HANDBOOK Project for Creation and Transfer Knowledge on Translated Buddhism Tipitaka to Global Community

HANDBOOK Project for Creation and Transfer Knowledge on Translated Buddhism Tipitaka to Global Community Phase 3

HANDBOOK Project for Creation and Transfer Knowledge on Translated Buddhism Tipitaka to Global Community Phase 3

Topic page Chapter 1 Introduction 1 Chapter 2 Suttantapiṭaka Dīghanikāya Sīlakhandhavagga Translated 13 Tipiṭaka Book 9 Sutta Volume 1 Chapter 3 Suttantapiṭaka, Dīghanakāya, Mahāvagga Tipiṭaka Translation 51 Book 10 Sutta Volume 2 Chapter 4 Suttantapiṭaka, Dīghanikāya, Pāṭikavagga (Pātikavagga) 91 Tipiṭaka, Translated Version, Book 11 Sutta Volume 3

1 Chapter 1 Tipiṭaka Introduction Tipiṭaka is considered as the significant Buddhism scripture for Buddhist monks, novices and Buddhist lay to study. The objective of setting up Tipiṭaka is to enable the learners to perceive thoroughly the Buddhist Doctrine and the Discipline (Dhamma-Vinaya) and apply them to correct practice on what the Buddha had taught. The word “Tipiṭaka” is the scripture that means 3 pitakas (basket, text, canon) or The Three baskets, The Pali Canon1. The Tipiṭaka is described in Magadha language, being considered as a language perfect in both content and alphabet2. So anybody who wants to learn Tipiṭaka texts has to begin with Magadha orthography acquisition. This is according to linguistic principle, any language with the compilement of the Buddha Teachings but rather the preservation of the compiled Teachings. According to the explanation of Rehearsal written by Phra Brahmagunabhorn in “Dictionary of Buddhist Terms (ibid) “the Later Rehearsal up to now means the meeting to investigate and ratify in order to keep Tipiṭaka to be purest, perfect and correct.” Since Pali language does not have alphabets, during the reign of King Asoka, Prakrits language was transcribed with “Brahmi” alphabets. The first set of alphabets to record Buddhist texts was “Singhalese” alphabets or Sri Lanka. Later, the countries that believe in Buddhism have transcribed Pali texts from Tipiṭaka books into their own alphabet systems. Now, there are many alphabetical transcription patterns for Pali Texts; i.e., Brahmi, Devanagari, Lanna, Khmer, Thai, Mon, Romanized, etc. 1 Dictionary of Buddhism, Phra Rajavaramuni (P.A. Payutto), published to propagate as free Dhamma, Mahachulalongkornrajavidyalaya, 1985 2 The details can be studied from “The Foreword,” Tipitaka Texts, Thai Volumes, Mahachulalongkornrajavidyalaya Versions, 1996

2 Tipiṭaka essence and categorization According to definitions of Tipiṭaka, one has been concluded as “The Scripture that keeps the word of the Buddha, that is the Buddha Teachings. The categories and rehearsal for completion have been worked out and succeeded in form of oral tradition.” In 460 B.E., the inscription with existing written form, the orthography is the first step of learning. However, Magadha language used in Tipiṭaka explanation, spoken in the biggest region of North India during the Buddha Era, did not have written form, the Magadha orthography then could not be studied. The Buddha used Magadha language spoken in Magadha Region at that time to proclaim Buddhism. The learning pattern was orally recited. The language that was used by the Buddha’s preaching then has been named “Pali” means “patterns.” The word is then recognized as “Pali language” instead of Magadha language. It is remarkable that in The Buddha Era, this was a language, containing orthography, which was called “Sanskrit” (means that is perfectly systematic and refined). Sanskrit language, historically, was created by an Indian scholar named “Paṇini.” He was the one who distinctly studied Indian Veda Texts. Paṇini had constructed beautifully grammar text called Asaḍādhayāyī. This has been considered as the first and the best grammar book in the world. Later, people named the grammar text created by Paṇini “Sanskrit language.” The explanation why the Buddha did not use Sanskrit for Buddhism Announcement but Magadha language instead was that Sanskirt was the sacred language only used among scholars especially among two casts of four castes of India (Brahmins-ceremonial heads, Kshatriyas-rulers, Vaishyas-merchants, Shudras-labors), who were Brahmins and Kshatriyas not for the other two: Vaishyas and Shudras. Moreover, Sanskrit was only for men not for women. The language then was a taboo for general application. The evolution of Sanskrit in India was explained in “Chronology of Buddhism in World Civilization” written by Phra Brahmagunabhorn (P.A. Payutto) as follows: “Around 1500-2000 B.C. (400-600 years before B.E.), the Arayan Tribe moved down for highland of Iran (Persia) invading and took over the land down to the Ganges River Basin. They brought with them Hinduism, Sanskrit language and caste

3 system.” From this description, The Arayan was practiced. In the Buddha Era, there were 3 ages of the Arayan language. 1. The Ancient Arayan. It was the language used in the 3 Vedas: Rigveda, Yajurveda, Samaveda: Atharaveda, including Upanishads Text. The writing system was “Brahmi script” using “Devanagari” alphabets. 2. The Middle Age Araya. It was considered as dialects used in different areas of the country. The language was called “Prakrits” language, taking another name as “Literary” language because it was used by some characters of Sanskrit plays. Such dialects spoken, taking the Middle Age Arayan language, as Magadhi (spoken in Magadha State, Maharashadrṁ, Sauraseṁ, etc. Pali, then was the dialect of the Middle Age Arayan language. 3. The Modern Arayan. This is the language used in the present time, being assumed it has been succeeded from Prakrits. Many Prakrits dialects are structurally different that cause some mutual misunderstanding. This is because of trading and other languages borrowing when communication. The Modern Arayan languages used in India are Hindi, Bengali, Panjapi, Marathi, Nepali, etc. The alphabets used are also succeeded from Devanagari. Considering historical succession, Pali language is included in one of Prakrits languages, being evolved from Veda language. Pali language was chosen by the Buddha from the language used in Magadha State called Magadhi to proclaim Buddhism. The grammar pattern was refined to be generally understood, called Pali (pattern). Later, the pattern had been named Pali language (means the language of Buddhism Proclaim). At the Buddha Era, according to the Indian scholars’ research, the language pattern (Pali) used was in 2 forms: one was Magadhi called “Suddha magadhi” used by the rulers or as official language, another was “Desiya” or “Prakrit,” used as the State dialect.

4 Pali Tipiṭaka Since Pali language, being the one the Buddha used in proclaiming Buddhism, did not have written alphabets, the compilement of the Buddha’s Teachings was memorized by heart named “Oral Tradition.” The pattern of compilement was called “Rehearsal” (A Council) (Saṅgīti in Pali). In “Dictionary of Buddhist Terms” by Phra Brahmagunabhorn (P.A. Payutto), 2015, the “Rehearsal was described as “Chanting Together,” the general convocation of the sangha in order to settle questions of doctrine and to fix the text of the Scriptures and set up as one pattern.” The compilement and categorization of the Buddha’s Teaching called “Dhammavinaya” was initiated as the guide and principle since the Buddha Era. Venerable Sariputta was appointed in the audience of the Buddha to explain the Buddha Dhamma to the monks. The explained Dhamma by Venerable Sariputta consisted of 7 categories called “Bodhipakkhiya dhamma 37” (The thirty seven qualities contributing to enlightenment). At that time, Venerable Sariputta introduced the assembly to perform rehearsal by citing the Dhamma categories from Category 1 to Category 10.3 Venerable Sariputta’s explanation at that time was called “Saṅgītisuta4” meant the Suta on rehearsal. After the Buddha Great Decease (Parinibbāna), there have been another 5 Rehearsals as follows: 1. The First Rehearsal was done 3 months after the Great Decease of the Buddha. Venerable Mahakassapa who was the Senior Monk, had invited 500 Arahants (the Holy Ones) to perform Rehearsal. The Rehearsal, having Venerable Mahakassapa to ask, Venerable Upāli to answer on Vinaya, Venerable Ananda to answer on Dhamma, was done at Sattapannaguha Cave, Vebharapebbata Mountain in Rajagaha City. King Ajatisattu was the Rehearsal Patron. It took 3 months to complete. 2. The Second Rehearsal was performed by Venerable Yasakandhakaputta. He invited 400 Arahants to the Rehearsal. Having Venerable Revata to ask, Venerable Sabbagāmī to answer, the Rehearsal was performed at Valikārama, Vesāli City, B.E. 100. King Kālāsokarāja was the Patron. It took 8 months to complete. 3 Phra Brahmagunabhorn also categorized the Dhamma in his book “Dictionary of Buddhism, 2015 4 D III

5 3. The Third Rehearsal consisted of 1,000 Arahants having Venerable Moggamalliputtatissathera the leader of practice. The venue was at Asokārama, Paṭaliputta City, in approximately 234 B.E. King Asoka was the Patron. The Rehearsal took 9 months. 4. The Fourth Rehearsal had 68,000 Buddhist monks, having Venerable Manindathera the leader and the one to ask. Venerable Ariṭṭha was the one to answer. The Rehearsal was performed at Thuparama, Anurajapuri City, Sri Lanka, in 236 B.E. King Devanampiyatissa was the Patron. The Rehearsal took 10 months. 5. The Fifth Rehearsal consisted of 500 Arahants, assembled to rehearse and afterwards to write with an iron stylus the Buddha Doctrine in palm leaves. The Rehearsal was performed at Ālokalenasathan in Malyajanapada, Sri Lanka, 450 B.E. King Vaṭṭagam Vaṭṭagamaṇīabhaya was the Patron. The rehearsals after the Fifth Rehearsal, that is having been performed after centuries of the Buddha Great Decease up to present time, are not counted as written forms. It can be, then, concluded that the transmission of the Buddha Teachings since the Buddha Era up to the present time for more than 2,500 years, has been succeeded. It is remarkable that Tipiṭaka, which is the Theravada Buddhist Text, is supposed to be the Buddha Teachings that are oldest, original, and most perfect. They are the texts succeeded sustainably up to the present time. The concept that the Buddha Teachings are Dhamma-Vinaya has been described in “Characteristics of Buddhism” by Phra Brahmagunabhorn (p.2) in concise terms. Characteristics of Dhamma-Vinaya Criteria In considering which Dhamma or Teaching is the Buddha Teaching, Phra Brahmagunabhorn in his book “Characteristics of Buddhism” has described “the eight characteristics of Dhamma-Vinaya” with concluded concept. According to Venerable explanation, the 8 characteristics of Dhamma-Vinaya justification that the Buddha said to Queen Mahapajagotami meant for:

6 1. Virāga (dispassion) 2. Visaṁyoga (detachment) 3. Apacaya (dismantling of defilements) 4. Appicchatā (fewness of desires) 5. Santuṭṭhi (contentment) 6. Paviveka (solitude) 7. Viriyārambha (the arousing of energy or effort) 8. Subharatā (being easy to support) On the matters, Phra Brahmagunabhorn explained that the study on the characteristics of Dhamma-Vinaya justification had to meet the mentioned 8 characteristics. Otherwise “it is not the Discipline; it is not the Dispensation of the Teacher, it is not the Buddha’s Teaching.” In the same book, on page 4, the seven criteria at the Doctrine and the Discipline (Dhamma-Vinaya) was described as another set of criteria. They were explained by the Buddha to the Venerable Upāli, (the senior monk the Buddha praised as the one being foremost among those in disciplinary matters (Vinayadhara). The seven criteria are meant for: 1. Ēkantanibbidā (utter disenchantment) 2. Virāga (dispassion) 3. Nirodha (extinction of suffering) 4. Upasama (subsiding) 5. Abhiññā (direct knowledge) 6. Sambodha (enlightenment) 7. Nibbhāna (extinction of defilement) If it is, it is the Doctrine and the Discipline, the Buddha Teachings. Otherwise, it is not.

7 Classification or Structure of Tipiṭaka (Scriptures of the Pali Canon) The definition in general of Tipiṭaka is “The scripture compiling the Buddha Teachings (including the original stories about Buddhism) in forms of 3 sets: Vinayapiṭaka, Suttantapiṭaka, and Abhidhammapiṭaka5. In Thailand, Tipiṭaka printed in Thai alphabets and in Romanized alphabets are arranged in 45 volumes. The 45 volumes of Tipiṭaka printed in Thai alphabets, are classified in threefolds: 1. Vinayapiṭaka (involves monastic rules, training rules for monks and female monks) are divided in 3 categories in 5 religious books, printed in 8 volumes. 2. Suttantapiṭaka (containing suta, compilement of the Buddha and senior monks’ explanation of dhamma that were adaptively given to suit particular individuals and occasions) are divided into 5 collections, printed in 25 volumes. 3. Abhidhammapiṭaka (compilation of the Buddha words, the quintessence of the Doctrine in purely academic terms, without reference to individuals and events) are divided into 7 texts, published in 12 volumes6. In Phra Brahmagunabhorn (P.A. Payutto)’s book “The Pali Canon: What a Buddhist Must Know” p.p. 33, the structure and classification lay out of Tipiṭaka are shown in the following diagram: Pariyatti (Study) Paṭivedha Learning Paṭipatti (Practice) (Penetration, Process Realization) 5 Dictionary of Buddhist Terms, Phra Brahmagunabhorn, p.p.111, 2015 6 The explanation in details is available in “Dictionary of Buddhism,” Phra Brahmagunabhorn (P.A. Payutto), 2015, p.p.88 and in “Dictionary of Buddhist Term,” ibid, pp.111

8 Significance of Tipiṭaka Towards the question “Why word-by-word translation” or “Why the whole Tipiṭaka must be studied?,” the answer to these questions can be found in the book “The Pali Canon: What a Buddhist Must Know” (ibid). In the book, the significance of Tipiṭaka is described in 3 main points as follows: 1. Tipiṭaka conserves the Triple Gem. Since Tipiṭaka is the explanation of the Buddha Doctrine and Discipline (Dhamma-Vinaya), so having Tipiṭaka is as having the Buddha. To comply with, the Buddha said to Venerable Ananda before the Great Decease: “Yo vo Ananda mayā dhammo ca vinayo ca desoti paññatto So vo mamaccāyana satthā” “Here it is Ananda! The Doctrine and Discipline I have set forth and laid down for you all. This shall be, after I am gone, your Teacher.” It is precise that Tipiṭaka is the dwelling place of the Buddha because the Dhamma is the Buddha. Tipiṭaka contains Dhamma (Dhamma-Vinaya). Since the monks who ordained are dependent on Tipiṭaka, so Tipiṭaka also contains Discipline (Vinaya). 2. Tipiṭaka is the foundation of the study on the 3 components of Buddhism learning system: Pariyatti (the Buddha Teachings that must be studied); Paṭipatti (the practice of mode of progress named Aṭṭhiṅgika-magga (the Noble Eightfold Path) or Sikkhā (the Threefold Learning: Sīla (morality), Samādhi (concentration), Pañña (wisdom) and Paṭivedha (comprehension with practice that leads to the Noble Path fruitfulness and Nibbāna (the Final Goal)7. 3. Tipiṭaka is the principle for Buddhism Assembly. That means the 4 groups of the Buddha disciples: monks, female monks, male lays, and female lays. Tipiṭaka is for them to learn and make understanding in order to help maintaining Buddhism. In that case, the 4 groups of the Buddha disciples must have virtuous quality in 3 means as follows: 7 Vin. 1/M.3/A.3

9 3.1 Must be well-versed in the Buddha Teachings and must have proper conduct complying with the Teachings. 3.2 Must be able to teach and guide the others, so it needs to make understanding on the Teachings and to be good model to others. This means to use Tipiṭaka as the basis of self-training first. 3.3 Must be able to confute the falsified Doctrine, evasive from the Buddha Teachings. It needs, then, thorough understanding of Tipiṭaka first. The significance of Tipiṭaka study, which has been endorsed by the Thai Buddhism scholar like Phra Brahmagunabhorn, shows that both realizing in the significance of studying Tipiṭaka and complete the three components of learning system introduced must be seriously held. These two processes of realizing will certainly help the learner to maintain Buddhism sustainably. It is important, then to bear in mind the following learning process and practice them first: Pariyatti (The Teaching Study) Paṭivedha Learning Process Paṭipatti (Penetrating what studied (Practice what studied) and practiced) Tipiṭaka Word-by-Word Translation To have Tipiṭaka Translation in terms of studying manual, the data have been carried out from the Project research “Knowledge Transfer Worldwide” financially supported by National Research Council of Thailand (NRCT) 2016-2017. The project research transfer title was “Tipiṭaka Translation to Worldwide,” handled by Buddhist monks and Buddhism lecturers from Mahachulalongkornrajavidyalaya University, Nakhonsawan Campus, Thailand and from Sri Lanka Buddhist universities. The 2 year research result covered 45 volumes Tipiṭaka texts printed in Thai alphabets and 56

10 volumes printed in Romanized alphabets in Sri Lanka. The research project had Tipiṭaka texts both in Thai and Romanized alphabets translated word by word. In this study manual objective is to apply the word by word translation consisting of 84,000 textual units, 22,379 pages, 24,300,000 letters8for editing and rearranging to be more practical media and easy to learn. In this manual, it is, then, impossible to take all the complete volume sets in the manual. Only some portions of the translation have been cited as examples. This is because of the huge volumes of the translated texts of 45 and 56 volumes in Thai and Romanized alphabets, respectively. It turned out that each volume of Tipiṭaka text, after translation when printed out in book form, will be at least 4 times increased in pages from the original text. It is, then, considered by the researcher of this team that each translated book should not contain more than 200 pages for the sake of being easy to read and carry each time. However, in case any learner wants to study the full texts of all translated Tipiṭaka, the e-books are available as requested by this researcher team. The issues put in this manual for study are as follows: 1. To study the meaning of Pali vocabulary word by word by reading through without using the dictionary. It helps to save more time. 2. To study the content and doctrine of Tipiṭaka texts by citing approximately 25 pages from each volume in order to understand: 2.1 Story content exists in the example translation 2.2 The meaning of each word from the cited translation 2.3 Dhamma (Doctrine) found in the translation 3. To study the cited translation extracted with 25 pages from the following volumes: 3.1 Suttantapiṭaka,Dīghanikāya, Sīlakhandhavagga, named Brahmjālasuta 3.2 Suttantapiṭaka,Dīghanikāya, Mahāvagga, named Mahāpadānasuta 3.3 Suttantapiṭaka,Dīghanikāya, Pāṭikaragga, named Pāṭikasuta 8 The Pali Canon: What a Buddhist Must Know, Phra Brahmagunabhorn (P.A. Payutto) ibid.

11 Manual Versions for Utilization The manual done in this book consists of two versions. One is the version in Thai translated from 45 volumes. The original Tipiṭaka texts in Pali language “Mahajulatepitakaṃ” versions have been used for translation. The pattern of translated texts have been done by citing each word of the original text and gives the meaning in Thai after the Pali word. For the English version, the translation has been done by taking the Pali text each portion or each part and below put the translated words. Each translated word (in English) is shown by “/” after the word. The example of the original text (in Romanized) and the translated part (in English) is cited as follows: Romanized Pali: “Itipi so bhagavā ārahaṃ sammāsambudho Vijjācaranasampanno sugato lokavidū Anuttaro purisadammasārathi satthā devamanussānaṃ Buddho bhagavā ti”9 Translated word by word in English: Thus indeed / is He / the Fortunate One / the Holy One / the Fully Enlightened One / Perfect in knowledge and conduct / the Well Gone / the World Knower / the incomparable / leader of men to be tamed / the Teacher / of gods and men / the Awakened One / the Fortunate One / He is / In the next chapters, the translated parts from the three Suttantapiṭaka determined in previous will be discussed in detail. Ciraṃ tiṭṭhatu lokasmiṁ sammāsambuddhasāsanaṃ May forever staying in the world is the Buddha’s Doctrine 9 Buddhaguna from “Samaññaphalasuta, Suttantapiṭaka, Dīghanikāya, Sīlakhandhavagga,” about Jīvaka told King Ajatisattu the praise on virtues of the Buddha.

12 Note

13 Chapter 2 Suttantapiṭaka Dīghanikāya Sīlakhandhavagga Translated Tipiṭaka Book 9 Sutta Volume 1 Introduction Suttantapiṭaka, as mentioned before, is one of the three piṭaka that accommodates Buddhism sayings (means the Buddha and the Arahant disciples’ discourses). The content exists in Suttantapiṭaka involves sermons, explanation of dhamma adaptively given to suit particular individuals and occasions, including compositions, narratives, and stories of early Buddhism. The reason all the dhamma explanations and lectures are called “Suta,” Phra Brahmagunabhorn (P.A. Payutto) has defined “Sutta” in his book “Dictionary of Buddhist Terms,” 2015, pp466 that “dhamma discourses or dhamma doctrine in Suttantapiṭaka with exposition in terms of persons. If “Sutta” is called, that will include all Suttantapiṭaka. Another definition of “Sutta” is found in Tipiṭaka, Thai version, Mahachulalongkornrajavidyalaya Volumes, 1996, Book 9 on Suttantapiṭaka, Dīghanikāya, Sīlakhandhavagga. The meaning, structure, pattern and category of “Sutta” has been given in the introduction part (pp.7-12). “Sutta” is defined as the term for dhamma discourses and lectures existing in Suttantapiṭaka. The further explanation of “Sutta” was given by the commentary writer of “Samantapāsādikā Buddhist Text,” who had defined that “Sutta” had 6 meanings that combined together as sutta because: 1. There is determination of utility (Atthānaṃ Sūcanato) 2. There is well proclaimed content (suvuttato) 3. Utility production exists (savanato) 4. Utility is practiced (sūdanato) 5. Well performance exists (suttāṇā) 6. Explanation parts put gather like thread (suttasabhāgato) The cause that the Buddha (and the Arahant disciples) gave dhamma discourses in Suttas has been explained in the Commentary of the Teachers in “Sumangalavilāsinī” Text. There are 4 causes as follows:

14 1. The Buddha gave discourse as will without anyone requested (Attajjhāsaya) 2. The Buddha gave discourse as other’s will with enlightened who will be given before accessing that person (Parajjhāsaya) 3. The Buddha gave discourse as requested (Pucchāvasika) 4. The Buddha gave discourse according to the current circumstance (Atthupapattika) Sutta Structure Studying Suttantapiṭaka, it is remarkable that the Dhamma discourses and lectures as Suttas have been displayed in 3 parts, being considered as the foundation of speeches or writings at the present time. The three parts are formed as Sutta Structure as follows: 1. Introduction Part (Nidānavacana). It happens that the introduction part in each of Suttantapiṭaka or Suttas begins with “Evaṃ me sutaṃ” (Thus / that I / have heard /). This was uttered by Venerable Anada when performed the Rehearsal. After that the part will be the telling on that the origin of that Sutta. 2. The Body of Sutta or the Content involving the Buddha’s or the Disciples’ sayings that came after the Introduction Part. 3. The Conclusion or Ending (Nigamavacana). This is the passage follows the Content of Sutta. Usually it begins with “Idama voca bhagavā” (That is / the word /(by) the Fortunate one /) Characteristics of Dhamma Explanations and Lectures in Suttas The Characteristics of Dhamma explanations and lectures given by the Buddha and Disciples existing in each Sutta is called “Navaṅga-satthusāsana10” means the Master’s ninefold teaching. This is in each Sutta either one of the 9 patterns of the Buddha words exist. In brief, the nine patterns involve the following: 10 The details can be studied from “Dictionary of Buddhism,” Phra Brahmagunabhorn (P.A. Payutto, 302, 1995, ibid

15 1. Sutta. This is the order of words in precise narrative or explanation of a Dhamma. 2. Geyya. This is the order of words mixed with discourse and verses. 3. Veyyākarana. This is the order of words in prose expositions. 4. Gāthā. This is the order of words in verses. 5. Uthāna. This is the order of words in verses of unlift or exclamations. 6. Itivuttaka. This is the order of words in reference beginning with “Vuttaṃ hetaṃ bhagavā” (Thus-said discourses). 7. Jātaka. This is the order of words telling about birth stories, usually in form of either prose or verses. 8. Abbhūtadhamma. This is the order of words telling about marvellous ideas. 9. Vedalla. This is the order of words in question-and-answer form. Considering the study on characteristics of Dhamma explanation and lectures, the learners, besides the content, can acquire additional knowledge about writing forms that increase more experience in various beautiful language structure usage. Categorization of Suttantapiṭaka or Suttas From the previous diagram of Tipiṭaka categorization, the Suttantapiṭaka is categorized in 5 Nikāya (collections): 1. Dīghanikāya 2. Majjhimanikāya 3. Saṁyuttanikāya 4. Aṅguttaranikāya 5. Khuddakanikāya The above 5 Nikāya or collections are abbreviated as “Dī, Ma, Saṁ, Aṅ, Khu.” Those 5 collections, which are categorized in five, follow the criteria introduced by “Phra Saṁgītikācāra” (The senior monks who performed Rehearsal). The criteria of categorization into five are as follows:

16 1. Criteria of the Suttas’ length. That is, the longest content of Suttas is categorized as “Collection 1” called “Dīghanikāya.” The Suttas with medium length are categorized as “Collection 2” called “Majjhimanikāya.” For the shorter Suttas put in other collections. 2. Criteria of the Suttas content. That is, the collection of Suttas with the same content called “Saṁyuttanikāya” (collection of connected discourses (Book of the Kindred Sayings)). 3. Criteria of the Suttas member. That is, the collection of discourse arranged in accordance with numerical sayings called “Ariguttaranikāya” (the Book of the Gradual sayings). 4. Criteria of the Suttas not included in the above called “Khuddakanikāya” (Smaller Collection). In this project manual, some parts of Suttas have been extracted to be translated as the sample of study and transfer. There are 3 examples of translated version that cover 3 Suttas from Dīghanikāya, one Sutta from Saṁyuttanikāya and one Sutta from Aṅguttaranikāya. The first part of each volume is focused as introductory study. The outcome involves mutual understanding. It is also anticipated that the learners later on will build up continuing study and will follow the other translated parts of other volumes. Suttantapiṭaka, Dīghanikāya, Sīlakhandavagga, Brāhmajalasutta In this chapter, the Sutta extraction from Dīghanikāya11Vagga (chapter) 1, that is Sīlakhandavagga called Brāmajālasutta is used for translation. The translation purposes are to study the meaning and content exist in the Sutta. The extracted translation is stated below. 11 Dīghanikāya has 34 Suttas together being divided into 3 chapters as follows: 1. Sīlakhandavagga has 13 Suttas (Sutta Book 1 or Tipiṭaka Book 9, Dī). Sī are the abbreviation 2. Mahāvagga has 10 Suttas (Sutta Book 2 or Tipiṭaka Book 10). Dī.M. are the abbreviation 3. Pāṭikavagga has 11 Suttas (Sutta Book 9 or Tipiṭaka Book 11). Dī. Pā are the abbreviation

17 The Translated Tipiṭaka on Brāmajālasutta To study the Sutta on Brāhmajālasutta which is the first Sutta of Suttantapiṭaka, Dīghanikāya, Sīlakhandhavagga12(Long Suttas Collection, Sīlakhandhavagga), it is essential to understand the study steps. There 5 as follows: 1. Understand the source of the Sutta name. 2. Understand the Sutta content. 3. Study the word order in the Sutta. 4. Comprehend the Dhamma essence existing in the Sutta. 5. Study meanings of vocabulary and the translated expressions. The Source of the Sutta Name Considering meaning, “Brāhmajālasuta” is “The Sutta of the Holy Net.” In this sense “the Holy Net” means “The Buddha Omniscience,” since the penetration all views and theories existing at that time realized thoroughly by the Buddha. The detail on those views was explained to the monks by the Buddha that there were 62 views set up by various school leaders. The explanation on 62 views by the Buddha is shown in no.10213 of Brāmajālasutta as follows: From Romanized Pali: “Evameva kho bhikkhave ye hi keci samaṇā vā brahmaṇā va pubbantakappikā vā aparantaka kappikā vā pubbantāparantakakappikā vā pubbantā parantānuḍiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti,..” From Translation in English: “Whatever / Bhikkhus / recluses / or / Brahmans / who are speculators / about the past / or / are speculators / about the future / or / are speculators / about both past and future / settled on the view / about the past and the future / focusing the past and the future / various / conceptual outgrowing /,..” Other meanings of “Brāhmajālasutta,” besides “Net,” are given to Venerable Ananda by the Buddha at the conclusion (Ending part-Nigamavacana) in 12 There are 13 Suttas in Dīghanikāya, Sīlakhandhavagga: Brāhmajālasutta, Sāmaññaphalasutta, Ambaṭṭhasutta, Soṇadaṇḍasutta, Kuṭadantasutta, Mahālisutta, Jāliyasutta, Mahāsīhanādasutta, Poṭṭhapādasutta, Subhasutta, Kevaṭṭasutta, Lohiccasutta, Tevijjasutta. 13 No. (102) Tipiṭaka, Thai version, Mahachulalongkornrajavidyalaya Edition.

18 no.14814when Venerable Ananda asked the Buddha after listening to the explanation. The question and answer are cited below: (Ananda) “Honorable Sir, this is wonderful, this is never existed. What is the name of this Sutta, Sir” (The Buddha) “Ananda, do remember this Dhamma explanation as either “Net of Advantage” (Atthajāla), or “Net of Dhamma” (Dhammajāla), or “Net of Omniscience” (Brāhmajāla), or “Net of Views” (Diṭṭhijāla), or “Collection of Battle Victory” (Saṅgāmavijaya). In brief, the meanings of the Sutta names explained by the Buddha includes Brāhmajālasutta and another 4 names as follows: 1. Atthajālasutta. The Sutta about Net of Advantage since the Buddha had classified the advantage occurred in both the present life and the next life. 2. Dhammajālasutta. The Sutta about Net of Dhamma (Truth) since the Buddha had classified the pattern Dhamma. 3. Diṭṭijālasutta. The Sutta about Net of Views or Theories since the Buddha had classified the views or theories at the number of 62. 4. Saṅgāmavijaya. The Sutta about the Collection of Battle Victory since anyone who has listened to this Sutta will be able to oppress all evils (Māra) including the Māra as deity, the Māra of the aggregates, or even the Māra of defilements. The Content in Brāhmajālasutta Brāmajālasutta is the first Sutta among 12 Suttas of Suttantapiṭaka, Dīghanikāya, Sīlakhandhavagga which is the Sutta Volume 1, Tipiṭaka Book 9 if counting from Vinaya Book 1-8 (the number and names are in the Tipiṭaka diagram Chapter 1). The Brāmajālasutta that means “the Holy Net” contains the stories about the Buddha sayings to 500 monks while staying at the royal residence in Ambhalaṭṭhikā Gardens, located between Rājagaha City and Nālandā City. The Buddha had 14 No. (148), Tipiṭaka, Thai version, Majachulalongkornrajavidyalaya Edition. Ibid.

19 remarked the reprimand on Triple Gem made by Suppiya (the disciple of Sañjaya Velaṭṭhaputta, one of the school leaders of the ascetic mendicants, dressed in white) and the praise made by Suppiya’s pupil, Brahmadatta māṇava. Their sayings were heard by the monks who later had discussed among themselves. Such the story is cited as below: Romanized Pali: “Tatra sudaṃ / suppiyo paribbājako anekapariyayena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsāli,…” English Translation: “There / Suppiya / the wanderer / by many ways / of the Buddha / dispraised / of the Dhamma / dispraised / of the Sangha / dispraised /,” When the Buddha had known, all the monks were warned either not to be angry when dispraised, or not to overpleased when praised. Rather, they should reconsider causes of those dispraise and praise. Instead, the explanation on what is true or false should be given. The words uttered on such matter of the Buddha are cited as follows: Romanized Pali: “Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyum / dhammassa vā avaṇṇaṃ bhāseyyum, sanghassa vā avaṇṇaṃ bhāseyyum, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi kārṇīya” English Translation: “Of me / or / Bhikkhus / further / dispraising / should speak / of the Dhamma / or dispraising / should speak / of the Sangha / or / dispraising / should speak / there / by you / should not / be angry / should not / be displeased / should not / in thought / be upset / acting./ After having warned the monks, the Buddha explained to them that the Dhamma was far more noble than those 62 views exposed during that time. Such sayings existed in the Brāhmajālasutta as below: Romanized Pali: “…sabbe te imeheva dvāsaṭṭiya vatthūni antojālikatā ettha sitā va ummujjamānā ummujjanti,”

20 English Translation: “…all / they are / with these / sixty two / grounds / trapped in the net / here / being attached / in there emerging / being emerged.” Characteristics of the Word Order in Brāhmajālasutta Every Sutta of Suttantapiṭaka, Dīghanikāya, Sīlakhandhavagga, begins the Sutta with expression “Evaṃ me sutaṃ - Thus / by me / have heard (Thus I have heard). The expression was said by Venerable Ānanda. That implies the story he was going to tell was the one he heard from the Buddha or from the Arahant disciples. The same beginning expression can be found in Brāhmajālasutta. For the word order in this Sutta, the narrative or Dhamma explanation of monologue is applied thoroughly. It is noticeable that after the explanation the Buddha had given, Venerable Ānanda, the asking expression afterwards, for example: Romanized Pali: “Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca: ‘Acchariyaṃ bhante, abbhutaṃ bhante, ko nāmāyaṃ bhante dhammapariyāyo?’ ti.” English Translation: “When thus / was said / Venerable / Ānanda / to the Fortunate One / said:/ ‘It is marvelous, / Venerable, / it is wonderful / Venerable, / What / is the name / Venerable / of this exposition of Dhamma?’/ is this / Concerning the word order for the Dhamma lecture in Brāhmajālasutta, the discourse in written in fold of “Geyya.” That is, the discourses are mixed with verses, normally, with Veyyākaraṇa, the prose expositions. When the words order put together in form of sentences, there are many forms of word order, depends on sentence types. Any interested learner should further study on Pali grammar. However, in here, the example of word order in sentence is given: Simple Sentence Romanized Pali: “Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ vidiva yena maṇḍalamālo tenupasaṅkami.”

21 English Translation: “Then / indeed / the Fortunate One / of those / bhikkhus /this / concise thing / having known / where / the pavilion / approached there / According to the word order above, the parts of speech that function in the sentence can be symbolized as follows. adv.+subject+adj+noun+adj+noun +minor verb+adv+noun (subject2+verb2) Another notice on sentence structure, the Pali word ‘ti’ is used as final expression of the sentence. This means ‘ti’ is used to identify the proceeding expression in the sentence ending. Essential Dhamma Existing in Brāhmajālasutta The principal Dhamma in Brāhmajālasutta is the one the Buddha mentioned called “The Tracts Treats of Morality.” This Dhamma is the cause of public praise towards the Buddha. The first tract is called “Cūḷasīla” (Smaller morality) consisting of 26 abstinences the Buddha practiced. The second tract is “Majjhimasīla” (Middle morality) incorporating the 10 abstinences the Buddha practiced. The third tract is “Mahāsīla (Great morality) containing the 7 abstinences from right livelihood, being explained as “Tiracchānavijjā” – a low art (the art that are the obstruct of approaching Nibbāna). Those who study the meaning of vocabulary will notice that in Mahāsīla item 1 contains 30 kinds of low art; i.e., foretelling organs, foretelling bodily marks, foretelling fate, foretelling dreams, etc. In Mahāsīla item 2, the Buddha had explained another 27 kinds of low art that obstructed the right livelihood; i.e., foretelling gem appearance, stick appearance, cloth, weapon appearance, etc. In Mahāsīla item 3, the low art abstained by the Buddha involved 11 traits of army proceeding auspicious time, for example, the auspicious time for the king to proceed or to withdraw, etc. In Mahāsīla item 4, it is the explanation on the low art of 9 forecasting matters; i.e., forecasting of lunar eclipse, of solar eclipse, of star eclipse, etc.

22 In Mahāsīla item 5, the Buddha explained the 13 kinds of low art being abstained from performing right livelihood that caused public praise. Such kinds of low arts could be, for example, prosody and art of debating, etc. In Mahāsīla item 6, it is the explanation of the Buddha on the 20 kinds of low art involving telling the auspicious time and ceremonial chanting, for example, wedding auspicious time, engagement auspicious time, etc. In Mahāsīla item 7, the Buddha explained 26 kinds of low art that should be abstained from doing the right livelihood. Those involved various ritual ceremonies; i.e., praying ceremony, thank-offering ceremony, ghost chasing chanting, spirit house ceremony, etc. It can be concluded that the above Mahāsīla items, when accumulated, are 126 kinds of low art that should be abstained. The Buddha explained that those who live with alms food must turn away from low art of livelihood. Those abstinence items were practiced by the Buddha. This caused public praise towards the Fortunate One at that time. Detail of the Translated Tipiṭaka Study Considering the example given about the translated Tipiṭaka, it contained the additional translated version content, adequately enough for understanding. As well, in this manual, the Dhamma explained by the Buddha in this Sutta is practical and true all the time, no matter what or how changes will be. So, according to the anticipation of translating the Tipiṭaka into the modern current language, it is for the sake of saving the time in looking for the meaning and to suddenly understand the Pali text when read and learn at the same time. Besides, the key result of the objective in translation is to encourage the learners to continue studying more detail and further better understanding in order to help conserving and propagating Buddhism to achieve worldwide peace. Since the structure and word order into grammar form of Pāli language are different from those of the present languages, the study in detail should be made. Even though, belonging to the same family tree with English, the Pāli is more or less close to Old English that to Modern English. Comparing with other languages of the different families; i.e., Thai, the structure and grammar must be taken seriously.

23 In the research work, the researcher team have been endeavored to choose the best meanings for translation. There are 2 purposes of doing such. One is to propose the best understanding by selecting the meaning that fits the context of every Dhamma and story explained; i.e., the word “vā” of which the meaning varies according to the context it is put in. So it can be either “or” or “indeed,” etc. Another purpose is to translate the Pāli word by choosing the meaning that suits Pāli language manner. By trying to give the meaning that is exactly the same as what the Buddha intended to explain, the consent among the researcher team was made before translation. The example cited is like the word “Bhagavā” that is the name the Buddha is always called; it was agreed that the translation will be “the Fortunate One” instead of using “the Blessed One” or “Lord” in some other texts. In this manual, the description and the process including proposal of learning the meaning are targeted to offer the convenience and time saving for the learners. So the translation pattern is to cite the Pāli text passage on the top and the word by word with the mark “/” after each translated word that fit each Pāli word given, for example, “Yathā vā paneke” in Pāli will be “Where as” / in English, or “Iti” in Pāli is “thus” and “these” in English etc. After getting well understanding the purpose and proposed technique offered by the researcher team in the project, self-study can be made by the learners. Any question or comment can be approached to the translation team or can be made during the Explanation and Answering activities occasionally. The further mutual study and explanation have been provided either through scripts or online. The translated versions are in both Thai and English. In the future, it is anticipated that, all the 45 Books of Tipiṭaka translated will be requested and interested worldwide as the Dhammadāna (Free Dhamma). Ciraṃ tiṭṭhatu lokasmiṃ sammāsambuddhasāsanaṃ For everlasting, may stay in the world, the Buddha Teaching (May the Buddha Teaching stay for everlasting in the world).

24 Translation example DN I Namo tassa bhagavato arahato sammāsambuddhassa. Dīghanikāyo Sīlakkhandhavaggo Paribbākathā 1. Brahmajālasuttaṃ 1. Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nālandaṃ addhānamaggapaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Suppiyo’pi kho paribbājako antarā ca rājagahaṃ antarā ca nālandaṃ addhānamaggapaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena. 2. Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghaṃ ca. 3. Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagaṃchi saddhiṃ bhikkhusaṅghena. Suppiyo’pi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagaṃchi saddhiṃ antevāsinā brahmadattena māṇavena. Tatra’pi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti. 4. Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyādhammo udapādi: \"acchariyaṃ āvuso, abbhutaṃ āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayaṃ hi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha’me ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghaṃ cā\"ti.

25 Homage to the Fortunate One, the Perfected One, the Fully Enlightened One The long collection 1. Morality’s group Aphorism of the Holy Net’s Discourse 1. Thus/by me/have heard/at one time/the Fortunate One/between Rājagaha and Nālandā along the high road/was going/in a great company/together with five hundred monks/Suppiya, also/ a wanderer/between Rājagaha and Nālanda/to the high raod/has entered/along with his student/Brahmadatta/the young man. 2. There/Suppiya/the wanderer/by many ways/of the Buddha/dispraise/speaks/of the Dhamma/dispraise/speaks/of the Saṅgha/dispraise/speaks. Of Suppiya in deed/ wanderer’s student/Brahmadatta/the young man/by many way/of the Buddha/ praise/speaks/of the dhamma/praise/speaks/of the saṅgha/praise/speaks/Thus/those both/teacher/and student/to each other/while arguing in direct opposition/the Buddha/ behind/are followed/and the Saṇgha 3. Then/the Fortunate One/in Ambalaṭṭhika garden/at royal house/for one night/had put up to pass/along with the bhikkhusaṅgha/Suppiya/too/a wanderer/in Amblaṭṭhika/at royal house/for one night/had put up to pass/along with the student/ with Brahmadatta/with the young man/There, too/Suppiya/the wanderer/by many ways/of the Buddha/dispraise/speaks/of the Dhamma/dispraise/speaks/of the Sangha/dispraise/speaks. Of Suppiya/in deed/wanderer’s student/Brahmadatta/the young man/by many way/of the Buddha/praise/speaks/of the dhamma/praise/speaks/of the saṅgha/praise/speaks/Thus/those both/teacher/and student/to each other/while arguing in direct opposition/dwell. 4. Then/of the many bhikkhus/at the ealy time/of those who woke up/seated and gathered at pavilion/this concise thing/occurred ‘it is wonderful friends/it is marvelous friends/how that/by the Fortunate One, the knower, the seer, the noble one, the fully enlighted one/of beings/different inclinations/have well known. This Suppiya wanderer/in various ways/of the Buddha/dispraising/speaks/of the dhamma/ dispraising/speaks/of the Saṅgha/dispraising/speaks/By the student of Suppiya wanderer/Brahmadatta/the young man/in various ways/of the Buddha/praising/ speaks/of the dhamma/praising/speaks/of the Saṅgha/praising/speaks/Thus/these both teacher and student/to each other/with disputing/of the Fortunate One/behind/have followed/the bhikkhusaṅgha, too.

26 5. Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyādhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami. Upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: \"kāya nu’ttha bhikkhave etarahi kathāya sannisinnā sannipatitā? Kā ca pana vo antarā kathā vippakatā?\"Ti. 6. Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ: \"idha bhante amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyādhammo udapādi \"acchariyaṃ āvuso, abbhutaṃ āvuso yāvañcidaṃ tena bhagavatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā. Ayaṃ hi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Itiha’me ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubaddhā honti bhikkhusaṅghañcā’ti. Ayaṃ kho no bhante antarākathā vippakatā. Atha bhagavā anuppatto\"ti. 7. \"Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo. Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhe assatha kupitā vā anattamanā vā, api nu paresaṃ subhāsitaṃ dubbhāsitaṃ tumhe ājāneyyāthā?\"Ti. \"No hetaṃ bhante.\" \"Mamaṃ vā bhikkhave pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ: ’iti’petaṃ abhūtaṃ. Iti’petaṃ atacchaṃ. Natthi cetaṃ amhesu. Na ca panetaṃ amhesu saṃvijjatī’ti. \" 8. \"Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso ubbilāvitattaṃ karaṇīyaṃ. Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā ubbilāvino, tumhaṃ yevassa tena antarāyo. Mamaṃ vā bhikkhave pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra vā tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ: \"iti’petaṃ bhūtaṃ, iti’petaṃ tacchaṃ. Atthi cetaṃ amhesu. Saṃvijjati ca panetaṃ amhesū’ti. \"

27 5. Then/the Fortunate One/of those bhikkhūs/this concise thing/having known/where the pavillion/approached there/Having approached/on prepared seat/was seated/Having seated/the Fortunate One/bhikkhus/addressed/‘What is the profit/bhikkhus/just now/conversation/having seated/having gathered’/What/your inter-talk/is left unfinished? 6. When thus asked/those bhikkhus/to the Fortunate One/this said: ‘Here/the Venerable Sir/to us/at the early time/of those who woke up/seated and gathered at pavillion/this concise thing/occurred/ ‘it is wonderful friends/it is marvelous friends/how that/by the fortunate one, the knower, the seer, the noble one, the fully enlighted one/of beings/different inclinations/have well known. This Suppiya wanderer/in various ways/of the Buddha/dispraising/speaks/of the dhamma/ dispraising/speaks/of the Saṅgha/dispraising/speaks/ By the student of Suppiya wanderer/Brahmadatta/the young man/in various ways/of the Buddha/ praising/speaks/of the dhamma/praising/speaks/of the Saṅgha/praising/speaks. Thus/these both teacher and student/to each other/with disputing/of the Fortunate One/behind/have followed/the bhikkhusaṅgha, too. This was/of us/inter-talk/which left unfinished. 7. Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/ should speak/of the saṅgha or/dispraising/should speak/there/by you/should not be angry/shoud not be displeased/should not be upset in thought/of me or others/ bhikkhus/dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha or/dispraising/should speak/if you be angry or/unpleased minded/to you/by it/be harm. Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha ordispraising/should speak/there/if you be angry or unpleased-minded/whether the others’/saying/good or bad/can recognize? No, Venerable Sir Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha or/dispraising/should speak/there/by you/false/as false/must explain ‘this is false/this is wrong/this is not in us’/this is not exist in us’ 8. Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/ should speak/of the saṅgha or/dispraising/should speak/there/by you/should not be joyful/or should not be happy/ or should not be elated in thought/ of me or others/ bhikkhus/ dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha or/dispraising/should speak/if you be joyful or/pleased/or elated in thought/to you/by it/be harm. Of me or others/bhikkhus/dispraising/should speak/of the dhamma or/dispraising/should speak/of the saṅgha or/dispraising/should speak/there/by you/truth/as truth/must explain ‘this is truth/this is right/this is in us’/this is exist in us’

28 9. \"Appamattakaṃ kho panetaṃ bhikkhave oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Katamañca taṃ bhikkhave appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. ? 10. \"Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharatī\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 11. \"Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharatī\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 12. \"Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 13. \"Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṃvādako lokassā\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 14. \"Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo. Ito sutvā na amutra akkhātā imesambhedāya. Amutra vā sutvā na imesaṃ akkhātā amūsambhedāya. Iti bhinnānaṃ vā sandhātā saṃhitānaṃ vā anuppadātā. Samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 15. \"Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo. Yā sā vācā neḷā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 16. \"Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitanti\" iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya

29 9.Trifling thing/indeed/this/bhikkhus/insignificant thing/ a matter of mere morality/ where an ordinary man/of the Tathāgata/in praise speaking/would speak. What are the trifling thing/bhikkhus/insignificant things/a matter of mere morality/where the ordinary man/of the Tathāgata/in praise speaking/would speak? 10. Destructing of life/being abandoned/from the destructing of life/abstained/recluse Gotama/without stick/without sword/being shameful/showing kindness/being a kind and sympathetic one/dwells. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 11. Taking of what is not given/being abandoned/from taking of what is not given/abstained/recluse Gotama/taking what is given/expecting the giving/without stealing/with a pure mind/dwells. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 12. Unchastity/ being abandoned/chastity of recluse Gotama/living far from evil/aloof from the village practice of sex/dwells. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 13. False speech/being abandoned/from false speech/abstained/recluse Gotama/a truth speaker/one to be relied on/trustworthy/dependable/being not deceitful to the world. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 14. Slander speech/being abandoned/from slander speech/abstained/recluse Gotama/having heard there/does not repeat here/of these/disunion/From here/having heard of what said by these/does not repeat there/for disunion/thus/of disunions/concealer/of those at one/encourager/a unity maker/a unity lover/a rejoice of unity/unity making word spoker/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 15. Rude speech/being abandoned/from rude speech/abstained/recluse Gotama/ whatever words without fault/pleasant to the ear/lovely/reaching to the heart/ polite/pleasant to the many people/beloved by many people/such type of speech/ speaks/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/ in praise speaking/ would speak. 16. Frivolous talk/having abandoned/from frivolous speech/abstained/recluse Gotama/speaks at right time/speaks at fact/meaningful speaker/truth speaker/speaks of discipline/speaks to be treasured/ seasonable/defined/connected with the meaning/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.

30 17. \"Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo. Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo. Uccāsayanamahāsayanā paṭivirato samaṇo gotamo. Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo. Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo. Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo. Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo. Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo. Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo. Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo. Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo. Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo. Dūteyya pahiṇagamanānuyogā paṭivirato samaṇo gotamo. Kayavikkayā paṭivirato samaṇo gotamo. Tulākūṭa - kaṃsakūṭa - mānakūṭā paṭivirato samaṇo gotamo. Ukkoṭana - vañcananikati - sāciyogā paṭivirato samaṇo gotamo. Chedana - vadhabandhana - viparāmosa - ālopasahasākārā paṭivirato samaṇo gotamo \"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Cullasīlaṃ niṭṭhitaṃ. 18. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti seyyathīdaṃ: mūlabījaṃ khandhabījaṃ phalubījaṃ aggabījaṃ bījabījameva pañcamaṃ. Iti vā itievarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 19. \"yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti. Seyyathīdaṃ: annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ. Iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 20. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti. Seyyathīdaṃ: naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetālaṃ kumbhathūnaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyuhaṃ anīkadassanaṃ. Iti vā itievarūpā visūkadassanā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

31 17. Seed and crops’ damaging abtained recluse Gotama/Who takes one meal/recluse Gotama/abtained from taking meals at night/dancing, signing/playing/watching shows/abstained/recluse Gotama/garlands/perfumes/cosmetics/ornaments/adornment using/abstained/recluse Gotama/higher/wide beds/abstained/recluse Gotama/ acceptance of silver and gold/abtained/recluse gotama/acceptance of raw grain/ abstained/recluse Gotama/acceptance of raw flesh/abstained/recluse Gotama/ acceptance of woman, young girls/abstained/recluse Gotama/acceptance of male or female slaves/abstained/recluse Gotama/acceptance of goats/abstained/recluse Gotama/acceptance of cocks, pigs/abstained/recluse Gotama/acceptance of elephants,oxen, horses, mares/abstained/recluse Gotama/acceptance of fileds, farm/abstained/recluse Gotama/from following as a messenger/abstained/recluse Gotama/from buying and selling/abstained/recluse Gotama/from false weighing, false coining, false measuring/abstained/recluse Gotama/from crooked, cheating, deceiting, insincere practices/abstained/recluse Gotama/from cutting, killing, imprisoning, highway robbery, taking foods by forse/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. Miner Morality is ended 18. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with killing these type of seeds and crops/practicing/dwell/as follows/root’s seed/stem’s seed/joint’s seed/cutting’s seed/seed’s seed/the five kind of seeds/from this or/this type of seeds/crops/injuring/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 19. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/this type of/using of storing up things/practicing/dwell/as follows/storing the foods/storing the beverages/storing the cloths/storing the vehicles/storing the beds/storing the perfumes/storing the new meats/this or/this type of using the stored up things/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 20. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/this type of such show visiting/practicing/dwell/as follows/dancing/singing/playing music instrument/seeing/hand-musics/ cymbals/drums/show at fair/ballad recitations/conjuring tricks/flute washing/combat of elephants/combat of horses/combat of buffaloes/ combat of oxen/combat of goats/combat of rams/combat of cocks/combat of quails/ sticks fighting/boxing/ wrestling/sham-fight/parades/troop in array/massing of troops/troop inspection/ thus/these types of/from shows visiting /abstained/recluse Gotama/ It is thus/ bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.

32 21. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti - seyyathīdaṃ: aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ. Iti vā itievarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 22. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti. Seyyathīdaṃ: āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tulikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭhissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kādalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ. Iti vā itievarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 23. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhusanaṭṭhānānuyogaṃ anuyuttā viharanti - seyyathīdaṃ: ucchādanaṃ parimaddanaṃ nahāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāvilepanaṃ mukhacuṇṇakaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍakaṃ nāḷikaṃ asiṃ chattaṃ citrūpāhanaṃ uṇhīsaṃ maṇiṃ vālavījaniṃ odātāni vatthāni dīghadasāni. Iti vā itievarūpā maṇḍanavibhusanaṭṭhānānuyogā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 24. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathīdaṃ: rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ. Iti vā itievarūpāya tiracchānakathāya paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

33 21. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/this type of gamblings/causing headlessness/practicing/ dwell/as follows/games on board with eight lines/games on board with ten lines/raw of squares/hopscotch/spillikins/dicing/tip-cat/hand-pictures/ball games/bowling through toy-pipe/toy-plough playing/tumbling playing/playing with toy windmills/ palm-leaf toy measures playing/toy-cart playing/toy-bow playing/letters questioning/air-traced playing/play fellow’s back playing/Thus/from such gamblings/causing headlessness/ abstained/recluse Gotama/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/ in praise speaking/would speak. 22. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/such/loft and large beds/being addicted/dwell/as follows/deck- chair/sofa/ covered with woolen carpet/with many colours/white woolen cloth/a woolen coverlet/wool metress/embroidered woolen coverelet/ wollen coverlet with a fringe at each end/extra ordinary woolen coverlet with gems and silk/wollen carpet with elephant figures/with horse figures/with chariot figures/antelope-skin couch/plantain antelope rug/carpet with awning above it/sofa with red pillows for the head and feet/thus/from such loft and large beds/abstained/recluse Gotama/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 23. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/such form of self-adornment and ornaments/practicing/being addicted/dwell/as follows/body rubbing with perfumes/abrasion/bathing/ shampooing/the use of mirror/eye ornament/lady toilet outfit/face powder/facial cream/bracelet/necklace/walking stick/watch/sword/ umbrella/embroidered slippers/turban/jewelry/yak’s tail fan/white dress with long fringe/thus/from such form of self-adornment and ornaments/abstained/recluse Gotama/as/ It is thus/ bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 24. Whereas/some/gentlemen/recluses and Brahmins/having eaten the foods that offered with faith/they/such/low conversation/being addicted/dwell/as follows; tale of king/tale of robber/tale of minister of state/tale of war/tale of terror/tale of battle/tale of foods/tale of drink/tale of cloth/tale of bed/tale of garland/tale of perfume/tale of relative/tale of vehicle/tale of village/tale of town/tale of city/tale of up-country/tale of woman/tale of hero/tale of street/tale of gossip at the well/tale of deceased spirit/tale of desultory talk/tale about popular philosophy/tale about the origin of the sea/tale about existence and non-existence/Thus/from such low conversation/ abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.

34 25. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti. Seyyathīdaṃ: na tvaṃ imaṃ dhammavinayaṃ ājānāsi. Ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammā paṭipanno. Sahitaṃ me, asahitaṃ te. Pure vacanīyaṃ pacchā avaca. Pacchā vacanīyaṃ pure avaca. Āciṇṇaṃ te viparāvattaṃ. Āropito te vādo. Niggahito tvamasi. Cara vādappamokkhāya. Nibbeṭhehi vā sace pahosī’ti. Iti vā itievarūpāya viggāhikakathāya paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 26. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti. Seyyathīdaṃ: raññaṃ rājamahāmattānaṃ khattiyānaṃ brāhmaṇānaṃ gahapatikānaṃ kumārānaṃ ’idha gaccha. Amutrāgaccha. Idaṃ hara. Amutra idaṃ āharā’ti. Iti vā itievarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 27. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigiṃsitāro. Iti vā itievarūpā kuhanalapanā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Majjhimasīlaṃ niṭṭhitaṃ. 28. \"yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ homaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhurivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migapakkhaṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo\"ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

35 25. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/such/quarrelling talk/being addicted/dwell/as follows/ Why/you/this dhamma and discipline/do not understand?/I understand this dhamma and discipline/How could you understand this dhamma and discipline?/You perform wrong practice/I am performing right/I am consistent/You are not/What could be said at first/you said it last/What could be said at last/ you said it first/Which is to be preferred you reversed/ which is to be produced you talk/which is to be reproved you take/Gossip should throw away/do explain or make it sufficient/thus/from such quarrelling talk/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 26. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/such sending and going on messages/being addicted/dwell/as follows/to ths kings/to the ministers of the kings/to the the warriors/ to the Brahmins/ to the householders/ to the princess/as go here/go there/take this/take this to there/thus or/ from such/sending and going on messages/abstained/recluse Gotama/ It is thus/ bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 27. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they are deceitful/ talkative/fortune tellers/ jugglers/desire ones to the gain through the gain/thus or/from such deceitful and talkativeness/abstained/ recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. Middle Morality is ended 28. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/ this such low art/by wrong livelihood/life/lead/as follows/prophecy of mark on the body/omen/existence/dream/characterisitic/mouse- gnawing/fire oblation/spoon oblation/ladle oblation/husk oblation/rice oblation/ghee oblation/sesamum-oil oblation/blowing oblation/blood oblation/body-mark/sites’ art/political science/auspicious charms’s knowledge/ghost’s art/art of extensive/ snake’s art/poison’s art/scorpion’s art/mouse’s art/bird’s art/crow’s art/foretelling the life-span/arrow art/thus/from this type of low art/livelihood/abstained/recluse Gotama. It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.

36 29. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: maṇilakkhaṇaṃ daṇḍalakkhaṇaṃ vatthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārīlakkhaṇaṃ dāsalakkhaṇaṃ dāsīlakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahisalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 30. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: ’raññaṃ niyyānaṃ bhavissati. Raññaṃ atiyānaṃ bhavissati. Abbhantarānaṃ raññaṃ upayānaṃ bhavissati. raññaṃ apayānaṃ bhavissati. āhirānaṃ raññaṃ upayānaṃ bhavissati. Abbhantarānaṃ raññaṃ apayānaṃ bhavissati. Abbhantarānaṃ raññaṃ jayo bhavissati. bāhirānaṃ raññaṃ parājayo bhavissati. āhirānaṃ raññaṃ jayo bhavissati. Abbhantarānaṃ raññaṃ parājayo bhavissati’. Iti imassa jayo bhavissati. Imassa parājayo bhavissati. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. Iti vā bhikkhave puthujjano tathāgatassa vaṇaṇaṃ vadamāno vadeyya. 31. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: candaggāho bhavissati, suriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasuriyānaṃ pathagamanaṃ bhavissati, candimasuriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadundubhi bhavissati, candimasuriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati. Evaṃvipāko candaggāho bhavissati, evaṃvipāko suriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasuriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasuriyānaṃ uppathagamanaṃ bhavissati, evaṃ vipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati. Evaṃvipāko devadundūbhi bhavissati, evaṃvipākaṃ candimasuriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṅkilesaṃ vodānaṃ bhavissati. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. \"Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

37 29. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such low art/with wrong liveyhood/life/lead/as follows/mark of gems/mark of stick/mark of cloth/mark of sword/mark of arrow/mark of bow/mark of weapon/mark of woman/mark of man/mark of boy/mark of girl/mark of male slave/mark of female slave/mark of elephant/mark of horse/mark of buffalo/mark of bull/mark of ox/mark of goat/mark of sheep/mark of cock/mark of quail/mark of iguana/mark of pericarp/mark of tortoise/mark of beast/thus/from such low art/from such wrong livelihood/abstained/recluse Gotama/ It is thus/ bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 30. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such low art/with wrong liveyhood/life/lead/as follow/the marching out of the kings/there will be/the marching back of the kings/there will be/ the approaching of the inside kings /there will be/leaving of the out side kings/there will be/for the inner kings/victory/there will be/out kings/there will be loss/For the outside kings/victory/there will be/inside kings’ loss/there will be/thus/for this one/victory/there will be/for this one/loss/there will be/thus/from such low art/such wrong livelihood/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 31. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such low art/with such livelihood/life/lead/as follows/eclipse of the moon/there will be/eclipse of the sun/there will be/eclipse of the starts/there will be/of the moon and the sun/following their path/there will be/of the moon and sun/going away from their path/there will be/of the starts/following of their path/there will be/of the starts/going away from their path/there will be/falling of meteor/there will be/heating in everydirection/there will be/earthquake/there will be/a thunder/there will be/the moon, sun, and start’s rising, setting/dimming, getting bright/there will be/Such result of the moon elclipse/there will be/such result of the sun eclipse/there will be/such result of the eclipse of star/there will be/such result of the moon and sun’s/following of their parth/there will be/such result of the moon and sun’s going away from their path/there will be/such result of the a start/following of their path/there will be/such result of falling of the meteor/there will be/such result of the heating in every direction/there will be/such result of earthquake/there will be/such result of a thunder/there will be/such result of the moon, sun, and start’s rising, setting, diming, getting bright/there will be/Thus/from such low art/from such livelihood/ abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak.

38 32. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: subbuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati. Muddā gaṇanā saṅkhānaṃ kāveyyaṃ lokāyataṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. \"Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 33. \"Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: āvāhanaṃ vivāhanaṃ saṃvadanaṃ vivadanaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānitthambhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhānaṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. \"Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 34. \"yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti - seyyathīdaṃ: santikammaṃ paṇidhikammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ vatthuparikiraṇaṃ ācamanaṃ nahāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhavirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti. \"Iti vā hi bhikkhave puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. 35. Idaṃ kho taṃ bhikkhave appamattakaṃ oramattakaṃ sīlamattakaṃ yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya. Mahāsīlaṃ niṭṭhitaṃ. 36. Atthi bhikkhave aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Katame ca te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?

39 32. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such type of low art/with such type of wrong livelihood/life/lead/as follows/good rain/there will be/bad rain/there will be/sufficient food/there will be/a famine/there will be/safe/there will be/fear/there will be/ sickness/there will be/healthiness/there will be/counting on fingers/calculations/ making poems/popular philosophy/there will be/Thus/from such type of low art/from such wrong livelihood/abstained/recluse Gotama/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 33. Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such type of low art/with such type of wrong livelihood/ life/lead/as follows/leading to bride’s home marriage/leading to the groom’s home marriage/engagement/divorce/collecting/spending/making good/making bad/making abortion/tying tongue by incantation/making dumbness by incantation/making victim through up hands by incantation/making jaw-binding by incantation/making deafness by incantation/mirror questioning/getting answers from girl medium/questioning a god/sun-worship/great state noom/breathing out fire/bringing the luck/thus/from such type of low art/from such type of wrong livelihood/abstained/recluse Gotama/It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 34.Whereas/gentlemen/some recluses and Brahmins/having eaten the foods that offered with faith/they/with such type of low art/with such type of wrong livelihood/life/lead/as follows/pacification/payment of a vow/making earth-house spell/making causing virility/making impotent/consecrating building/consecrating site/ rinsing water/bathing/sacrificing/vomiting/purging/action of an emetic/action of a purgative/purging up/purging below/ purging the head/anointing ear with oil/ conducting with eyes/nose treatment/eye treatment/anointing/using balms/ ophthalmology/working on poison arrow/infant healing/remedy with root/ administering/bearing of balm/purgative remedy/thus/ from such type of low art/from such type of wrong livelihood/abstained/recluse Gotama/ It is thus/bhikkhus/where an ordinary man/of the Tathāgata/in praise speaking/would speak. 35. This/indeed/bhikkhus/that/trifling/insignificant/only morality/where an ordinary man/to Tathāgata/in praise speaking/he would speak. Great Morality is ended 36. There are/bhikkhus/other phenomena/profound/difficult to see and understand/ tranquilizing/delicate/not to be grasped by mere logic/subtle/comprehensible only by wise/these/the Tathāgata/having realized well by himself/declare/where of Tathāgata that ordinary man/in praising speech/he would speak/By which way/bhikkhus/ phenomena/profund/difficult to see and understand/tranquilizing/delicate/not to be grasped by mere logic/subtle/comprehensible only by wise/these/the Tathāgata/having realized well by himself/declare/where of Tathāgata that ordinary man/ in praise speaking/he would speak?

40 37. Santi bhikkhave eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhādasahi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti aṭṭhārasahi vatthūhi? 38. Santi bhikkhave eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi? 39. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathīdaṃ: \"ekampi jātiṃ dve’pi jātiyo tisso’pi jātiyo catasso’pi jātiyo pañca’pi jātiyo dasa’pi jātiyo vīsatimpi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekāni’pi jātisatāni anekāni’pi jātisahassāni anekāni’pi jātisatasahassāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedi evamāyupariyanto. So tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. \" 40. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evamāha: ’sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahaṃ hi ātappamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathīdaṃ: \"ekampi jātiṃ dve’pi jātiyo tisso’pi jātiyo catasso’pi jātiyo pañca’pi jātiyo dasa’pi jātiyo vīsatimpi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekāni’pi jātisatāni anekāni’pi jātisahassāni anekāni’pi jātisatasahassāni amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedi evamāyupariyanto. So tato cuto amutra upapādiṃ tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Imināmahaṃ etaṃ jānāmi: yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisama\"nti. 41. Idaṃ bhikkhave paṭhamaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā ssasataṃ attānañca lokañca paññāpenti.

41 37. There are/bhikkhus/some recluses and Brahmins/those are believers of former end/follow the former end/among on the former end/various explanatory words/declare/with eighteen grounds/They/Venerable/recluses and Brahmins/What having come/What having focused/ believers of former end/follow the former end/ Among on the former end/various explanatory words/declare/with eighteen grounds? 38. There are/bhikkhus/some recluses and Brahmins/eternalist/the eternal self and world are proclaimed with four grounds. They/Venerable/recluses and Brahmins/ having which approached/having which focused/those eternalists/the eternal of self and the world are proclaimed/four grounds? 39. Here/bhikkhus/some recluse or Brahmin/by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thirty births/forty births/fifty births/a hundred births/a thousand births/a ten hundred thousand births/many hundred births/ many thousand births/many ten hundred thousand births/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/ 40.Thus/with such manner/with such indicate/many former dwelling places/ recollects/He said thus/eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/ borning/existing as an eternal/Why it is so? I am/ by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thirty births/forty births/fifty births/a hundred births/a thousand births/a ten hundred thousand births/many hundred births/ many thousand births/many ten hundred thousand births/there/ thus was my name/thus was my clan/ thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/ Thus/with such manner/with such indicate/many former dwelling places/recollects/ through this/I know this/ as eternal is the self and world/and barren/standing erect/ firmly fixed/ those same beings are running through/wandering/passing away/ borning/existing as an eternal 41. This /bhikkhus/is the first reason/where/having been approached/having been focused/some recluses and Brahmins/ are eternalists/as eternal is the self and world proclaimed.

42 42. Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti? Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārupaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati - seyyathīdaṃ: ekampi saṃvaṭṭavivaṭṭaṃ dve’pi saṃvaṭṭavivaṭṭāni tīṇi’pi saṃvaṭṭavivaṭṭāni cattāri’pi saṃvaṭṭavivaṭṭāni pañca’pi saṃvaṭṭavivaṭṭāni’ dasa’pi saṃvaṭṭavivaṭṭāni ’amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. Tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. \" Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. 43. So evamāha: ’sassato attā ca loko ca vañjho kuṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārupaṃ cetosamādhiṃ phusāmi yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi - seyyathīdaṃ: ekampi saṃvaṭṭavivaṭṭaṃ dve’pi saṃvaṭṭavivaṭṭāni tīṇi’pi saṃvaṭṭavivaṭṭāni cattāri’pi saṃvaṭṭavivaṭṭāni pañca’pi saṃvaṭṭavivaṭṭāni’ dasa’pi saṃvaṭṭavivaṭṭāni ’amutrāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. Tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. \" Iti sākāraṃ sauddesaṃ aneka vihitaṃ pubbenivāsaṃ anussarāmi. Iminā’pāhaṃ etaṃ jānāmi yathā sassato attā ca loko ca vañjho kuṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti. Atthitveva sassatisamaṃ’ti. \" 44. Idaṃ bhikkhave dutiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassatā attānañca lokañca paññāpenti.

43 42. In second state, too Venerable, What having been approached/having been focused /some recluses and Brahmins/ are eternalists/as eternal is the self and world proclaimed. Here/bhikkhus/some recluse or Brahmin/by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one complete world-cycle/two complete world cycles/three complete world-cycles/four complete world-cycles /five complete world- cycles/ten complete world-cycles /twenty complete world-cycles /thrirty complete world-cycles/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/There, too/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/ Thus/with such manner/with such indicate/many former dwelling places/recollects/ 43. He said thus/eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal/Why it is so? Im/ by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thirty births/forty births/fifty births/a hundred births/a thousand births/a ten hundred thousand births/many hundred births/ many thousand births/many ten hundred thousand births/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/ Thus/with such manner/with such indicate/many former dwelling places/recollects/through this/I know this/ as eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal 44. This/bhikkhus/is the second reason/where/having been approached/having been focused/some recluses and Brahmins/ are eternalists/as eternal is the self and world proclaimed.

44 45. Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññāpenti? 46. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarati - seyyathīdaṃ: dasa’pi saṃvaṭṭavivaṭṭaṃ vīsatimpi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattārīsampi saṃvaṭṭavivaṭṭāni \"amutrāsiṃ evannāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. Tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. \"Iti sākāraṃ sauddesaṃ aneka vihitaṃ pubbenivāsaṃ anussarati. 47. So evamāha: \"sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamaṃ. Taṃ kissa hetu? Ahaṃ hi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi yathā samāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi - seyyathīdaṃ: dasa’pi saṃvaṭṭavivaṭṭāni vīsatimpi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattārīsampi saṃvaṭṭavivaṭṭāni \"amutrāsiṃ evannāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. Tatrāpāsiṃ evannāmo evaṅgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Iminā mahaṃ etaṃ jānāmi. Yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamaṃ’ti. \" 48. Idaṃ bhikkhave tatiyaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānaṃ ca lokaṃ ca paññāpenti.

45 45. In third, too/Venerable/some recluses and Brahmins/what having been approached/what having been focused/are eternalists/as eternal is the self and world proclaimed? 46. Here/bhikkhus/some recluse or Brahmin/by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/ten complete world-cycles /twenty complete world-cycles /thirty complete world-cycles/there/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/There, too/ thus was my name/thus was my clan/thus was caste/thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/ passed away/was born here/ Thus/with such manner/with such indicate/many former dwelling places/recollects/ 47. He said thus/eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal/Why it is so? I am/ by means of ardour/by means of exertion/by means of application/by means of earnestness/by means of careful thought/such concentration touches as where the concentrated mind/various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thirty births/forty births/fifty births/a hundred births/a thousand births/a ten hundred thousand births/many hundred births/ many thousand births/many ten hundred thousand births/there/thus was my name/thus was my clan/thus was caste/ thus was my food/thus was I experienced the happiness and unhappiness/thus was the end of life/He/from there/passed away/was born here/Thus/with such manner/with such indicate/many former dwelling places/recollects/through this/I know this/as eternal is the self and world/and barren/standing erect/firmly fixed/those same beings are running through/wandering/passing away/borning/existing as an eternal 48. This/bhikkhus/is the third reason/where/having been approached/having been focused/some recluses and Brahmins/ are eternalists/as eternal is the self and world proclaimed.

46 49. Idha bhikkhave ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayampaṭibhānaṃ evamāha: ’sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. Teva sattā sandhāvanti saṃsaranti cavanti upapajjanti atthitveva sassatisamanti. 50. Idaṃ bhikkhave catutthaṃ ṭhānaṃ yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānaṃ ca lokaṃ ca paññāpenti. 51. Imehi kho te bhikkhave samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. Ye hi keci bhikkhave samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññāpenti, sabbe te imeheva catūhi etesaṃ vā aññatarena natthi ito bahiddhā 52. Tayidaṃ bhikkhave tathāgato pajānāti: 'ime kho diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavissanti evaṃabhisamparāyā'ti. Tañca tathāgato pajānāti tato ca uttaritaraṃ pajānāti. Taṃ ca pajānanaṃ na parāmasati. Aparāmasato cassa paccattaññeva nibbuti viditā. Vedanānaṃ samudayañca atthagamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto bhikkhave tathāgato. 53. Ime kho te bhikkhave dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍita vedanīyā ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ. Paṭhamakabhāṇavāraṃ 54. Santi bhikkhave eke samaṇabrāhmaṇā ekaccasassatikā ekaccasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññāpenti catūhi vatthūhi. ? 55. Hoti kho so bhikkhave samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayampabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.

47 49. Here/bhikkhus/some recluse or Brahmin/is a logician/an investigator. He/afflected with logic/connected with investigation/in accordance with self understanding/said thus/eternal is the self and world/and barren/standing erect/firmly fixed/ those same beings are running through/wandering/passing away/borning/existing as an eternal 50. This/bhikkhus/is the fourth reason/where/having been approached/having been focused/some recluses and Brahmins/are eternalists/as eternal is the self and world proclaimed. 51. These indeed/those/bhikkhus/recluses and Brahmins/are eternalists/eternal is the self and world/proclaimed/with four grounds/ 52. This/bhikkhu/the Tathāgata/understands/these are/indeed/standpoints/thus assumed/thus misapprehended/thus destination will be/thus state in the world beyond/It is, too/the Tathāgata/understands/than that/as well what transcends/ understands/yet even that/understanding/does not/misapprehend/ by being not misapprehended/to him/within himself/the peace/was realized/of the feelings/origin and passing away/satisfaction and unsatisfaction/escape from them/as it is/having understood/with non-clinging/was emancipated/bhikkhus/the Tathāgata is/ 53. These/indeed/bhikkhus/the doctrines/are deep/difficult to see/difficult to understand/peaceful/sublime/beyond the sphere of reasoning/subtle/only by wise/comprehensible/which Tathāgata/having well-realized for himself/would speak/by those who/of Tathāgata/rightly praise/in accordance with reality/would speak/ 54. There are/bhikkhus/some recluses and Brahmins/those are eternalists/regarding to one thing/eternalists/regarding other things/non-eternalists/the self and the world/declare with four grounds/they/Venerable/recluses and Brahmins/ Venerable/some recluses and Brahmins/what having been approached/what having been focused/are eternalists/ regarding to one thing/eternalists/regarding other things/non-eternalists/the self and the world/declare with four grounds/as eternal is the self and world declared/with four grounds? 55. There is/indeed/bhikkhu/a time/whenever/however/after lapse of a long period/this world/disintegrates/in the disintegrating world/most part of the beings/are born in Ābhassara-Brahma world/they/there dwell/mind made/feeding on happiness/self- luminous/moving through the space/aiding in glory/long/long period of the time/they continue/