as a child, not a senior.
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दहरोda·ha·ro चेपि,ce·pi ब्राह्मण,brāh·ma·ṇa होतिho·ti युवाyu·vā सुसुकाळकेसोsu·su·kā·ḷa·ke·so भद्रेनbhad·re·na योब्बनेनyob·ba·ne·na समन्नागतोsa·man·nā·ga·to पठमेनpa·ṭha·me·na वयसा।va·ya·sā

Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.

If a youth, young, with pristine black hair, blessed with youth, in the prime of life,
139

सोso चca नna कामेkā·me परिभुञ्जतिpa·ri·bhuñ·ja·ti नna काममज्झावसति,kā·ma·maj·jhā·va·sa·ti नna कामपरिळाहेनkā·ma·pa·ri·ḷā·he·na परिडय्हति,pa·ri·ḍay·ha·ti नna कामवितक्केहिkā·ma·vi·tak·ke·hi खज्जति,khaj·ja·ti नna कामपरियेसनायkā·ma·pa·ri·ye·sa·nā·ya उस्सुको।us·su·ko

So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko.

does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more,
140

अथa·tha खोkho सोso पण्डितोpaṇ·ḍi·to थेरोत्वेवthe·rot·ve·va सङ्ख्यंsaṅ·khyaṃ गच्छती”ति।gac·cha·tī

Atha kho so paṇḍito therotveva saṅkhyaṁ gacchatī”ti.

they are reckoned as astute, a senior.”
141

एवंe·vaṃ वुत्ते,vut·te कन्दरायनोkan·da·rā·ya·no ब्राह्मणोbrāh·ma·ṇo उट्ठायासनाuṭ·ṭhā·yā·sa·nā एकंसंe·kaṃ·saṃ उत्तरासङ्गंut·ta·rā·saṅ·gaṃ करित्वाka·rit·vā दहरानंda·ha·rā·naṃ सतंsa·taṃ भिक्खूनंbhik·khū·naṃ पादेpā·de सिरसाsi·ra·sā वन्दति:van·da·ti

Evaṁ vutte, kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā daharānaṁ sataṁ bhikkhūnaṁ pāde sirasā vandati:

When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head to the feet of the young mendicants, saying,
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“वुद्धाvud·dhā भवन्तो,bha·van·to वुद्धभूमियंvud·dha·bhū·mi·yaṃ ठिता।ṭhi·tā

“vuddhā bhavanto, vuddhabhūmiyaṁ ṭhitā.

“The good fellows are elders, at the stage of the elder;
143

दहराda·ha·rā मयं,ma·yaṃ दहरभूमियंda·ha·ra·bhū·mi·yaṃ ठिता”ति।ṭhi·tā

Daharā mayaṁ, daharabhūmiyaṁ ṭhitā”ti.

we are youths, at the stage of youth.
144

“अभिक्कन्तं,a·bhik·kan·taṃ भोbho कच्चानkac·cā·na …पे…pe उपासकंu·pā·sa·kaṃ मंmaṃ भवंbha·vaṃ कच्चानोkac·cā·no धारेतुdhā·re·tu अज्जतग्गेaj·ja·tag·ge पाणुपेतंpā·ṇu·pe·taṃ सरणंsa·ra·ṇaṃ गतन्”ति।ga·tan

“Abhikkantaṁ, bho kaccāna …pe… upāsakaṁ maṁ bhavaṁ kaccāno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Excellent, worthy Kaccāna! … From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.”
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“यस्मिं,yas·miṃ भिक्खवे,bhik·kha·ve समयेsa·ma·ye चोराco·rā बलवन्तोba·la·van·to होन्ति,hon·ti राजानोrā·jā·no तस्मिंtas·miṃ समयेsa·ma·ye दुब्बलाdub·ba·lā होन्ति।hon·ti

“Yasmiṁ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṁ samaye dubbalā honti.

“At a time when bandits are strong, kings are weak.
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तस्मिं,tas·miṃ भिक्खवे,bhik·kha·ve समयेsa·ma·ye रञ्ञोrañ·ño नna फासुphā·su होतिho·ti अतियातुंa·ti·yā·tuṃ वाvā निय्यातुंniy·yā·tuṃ वाvā पच्चन्तिमेpac·can·ti·me वाvā जनपदेja·na·pa·de अनुसञ्ञातुं।a·nu·sañ·ñā·tuṃ

Tasmiṁ, bhikkhave, samaye rañño na phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ.

Then the king is not at ease when going out or coming back or when touring the provinces.
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ब्राह्मणगहपतिकानम्पिbrāh·ma·ṇa·ga·ha·pa·ti·kā·nam·pi तस्मिंtas·miṃ समयेsa·ma·ye नna फासुphā·su होतिho·ti अतियातुंa·ti·yā·tuṃ वाvā निय्यातुंniy·yā·tuṃ वाvā बाहिरानिbā·hi·rā·ni वाvā कम्मन्तानिkam·man·tā·ni पटिवेक्खितुं।pa·ṭi·vek·khi·tuṃ

Brāhmaṇagahapatikānampi tasmiṁ samaye na phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ.

The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their external business activities.
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एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve यस्मिंyas·miṃ समयेsa·ma·ye पापभिक्खूpā·pa·bhik·khū बलवन्तोba·la·van·to होन्ति,hon·ti पेसलाpe·sa·lā भिक्खूbhik·khū तस्मिंtas·miṃ समयेsa·ma·ye दुब्बलाdub·ba·lā होन्ति।hon·ti

Evamevaṁ kho, bhikkhave, yasmiṁ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṁ samaye dubbalā honti.

In the same way, at a time when bad mendicants are strong, good-hearted mendicants are weak.
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तस्मिं,tas·miṃ भिक्खवे,bhik·kha·ve समयेsa·ma·ye पेसलाpe·sa·lā भिक्खूbhik·khū तुण्हीभूताtuṇ·hī·bhū·tā तुण्हीभूतावtuṇ·hī·bhū·tā·va सङ्घमज्झेsaṅ·gha·maj·jhe सङ्कसायन्तिsaṅ·ka·sā·yan·ti पच्चन्तिमेpac·can·ti·me वाvā जनपदेja·na·pa·de अच्छन्ति।ac·chan·ti

Tasmiṁ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti paccantime vā janapade acchanti.

Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands.
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तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve होतिho·ti बहुजनाहितायba·hu·ja·nā·hi·tā·ya बहुजनासुखाय,ba·hu·ja·nā·su·khā·ya बहुनोba·hu·no जनस्सja·nas·sa अनत्थायa·nat·thā·ya अहितायa·hi·tā·ya दुक्खायduk·khā·ya देवमनुस्सानं।de·va·ma·nus·sā·naṃ

Tayidaṁ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

This is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.
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यस्मिं,yas·miṃ भिक्खवे,bhik·kha·ve समयेsa·ma·ye राजानोrā·jā·no बलवन्तोba·la·van·to होन्ति,hon·ti चोराco·rā तस्मिंtas·miṃ समयेsa·ma·ye दुब्बलाdub·ba·lā होन्ति।hon·ti

Yasmiṁ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṁ samaye dubbalā honti.

At a time when kings are strong, bandits are weak.
153

तस्मिं,tas·miṃ भिक्खवे,bhik·kha·ve समयेsa·ma·ye रञ्ञोrañ·ño फासुphā·su होतिho·ti अतियातुंa·ti·yā·tuṃ वाvā निय्यातुंniy·yā·tuṃ वाvā पच्चन्तिमेpac·can·ti·me वाvā जनपदेja·na·pa·de अनुसञ्ञातुं।a·nu·sañ·ñā·tuṃ

Tasmiṁ, bhikkhave, samaye rañño phāsu hoti atiyātuṁ vā niyyātuṁ vā paccantime vā janapade anusaññātuṁ.

Then the king is at ease when going out or coming back or when inspecting the provinces.
154

ब्राह्मणगहपतिकानम्पिbrāh·ma·ṇa·ga·ha·pa·ti·kā·nam·pi तस्मिंtas·miṃ समयेsa·ma·ye फासुphā·su होतिho·ti अतियातुंa·ti·yā·tuṃ वाvā निय्यातुंniy·yā·tuṃ वाvā बाहिरानिbā·hi·rā·ni वाvā कम्मन्तानिkam·man·tā·ni पटिवेक्खितुं।pa·ṭi·vek·khi·tuṃ

Brāhmaṇagahapatikānampi tasmiṁ samaye phāsu hoti atiyātuṁ vā niyyātuṁ vā bāhirāni vā kammantāni paṭivekkhituṁ.

The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their external business activities.
155

एवमेवंe·va·me·vaṃ खो,kho भिक्खवे,bhik·kha·ve यस्मिंyas·miṃ समयेsa·ma·ye पेसलाpe·sa·lā भिक्खूbhik·khū बलवन्तोba·la·van·to होन्ति,hon·ti पापभिक्खूpā·pa·bhik·khū तस्मिंtas·miṃ समयेsa·ma·ye दुब्बलाdub·ba·lā होन्ति।hon·ti

Evamevaṁ kho, bhikkhave, yasmiṁ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṁ samaye dubbalā honti.

In the same way, at a time when good-hearted mendicants are strong, bad mendicants are weak.
156

तस्मिं,tas·miṃ भिक्खवे,bhik·kha·ve समयेsa·ma·ye पापभिक्खूpā·pa·bhik·khū तुण्हीभूताtuṇ·hī·bhū·tā तुण्हीभूतावtuṇ·hī·bhū·tā·va सङ्घमज्झेsaṅ·gha·maj·jhe सङ्कसायन्ति,saṅ·ka·sā·yan·ti येनye·na वाvā पनpa·na तेनte·na पक्कमन्ति।pak·ka·man·ti

Tasmiṁ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti.

Then the bad mendicants continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other.
157

तयिदं,ta·yi·daṃ भिक्खवे,bhik·kha·ve होतिho·ti बहुजनहितायba·hu·ja·na·hi·tā·ya बहुजनसुखाय,ba·hu·ja·na·su·khā·ya बहुनोba·hu·no जनस्सja·nas·sa अत्थायat·thā·ya हितायhi·tā·ya सुखायsu·khā·ya देवमनुस्सानन्”ति।de·va·ma·nus·sā·nan

Tayidaṁ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

This is for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”
158

40

40

40
159

“द्विन्नाहं,dvin·nā·haṃ भिक्खवे,bhik·kha·ve मिच्छापटिपत्तिंmic·chā·pa·ṭi·pat·tiṃ नna वण्णेमि,vaṇ·ṇe·mi गिहिस्सgi·his·sa वाvā पब्बजितस्सpab·ba·ji·tas·sa वा।vā

“Dvinnāhaṁ, bhikkhave, micchāpaṭipattiṁ na vaṇṇemi, gihissa vā pabbajitassa vā.

“Mendicants, I don’t praise wrong practice for these two, for laypeople and renunciates.
160

गिहीgi·hī वा,vā भिक्खवे,bhik·kha·ve पब्बजितोpab·ba·ji·to वाvā मिच्छापटिपन्नोmic·chā·pa·ṭi·pan·no मिच्छापटिपत्ताधिकरणहेतुmic·chā·pa·ṭi·pat·tā·dhi·ka·ra·ṇa·he·tu नna आराधकोā·rā·dha·ko होतिho·ti ञायंñā·yaṃ धम्मंdham·maṃ कुसलं।ku·sa·laṃ

Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ.

Because of wrong practice, neither laypeople nor renunciates succeed in completing the system of the skillful teaching.
161

द्विन्नाहं,dvin·nā·haṃ भिक्खवे,bhik·kha·ve सम्मापटिपत्तिंsam·mā·pa·ṭi·pat·tiṃ वण्णेमि,vaṇ·ṇe·mi गिहिस्सgi·his·sa वाvā पब्बजितस्सpab·ba·ji·tas·sa वा।vā

Dvinnāhaṁ, bhikkhave, sammāpaṭipattiṁ vaṇṇemi, gihissa vā pabbajitassa vā.

I praise right practice for these two, for laypeople and renunciates.
162

गिहीgi·hī वा,vā भिक्खवे,bhik·kha·ve पब्बजितोpab·ba·ji·to वाvā सम्मापटिपन्नोsam·mā·pa·ṭi·pan·no सम्मापटिपत्ताधिकरणहेतुsam·mā·pa·ṭi·pat·tā·dhi·ka·ra·ṇa·he·tu आराधकोā·rā·dha·ko होतिho·ti ञायंñā·yaṃ धम्मंdham·maṃ कुसलन्”ति।ku·sa·lan

Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.

Because of right practice, both laypeople and renunciates succeed in completing the system of the skillful teaching.”
163

41

41

41
164

“येye ते,te भिक्खवे,bhik·kha·ve भिक्खूbhik·khū दुग्गहितेहिdug·ga·hi·te·hi सुत्तन्तेहिsut·tan·te·hi ब्यञ्जनप्पतिरूपकेहिbyañ·ja·nap·pa·ti·rū·pa·ke·hi अत्थञ्चat·thañ·ca धम्मञ्चdham·mañ·ca पटिबाहन्तिpa·ṭi·bā·han·ti ते,te भिक्खवे,bhik·kha·ve भिक्खूbhik·khū बहुजनाहितायba·hu·ja·nā·hi·tā·ya पटिपन्नाpa·ṭi·pan·nā बहुजनासुखाय,ba·hu·ja·nā·su·khā·ya बहुनोba·hu·no जनस्सja·nas·sa अनत्थायa·nat·thā·ya अहितायa·hi·tā·ya दुक्खायduk·khā·ya देवमनुस्सानं।de·va·ma·nus·sā·naṃ

“Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ.

“Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.
165

बहुञ्चba·huñ·ca ते,te भिक्खवे,bhik·kha·ve भिक्खूbhik·khū अपुञ्ञंa·puñ·ñaṃ पसवन्ति,pa·sa·van·ti तेte चिमंci·maṃ सद्धम्मंsad·dham·maṃ अन्तरधापेन्ति।an·ta·ra·dhā·pen·ti

Bahuñca te, bhikkhave, bhikkhū apuññaṁ pasavanti, te cimaṁ saddhammaṁ antaradhāpenti.

They brim with much wickedness and make the true teaching disappear.
166

येye ते,te भिक्खवे,bhik·kha·ve भिक्खूbhik·khū सुग्गहितेहिsug·ga·hi·te·hi सुत्तन्तेहिsut·tan·te·hi ब्यञ्जनप्पतिरूपकेहिbyañ·ja·nap·pa·ti·rū·pa·ke·hi अत्थञ्चat·thañ·ca धम्मञ्चdham·mañ·ca अनुलोमेन्तिa·nu·lo·men·ti ते,te भिक्खवे,bhik·kha·ve भिक्खूbhik·khū बहुजनहितायba·hu·ja·na·hi·tā·ya पटिपन्नाpa·ṭi·pan·nā बहुजनसुखाय,ba·hu·ja·na·su·khā·ya बहुनोba·hu·no जनस्सja·nas·sa अत्थायat·thā·ya हितायhi·tā·ya सुखायsu·khā·ya देवमनुस्सानं।de·va·ma·nus·sā·naṃ

Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṁ.

But by memorizing the discourses well, not taking only a semblance of the phrasing, some mendicants conform to the meaning and the teaching. They act for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.
167

बहुञ्चba·huñ·ca ते,te भिक्खवे,bhik·kha·ve भिक्खूbhik·khū पुञ्ञंpuñ·ñaṃ पसवन्ति,pa·sa·van·ti तेte चिमंci·maṃ सद्धम्मंsad·dham·maṃ ठपेन्ती”ति।ṭha·pen·tī

Bahuñca te, bhikkhave, bhikkhū puññaṁ pasavanti, te cimaṁ saddhammaṁ ṭhapentī”ti.

They brim with much merit and make the true teaching continue.”
168

समचित्तवग्गोsa·ma·cit·ta·vag·go चतुत्थो।ca·tut·tho

Samacittavaggo catuttho.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.