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

48 56. Hoti kho so bhikkhave samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Athaññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī ciraṃ dīghamaddhānaṃ tiṭṭhati. Tassa tattha ekakassa dīgharattaṃ nibbusitattā anabhirati paritassanā uppajjati: 'aho vata aññe'pi sattā itthattaṃ āgaccheyyunti'. Atha aññatare'pi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahavyataṃ. Te'pi tattha honti manomayā pītibhakkhā sayampabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti. 57. Tatra bhikkhave yo so satto paṭhamaṃ upapanno tassa evaṃ hoti :'ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhavyānaṃ .Mayā ime sattā nimmitā .Taṃ kissa hetu? Mamaṃ hi pubbe etadahosi :aho vata aññe'pi sattā itthattaṃ āgaccheyyunti .Iti mamañca manopaṇidhi .Ime ca sattā itthattaṃ āgatā'ti. Ye'pi te sattā pacchā upapannā tesampi evaṃ hoti :ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhavyānaṃ .Iminā mayaṃ bhotā brahmuṇā nimmitā .Taṃ kissa hetu? Mamaṃ hi mayaṃ addasāma idha paṭhamaṃ upapannaṃ .Mayaṃ panamhā pacchā upapannā'ti. 58. Tatra bhikkhave yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca .Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca .Ṭhānaṃ kho panetaṃ bhikkhave vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati .Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati .Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathā samāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati .So evamāha :'Yo kho so bhavaṃ brahmā mahābrahmā abhibhu anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhavyānaṃ, yena mayaṃ bhotā brahmuṇā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmuṇā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā'ti.

49 56. There is/bhikkhus/ a time/whenener/however/ after lapse of a long period/this world/becomes to expand/ in the expanding world/empty/the Brahma’s palace/ appears/then a certain being/due to the exhaustion of life-span/due to the exhaustion of merits/from Ābhassara-Brahma world/having passed away/in the empty Brahma’s palace/re-appears//he/there dwells/mind made/feeding on happiness/self-luminous/ moving through the space/aiding in glory/long/long period of the time/he continues/to him/there/as being alone for a long time/dissatisfaction/agitation/arises/ ‘oh that other beings/here/might come/then/other beings, too/due to the exhaustion of life-span/due to the exhaustion of merits/from Ābhassara-Brahma world/having passed away/in the Brahma’s palace/re-appear/of that being/for companionship /they also/there/ 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 57. There/bhikkhu/one who was/as first/born/to him/thus occurs‘ /I am the Brahma/the great Brahma/ the Great Brahmā/the supreme one/the mighty one/the all- seeing one/the ruler/the lord of the all/the controller/the creator/the chief of the all/appointing to each his place/the ancient days/the father of all that are/are to be/ by me/these being are created/to that/what the reason is? In me/at first/it was thus‘/oh that other beings/here/might come/thus was/my intention/these being/to this place/have come/those being who came later/to them/thus it occurred/this is/gentlements/the Brahma/ the Great Brahmā/the supreme one/the mighty one/the all- seeing one/the ruler/the lord of the all/the controller/the creator/the chief of the all/appointing to each his place/the ancient days/the father of all that are/are to be/ to that/what the reason is? This is the one/we saw/here/as first born one/we/after him/were born/ 58. There/bhikkhus/whoever being/as first/was born/he possesses longer life/greater beauty/greater authority/those beings/thos who were born afterwards/they possess shorter life/lesser beauty/lesser authority /such place/bhikkus/does exist/where a certain being/from there/having passed away/to this place/comes/having come/from house/to houseless life/was ordained/from house/in houseless life/being ordained/by means of ardour/by means of endeavor/by means of application/by means of diligence/by means of right reflection/that type of mental concentration/touches/where in a concentrated mind/that previous dwelling/recollects/than that does not recollects/ he thus was said/Who is that/Brahma/the Great Brahmā/the supreme one/the mighty one/the all-seeing one/the ruler/the lord of the all/the controller/the creator/the chief of the all/appointing to each his place/the ancient days/the father of all that are/are to be/ we/by Brahma/were created/he is permanent/stable/eternal/not subject to change/as eternity/as same as/will remain/those we/that Venerated Brahma/were created/we are/impermanent/unstable/short- lived/doomed to perish/this status/have come/

50 Note

51 Chapter 3 Suttantapiṭaka, Dīghanakāya, Mahāvagga Tipiṭaka Translation Book 10 Sutta Volume 2 Introduction In previous chapters, the significance of studying and understanding are required by Buddhist monks, novices, and interested lay. We are realized in order to keep the Buddhism Dhamma maintained, the Rehearsals were made to conserve the collections of the Buddha Teachings. The collection and recollection had been performed and the result was Tipiṭaka. All the three Piṭakas (Baskets) consisting of Vinayapiṭaka, Suttantapiṭaka, and Abhidhammapiṭaka have been succeeded as oral tradition. The language used is well known worldwide as Pāli. So Pāli is the language the Buddha applied to proclaim Buddhism. Since the first step of learning Tipiṭaka to precisely understand Dhamma- Vinaya (The Buddha Teaching) is to know the meaning in Pāli (is known as Magadha language). After that, the Commentary (Aṭṭhakathā) of Buddhist texts can be studied and learnt. It happens that the Pāli study first is to be provided only for the Buddhist monks and novices. The study is to learn through oral tradition of Tipiṭaka texts. Later the Pāli or Pali Canon had been written down into languages spoken in the realms of those countries having Buddhism as national religion. Some examples of the Pāli in national scripture are Pāli with Thai letters, Romanized Pāli, Devanakri Pāli, Chinese Pāli, Burmese Pāli, etc. Considering the transcription and translation from Pāli Canon (Tipiṭaka) in Thailand, the Dhamma transcribed and translated have been mostly done by the monks and novices. The purpose of explanation the Pāli text is to teach and explain to people, expecting after listening or reading, those people (lay) will follow the explanation and are pertaining to morality to be good people. In general, the Pāli text is cited by the monks following with the explanation of the Dhamma exists in the Pāli text. However, nowadays, fewer people attend the listening and realizing the Dhamma. Temples have less lay people practicing Dhamma. One reason is that they

52 do not understand the Pāli Tipiṭaka. The Dhamma should be practiced, then is not in attention anymore. If the situation keeps going on like this, in the future, the Dhamma (Noble Truth) may be gradually disappeared from this country. The succession and propagation of Buddhism in Thailand will be difficult to perform. The organization that realized the significance of maintaining Buddhism to be with the country is the National Research Council of Thailand (NRCT). This research and KM (Knowledge Management) project, then, has been financial supported strongly. It has been anticipated by NRCT that this Translation Project will certainly increase better understanding on Buddhism thoroughly and to help propagate Buddhism worldwide. The project supported, then, could run the word-by-word translation of Tipiṭaka into both Thai and Moder English language. Without NRCT, this manual and the translation task can not be carried out at all. Suttantapiṭaka, Dīghanakāya, Mahāvagga In general, Suttantapiṭaka, which is one of the three Divisions (Piṭaka) of Tipiṭaka (Vinaya, Suttanta, and Abhidhamma), is more popular and well known among Buddhists. Many Suttas have been studied and transferred to Buddhist society. Vinayapiṭaka is supposed to be studied among Buddhist monks because the Division involves most of rules and regulations (Vinaya) for monks and for female monks while Suttantapiṭaka concerns more with Dhamma (Doctrine) practiced for lay people. The Abhidhamma is considered to require to knowledge and skills in understanding since the Division covers only the academic description from Suttantapiṭaka. So both the Vinaya and the Abhidhamma are lesser known among lay Buddhists. However, in this Translation Project, all the three Divisions have been translated word-by-word, so that all the Buddhists will understand the Buddha Teaching thoroughly. Concerning Suttantapiṭaka, Dīghanikāya is the collection of long Suttas consisting of 3 books (Gantha Canon or Scriptures). In this chapter, the second book of Dīghanikāya (Dīgha-long, Nikāya-collection) called Dighanikāya, Mahāvagga (Mahā-great, Vagga-chapter) is cited as example of the KM project. The Suttantapiṭaka consisting of 5 collections, 25 books are categorized as follows:

53 1. Dīghanikāya (Dī.) is the collection of 3 long Suttas in 3 chapters (Vagga), 3 books names as Dīghanikāya, Sīlakhandhavagga, Dīghanikāya Mahāvagga, and Dīghanikāya Pāṭikavagga. That is, they are Tipiṭaka Book 9, 10, 11 respectively. There are 34 Suttas all together. 2. Majjhimanikāya (M.) is the collection of the middle long Suttas. The Nikāya consists of 3 units (Paṇṇāsaka) or 3 books: Mūlapaṇṇāsaka, Majjhimapaṇṇāsaka, Uparipaṇṇāsaka. There are 152 Suttas in this collection. Majjhimanikāya is listed as Tipiṭaka Books 12, 13, 14 respectively. 3. Saṅyuttanikāya (Saṅ) is the collection of the kindred sayings connected in chapters (Nipāta). There are 11 Chapters in form of 5 volumes, consisting of 9,557 Suttas. The 5 volumes are Eka-dukatikanipāta, Catukkanipāta, Pañcaka-Chakkanipāta, Sattaka-Aṭṭhakanipāta- Navakanipāta, Dasaka-Ekādasakanipāta. The collection is listed as Tipiṭaka Books 20, 21, 22, 23, 24 respectively. 4. Khuddakanikāya (Khu.) is the collection of the Minor Anthologies of the Pāli Canon, consisting of Suttas, doctrine, explanation and miscellaneous stories that are not included in the above 4 collections. There are 15 scriptures (Gantha) divided into 5 volumes: Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Suttanipāta (1), Vimānavatthu, Petavatthu, Theragāthā, Therīgāthā (1), Jātaka (2), Niddes (Mahāniddesa (1), Cūḷaniddesa (1), Paṭisambhidāmagga (1), Apadāna (1 32), Buddhavaṁsa, Cariyāpiṭaka (31). The collection is listed as Tipiṭaka Books 25, 26, 27, 28, 29, 30, 31, 32, 33 respectively. In this Chapter, the Suttantapiṭaka, Dīghanikāya, Mahāvagga, which is Volume 2 of Suttantapiṭaka Dīghanikāya, is cited to be studied. As the meaning, Dīghanikāya is the long collection, Mahāvagga is Big Chapter (in this case “Chapter” is the sub unit of Nikāya (collection)). The Dīghanikāya Mahāvagga consists of 10 Suttas of which the names, except two of them, begin with the word “Mahā.” They are called as follows:

54 1. “Mahāpadānasutta” means the Sutta of great chronicles or autobiography (of 7 Buddhas). 2. “Mahānidānasutta” means the Sutta of great causation (Paṭiccasamuppāda). 3. “Mahāparinibbānasutta” means the Sutta of the final Nibbāna (the Great Decease of the Buddha). 4. “Mahāsudassanasutta” means the Sutta of King Mahāsudassana. 5. “Janavasabhasutta” means the Sutta of Janavasabha yaksa (giant), (King Bimbisāra). 6. “Mahāgovindasutta” means the Sutta of Mahāgovinda Brahman (a Former life of the Buddha). 7. “Mahāsamayasutta” means the Sutta of gods’ great assembly15. 8. “Sakkapañhasutta” means the Sutta of question to the Buddha by God Indra (Sakka). 9. “Mahāsatipaṭṭhānasutta” means the Sutta of the Great Foundation of Mindfulness development (Mindfulness and Clear Comprehension Development). 10. “Pāyāsisutta” means the Sutta of King Pāyāsi (Venerable Kumārakassapa explained Dhamma to suppress King Pāyāsi’s wrong view). Suttantipiṭaka Dīghanikāya Mahāvagga Mahāpadānasutta Mahāpadānasutta is the first Sutta of the 10 Suttas of Suttantipiṭaka Dīghanikāya Mahāvagga. According to the meaning, “Mahāpadānasutta” is “the Sutta of Great Chronicles” or “the Great Biography.” This Sutta refers to the Noble Biography of 7 Buddhas. The word “Mahāpadānasutta” is the name given according to the Content of the Sutta. If all the Tipiṭaka Books have been studied, the learners will find the alike name in another Book “Apadāna Scripture” of Khuddakanikāya, of which the content is about 41 Buddhas biography including 561 Noble monks (Therāpadāna), 40 Noble female monks (Therī-apadāna). Considering the meaning, 15 In Thailand, it is believed Mahāsamayasutta is the verse (Gāthā) for Māra (evil spirit) oppression. This is usually used in bless chanting for auspicious ceremonies and always chanting in combination with Āṭānāṭiyasutta of Dīghanikāya Pāṭikavagga

55 Apadāna is either biography or autobiography, but “Mahāpadānasutta” is only the Buddha told the mentioned life stories. The Content of Mahāpadānasutta Translated Version From studying the content existed in Mahāpadānasutta, it is found out that the content involving the Buddhas Biography is divided into 2 sections: Section 1 is the biography of 6 Buddhas in the past by the Buddha. As well, his own biography was told by the Buddha himself. That makes 7 Buddhas’ biography. The cause made the Buddha explained about the biography because from His own Divine Ear, what the disciple monks talking about Pubbenivāsānussatiñāna (Reminiscence of Past or Previous Births) of His biography with faith. However, they remarked to get empirical evidence by themselves. The Buddha approached and asked about what they were talking. Those monks told the issue and requested to hear about the biography. The Buddha, then explained the 6 Past Buddhas’ biography and added another one about His own’s and the 7 Buddhas biography was the content of the Sutta. The names of the 7 Buddhas explained in the Sutta are as follows: 1. Vipassī 2. Sikhī 3. Vessabhū 4. Kakusandha 5. Konāgamana 6. Kassapa 7. Gotama The details of biography of the 7 Buddhas were explained in the same order: 1) The Era of having; 2) The birth; 3) The family; 4) Life span; 5) Enlightenment place; 6) The two Chief Disciples (Aggāsāvaka); 7) Disciples assembly (called Cāturaṅgasannipāta – means “the Great Assembly of Disciples marked by the union of four factors during the Principal Teaching (Ovādapāṭimokkha); 8) the Attendant (Upaṭṭhāka); 9) The Parent; 10) The Hometown. The disquisition cited from Mahāpadānasutta about the Buddhas’ Biography is partly presented as follows: Romanized Pāli: “Ito so bhikkhave ekanavutokappo, yaṃ vipassī bhagavā arahaṃ sammāsam buddho loke udapādi. Ito so bhikkhave ekatiṃsokappo, yaṃ sikhī bhagavā arahaṃ sammāsambuddho loke udapādi.

56 English Translation: “From / there / Oh monks / one ninety aeon /, that he / Vipassī / the Fortunate One / the Worthy / the Perfect Enlightened One / in the world / arose./ From / there / Oh monks / thirty one aeon, / that he/ Sikhī / the Fortunate One / the Worthy / the Perfect Enlightened One / in the world / arose./” Section 2 is the content about when the Buddha learned with Divine Ear of what the monks continued discussing on the Buddhas’ biography. Approaching the monks’ discussing place, the Buddha clarified their question with giving more information about the biography. The Vipassī Buddha’s biography was explained in more detail. The content in this section significantly consisted of the life story of Vipassī Buddha involving birth, going forth, enlightenment, religious proclamation, the principal teaching disquisition. After that, the Buddha explained about what gods and brahms informed the 6 previous Buddhas. They reported the reason they were born as gods and brahms that they were born in the era of those Buddhas and practiced Dhamma. As well, they had practiced Dhamma during the Buddha Era, that was why they were born as gods and brahms. In the conclusion of Mahāpadānasutta, the Buddha explained to the monks about His thoroughly penetration power that caused the reminiscence of the Buddhas’ past lives. One extracted example of explanation from the Sutta can be studied as below: Romanized Pāli: “Iti kho bhikkuve, tathāgatassevesā dhammadhātu sappaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati,” English Translation: “Thus / indeed / Oh monks, /Thus Gone One itself / mind object element / thoroughly understood of whom mind object / thus Gone One / in the past / when the Buddhas / passed away / When dried up phenomenal world / when broken the cycle / when exhaust cycle of birth / when all suffering overcome / birth also / recollects,/” After the Buddha’s explanation, all the monks were delighted, appreciated with the Buddha’s noble sayings.

57 Word Order in the Translation Sutta The beginning of the Mahāpadānasutta (Great Discourse of the Lineage) contains the same expression as of the other Suttas. “Evaṃ me sutaṃ” (Thus / by me / heard / (Thus I have heard) that was Venerable Ānanda’s saying, is used to begin the Sutta. For the syntactic word order, it is noticeable that sentences are usually formed as “adjective modifier+subject+verb.” Further study and understanding, the learners are encouraged to study Pāli grammar in detail. In this chapter, only the fundamental explanation related to the translation project that focuses on finding the meaning of Pāli vocabulary word-by-word is involved. Concerning word order used in disquisition in general, no matter how long sentences will be, the word order is the same. That is, modifiers that are either adjective or adverb is put in front of the modified noun. Below is the cited example: Romanized Pāli: “Ekaṃ samayaṃ khagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaaṃ.” English Translation: “One / time / the Fortunate One / at Sāvatthi / stayed / in Jetavana / of Anāthapiṇḍika / in the monastery / (named) Kareri hut./” From the above cited expression, the adjective “ekaṃ” (one) is put in front of “samayaṃ” (time). “Bhagavā” functions as the subject of the sentence. “Sāvatthiyaṃ” is the adverb that modifies the verb “viharati,” etc. The style of building the disquisition in this Sutta is done by presenting the word order of prose. Only some parts of the explanation use “Gāthā” (verse or poetry). The word order in form of Gāthā can be cited from what Brahma God “Mahābrahma” begged Vipassī Buddha to give disquisition when Vipassī Buddha considered whether or not to proclaim His Teaching: Romanized Pāli: “Kicchena me adhigata halandāni pakāsituṃ, Rāgadosaparetehi nāyaṃ dhammo susambudho.” English Translation: “By difficulty / by me understood/ why should now / to express,/ Lust, hatred afflicted/ with not this / dhamma/ well understood/”

58 From the above word order in verse, it is suggested in this manual that technique and how to compose has more to learn. Only the example given is purposed to show how the word order is formed in writing up this Sutta. Essence of Dhamma Existed in Mahāpadānasutta It happens that among the 45 Books of Tipiṭaka, Suttantapiṭaka, Dīghanikāya Mahāvagga where Mahāpadānasutta exists, is one of the most popular and well known editions among Buddhists. This is because of the interesting stories in all 10 Suttas including Mahāpadānasutta. The 10 Suttas cover phenomena and disquisition of the Buddha involving the 3 Great Deceasation, as well as stories telling about the related happenings. So, Dīghanikāya Mahāvagga knowledge and content have been transferred to Buddhists who have applied the existing Dhamma to their daily life, practice and livelihood performance widely. In one of the 10 Suttas, “Mahānidānasutta” for example, Buddhists have applied the Dhamma on “Paṭiccasamuppāda” (the Law of Causation” to answer their harmonious way of life. Another Sutta “Mahāparinibbānasutta” is the collection of the Buddha disquisition before the Great Deceasation. The learners will find this is the longest Sutta of the Book. Even the Sutta called “Mahāsatipaṭṭnāsutta” that is the one explaining on the Great Foundation of Mindfulness, is well known among Buddhists. In this Sutta, the Dhamma that is very well understood and recalled by all Buddhists is the one concerning the path way the Buddha explained to be practiced for peaceful life. This is to settle mindfulness and comprehension in mind by considering four folds of practice: body, emotion, mind, and dhamma. These four folds of practice will lead to suffering eradication. The essence of Dhamma existed in Mahāpadānasutta, Section 1, as mentioned before, is related to the 4 Buddhas’ biography told by the Buddha. In detail, the Buddha explained that all the 7 Buddhas lid the same pattern of life. The Vipassī Buddha’s biography was the example of how all the Buddhas ran their lives. Besides, the Buddha had explained the brief biography of the other Buddhas as well, i.e., explaining on the age of all Buddhas as cited below: “Vipassī Buddha lived about 80,000 years. Sikhī Buddha lived about 70,000 years. Vessabhū Buddha lived about 60,000 years, while Kakusaṅdha Buddha lived

59 about 40,000 years. Konāgamana Buddha lived about 30,000 years and Kassapa Buddha lived about 20,000 years. Now, I (the Buddha) live for shorter time. Anybody who lives with not be more than 100 years or only a little bit longer.” In Section 2 content, the Buddha explained in detail the biography of Vipassī Buddha. The explanation covered birth, going forth, enlightenment, religion proclamation, and the Principal Teaching explanation. There are some more additional contents from the Sutta to be further studied. The following information in detail can be considered by the learners: 1. Birth of Vipassī Buddha. There are 2 Dhamma issues worthy to understand. One is the 16 Ordinary Laws of Bodhisatta (the Buddha-to- be) called “Bodhisattadhammatā.” These 16 laws involve the ones related to the Bodhisatta’s shifting (Cuti) from Dusit Heaven to the Mother’s womb, being summarized as follows: 1.1 Bodhisatta (to be Vipassī Buddha) has all over awareness since from shifting time to the Mother’s womb. 1.2 By the time of shifting, there is the unestimated bright miraculous light lit in all the worlds of gods, evils, and brahmas. 1.3 There are 4 God Guardians (4 Mahārājā) protecting the Bodhisatta at 4 directions. 1.4 The Mother practices morality when shifting. 1.5 The Mother does not have any sexual sensation. 1.6 The Mother achieves the 5 sensual pleasures (good ones). 1.7 The Mother has no pain and sees through the body at the Bodhisatta. 1.8 After 7 days of Birth, the Mother passes away and shifts to Dusit Heaven. 1.9 The Mother gets pregnancy for only 10 months. 1.10 The Mother stands while delivering. 1.11 On birth, gods perform greeting ceremony, later it is on humans’ duty.

60 1.12 On birth before touching the earth, four gods support the Baby Bodhisatta to be in front of the Mother and tell her of being the Great Power Son. 1.13 The delivery is easy and without any dirty stain. 1.14 On delivery, there are two streams of water from the air, hot and cold water to clean both the Bodhisatta and the Mother. 1.15 After delivery, the Bodhisatta stands firmly, turning to the north, walking for 7 steps, looking at all directions and utter majestic saying “I am the world excellence. I am the world best progress. I am the world best. This life is the last one, there is no birth for me anymore.” 1.16 After delivery, there is the unestimated bright miraculous light lit in all wolrds of gods, evils, and brahmas. Another Dhamma existing in Section 1 of Mahāpadānasutta that should be studied is Mahāpurisalakkhaṇasutta (the thirty-two marks of the Great Man of Vipassī Buddha). If this is studied further, it is confirmed that the thirty-two marks of the Great Man are true because the evidence can be found in the traditional Hinduism (Brahmanism) since ancient time. So, it can be concluded that the thirty- two marks of the Great Man are not made from imagination, not personalized. Anyone who has accumulated power for certain time can acquire those marks. It is, then, the phenomena of those who have stored their power for some lives. The detail of thirty-two marks of the Great Man in Mahāpadānasutta can be summarized as follows: Preliminary expression in the Sutta “When the brahman fortune tellers saw the Baby Vipassī Buddha, they told the king the thirty-two marks of the Great Man: Romanized Pāli: Ayaṃ hi deva kumāro… English Translation: This / Lord / the Prince /… And followed by the thirty-two marks of the Great Man of Baby Vipassī Buddha concluded as follows:

61 1. Two soles of feet are equally flat. 2. Under the soles, there are complete marks designed in shape of wheel: with 1,000 spokes, gear wheel, hub and all components of each sole. 3. Heels are sticking and long. 4. Fingers are long. 5. Hands and feet are soft. 6. Hand palms and foot soles are marked at knuckles with net shaped lines. 7. Ankles are high. 8. The skins are tapering as skins of deer. 9. When standing, without bending, two hand palms can touch the knees. 10. Penis and scrotum are hidden in sheath 11. Complexion is so brilliant as gold. 12. Complexion is so delicate that even dust can not be stuck to. 13. Single skin hair is in each pore. 14. Each skin hair is curved and knotted clock-wise and as blue as butterfly pea color. 15. Body is straight. 16. Muscles in 7 areas are perfect (dorsal surface of hands and feet, shoulders, throat). 17. Whole body is as graceful as king lion’s front body. 18. Back groove is full. 19. The body height is equal length of his arms stretched. 20. The neck is round all over. 21. Tasting nerves are perfect. 22. The chin is as graceful as the lion’s 23. There are 40 teeth. 24. All teeth are equally flat. 25. All teeth are gapless. 26. The eyeteeth are brilliant white. 27. The tongue is big and long. 28. The voice is as powerful as Brahma’s 29. The eyes are purely black.

62 30. The eyes are as pleasant as the calf’s. 31. Hair between the eyebrows is white and as soft as kapok padding. 32. Head looks like decorated with face frame.16 The above ordinary law of Bodhisatta quality that included 16 qualities and the thirty-two marks of the Great Man explained in Mahāpadānasutta, Section 1, besides, those who study, as well gain the knowledge of the righteous emperor characteristics. One with those qualities possesses 7 excellent properties: excellent happy state (Cakka), excellent elephants, excellent horses, excellent gems, excellent woman, excellent household head, and excellent leaders. Those imply possession of excellent objects and people. 2. In section 2 of the Sutta, the essence of content to be observed is related to the detailed telling on “Going Forth” of Vipassī Buddha. The Fortunate One explained what were the Four Divine Messengers (Devadūta) who convinced Him to go forth. Those were a decay person, a sick person, a dead person, and an ascetic, being seen for the first time. Also, an information about member counting and mathematic figures can be perceived, especially the number 84,000 that is well known for Buddhists. Concerning the details on Enlightenment of Vipassī Buddha, told by the Buddha, we learn that the Dhamma of “Law of Causation” (Paṭiccasamuppāda) is explained. The Buddha began to tell about the present Dhamma (Law) that decay and death lead to the origination of causation. From the Buddha’s enlightened wisdom, the explanation covered “When there is birth, decay and death exist; because there is birth, that is why there are decay and death.” The Buddha then further explained the concluded thought that: Romanized Pāli: “Atha kho bhikkhave vipassissa bodhisattassa etadahosi” “kiṃhi nu kho sati jarāmaraṇaṃ hoti?” “kiṃ paccayā jarāmaraṇaṃ hoti” 16 With the knowledge on the thirty-two marks of the Great Man, inspires the Buddha image molder to apply when create the Buddha images and Buddha footprints, etc.

63 English Translation: “Thus / indeed / Oh monks / to Vipassī / the Bodhisatta / it occurred / “That what / indeed / present / decay death / it is? “What conditions / decay death / they are?/ In conclusion, the explanation gave a detail of how Vipassī Buddha enlightened that: Because mind and matter extinguished; consciousness extinguished. Because consciousness extinguished; mind and matter extinguished. Because mind and matter extinguished; the six senses extinguished. Because the six senses extinguished; contact extinguished. Because contact extinguished; feeling extinguished. Because feeling extinguished; craving extinguished. Because craving extinguished; attachment extinguished. Because attachment extinguished; becoming extinguished. Because becoming extinguished; birth extinguished. Because birth extinguished; decay, death, grief, lamentation, suffering displeasure and despair extinguished. Extinguishment of all aggregated suffering is, because of such. 3. Concerning the religion proclaim, there is the content explaining what all Buddhas’ realm, all the ordained monks are requested to separate for helping religion proclaim. There is the saying by the Buddhas acknowledged by Buddhist monks and lay as follows: Romanized Pāli: “Caratha bhikkhave cārikaṃ bahujanahitāya Bahujanasukhāya lokānukaṃpāya atthāya Hitāya sukhāya devamanussāṇaṃ” English Translation: “Go / Oh monks / go on a journey / for the multitude welfare / for the multitude happiness / for the world compassion / for welfare / for support / for happiness / to all gods and men /” 4. The Principal Teaching Explanation is about the last part of the Biography. The essence of content that should be studied is the Principal Teaching

64 explained by Vipassī Buddha. The content consisted of 3 verses: Khanti (patience), Paramaṃ (ultimate), Topa (penance). The Principal Teaching is the expression of each Buddha in Mahāpadānasutta, the Principal Teaching of Vipassī Buddha is also the Principal Teaching explained by the Buddha. This clarifies “What the Buddha taught” to be perceived by all Buddhists. Meaning and Understanding in Detail Existing in Mahāpadānasutta Besides meaning and significance of Sutta name, content and word order from the Sutta in this chapter, more detail about word by word translation for Pāli words in English is also given. The objective of presenting word-by-word translation system and techniques is to help these learners to understand more and precisely the Dhamma existed. The process of studying the meaning of Pāli text in form of word by word translation has the following steps: 1. Understand and learn the meaning of Pāli scripture word-by-word. 2. Observe the word order in Pāli and compare with the present language used. 3. Try to reorder the translated word to be comprehended in case the word orders of the two languages are different. 4. Get each word translated and may re-paraphrase in pattern of the modern English. 5. Set questions for both word meaning and content of the Sutta, then answer to one self what advantage gained. Practice Exercise: Answer and describe the answer from the following questions: 1. Study the word meaning of vocabulary from Mahāpadānasutta Pāli version p.44 with mark (√) and then answer the questions: 1.1 What does it mean by “Vipassī Buddha considered all world being”? 1.2 What are the names of lotuses explained in the chapter and then give more details about those lotuses according to your experience?

65 2. The Dhamma Vipassī Buddha explained in the Principal Teaching shows what important content according to your understanding after reading the content. 3. Give more information on following vocabulary after studying the cited Sutta. 3.1 The meaning of ‘Kappa’ and ‘Bhaddakappa’ [4] 3.2 Vocabulary and names of trees that the 7 Buddhas sat when enlightenment [8] 4. What does it mean by the word ‘Anupubbikathā’ that Vipassī Buddha explained to his son ‘Khanḍa’ and ‘Tissa,’ son of the king’s advisor? [75] 5. What are the excellent qualities of the Buddha and Buddhas? [76] 6. What are the same Dhamma all Buddhas explained to the disciples? [77], [81]

66 Translation example DNII Suttantapiṭake Dīghanikāyo (Dutiyo bhāgo) Mahāvaggo Namo tassa bhagavato arahato sammā sambuddhassa. Mahāpadānasuttaṃ Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṃ. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatinānaṃ pubbenivāsapaṭisaṃyuttā dhammī kathā udapādi: 'itipi pubbe nivāso, itipi pubbe nivāso'ti.Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṃ bhikkhūnaṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: \"kāyanu'ttha bhikkhave etarahi kathāya sannisinnā? Kā ca pana vo antarā kathā vippakatā?\"Ti. Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ: \"idha bhante amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ pubbenivāsapaṭisaṃyuttā dhammī kathā udapādi: 'itipi pubbenivāso, itipi pubbenivāso'ti. Ayaṃ kho no bhante antarā kathā vippakathā. Atha bhagavā anuppatto\"ti.

67 In the basket of Collection of discourse/ the Long Discourses/ (The second Part)/ The Great Division/ Homage/to that Fortunate One/ to the Noble One/to the Worthy One/ to the Fully Enlightened One Great Discourse of the Liange Thus/by me/heard/one time/the Fortunate One/at Savatthi/stay/in Jetavana/ of Anathapindika/in the monastery/Kareri/in the hut/then indeed/to many/ to monks/after meals/alms gathering/to returing/in kareri/cottage/ in the yard/to seated/to assembled/prior/living/combined/of dhamma/talk/ arose/thus/earlier/living/thus/earlier/living/heard/indeed/the Fortunate One/with divine/ear/element/with pure/surpassing of/ human being/of those/monks/this/talk/conversation/then/the Fortunate One/having arisen/ from the seat/where/Karerimandala is/there/approached/having approached/prepared/seat/sat/sitting down/indeed/the exalted one/monks/addressed/what have/oh monks/at this time/by talk/being seated/what/yet/by you/mutual/talk/left unfinished/ Thus/said/they/monks/to the the Fortunate One/ this/said/here/reverend sir/to us/after meals/alms offering/returning/Kareri/cottage/in the yard/ to seated/to assembled/earlier/living/connected/dhamma/talk/arose/thus/ earlier/living/thus/earlier living/this/ indeed/by us/sir/mutual talk/left/ unfinished/then/the the Fortunate One/approached/wish/do you/ oh monks/earlier living/ connected/dhamma/talk/to listen/

68 \"Etassa bhagavā kālo, etasusa sugata kālo, yaṃ bhagavā pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ kareyya. Bhagavato sutvā bhikkhu dhāressantī\"ti. \"Tena hi bhikkhave suṇātha, sādhukaṃ manasikarotha, bhāsissāmī\"ti. \"Evambhante\"ti kho te bhikkhu bhagavato paccassosuṃ, bhagavā etadavoca: Ito so bhikkhave ekanavutokappo yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi. Ito so bhikkhave ekatiṃsokappo yaṃ sikhī bhagavā arahaṃ sammāsambuddho loke udapādi. Tasmiññeva kho bhikkhave ekatiṃse kappe vessabhū bhagavā arahaṃ sammāsambuddho loke udapādi, imasmiññeva kho bhikkhave bhaddakappe kakusandho bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho bhikkhave bhaddakappe koṇāgamano bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho bhikkhave bhaddakappe kassapo bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho bhikkhave bhaddakappe ahaṃ etarahi arahaṃ sammāsambuddho loke uppanno.

69 To that/the Fortunate One/time/to that welfare/time/which/ the the Fortunate One/former living/connected/dhamma/talk/if done/ from the the Fortunate One/having heared/monks/will hold/if so/monks/ listen/well/fix thought/will speak/thus/reverend sir/indeed/those/monks/ to the Fortunate One/assented/the exalted one/said thus/ To that/the Fortunate One/time/to that welfare/time/which/the Fortunate One/former living/connected/dhamma/talk/if done/from the the Fortunate One/having from/there/oh monks/one/ninety/aeon/who/Vipassi/the Fortunate One/worthy/perfect/enlightened one/in the world/arose/from here/oh monks/thirty-one aeon/who/Sikhi/the Fortunate One/worthy/ perfect/enlightened one /in the world/arose/in that also/indeed/oh monks/thirty-one aeon/Vessabhu/the Fortunate One/worthy one/perfect/ enlightened one/in the world arose/in this itself/indeed/oh monks/in the good aeon/Kakusandha/the Fortunate One/worthy one/perfect/enlightened one/in the world arose/in this also/indeed/oh monks/in the good aeon/Konagamona/the Fortunate One/worthy one/perfect/ enlightened one/in the world arose/in this also/indeed/oh monks/in the good aeon/Kassapa/the Fortunate One/worthy one/perfect/ enlightened one/ in the world arose/in this also/indeed/Oh monks/in the good aeon/I/at present/worthy/perfect/enlightened/in the world/arose/

70 Vipassī bhikkhave bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Sikhī bhikkhave bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vessabhū bhikkhave bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Kakusandho bhikkhave bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Koṇāgamano bhikkhave bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Kassapo bhikkhave bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Ahaṃ bhikkhave etarahi arahaṃ sammā sambuddho khattiyo jātiyā ahosiṃ, khattiyakule uppanno. Vipassī bhikkhave bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Sikhī bhikkhave bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Vessabhū bhikkhave bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Kakusandho bhikkhave bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi.Koṇāgamano bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. Kassapo bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. Ahaṃ bhikkhave, etarahi arahaṃ sammāsambuddho gotamo gottena.

71 Vipassi/oh monks/the Fortunate One/worthy/perfect/enlightened one/ Khattiya/of birth was/in Khattiya class/arose/Sikhi/ \\oh monks/ the Fortunate One/worthy/perfect/enlightened one/Khattiya/of birth/was/ Khattiya class arose/Vessabhu/oh monks/the Fortunate One/worthy/ perfect/ enlightened one/Khattiya/of birth/was/in Khattiya class/arose/ Kakusandha/oh monks/the Fortunate One/worthy fully enlightened one/brahmana/by birth was/brahmin class/arose/ Konagamana/oh monks/the Fortunate One/worthy/ fully enlightened one/brahmana/by birth was//brahmin class/arose/Kassapa/ oh monks/the Fortunate One/ worthy/fully enlightened one/brahmana/by birth was//brahmin class/arose/I oh monks/at present/worthy/perfect/ enlightened/Khattiya by birth was/in Khattiya class/arose/ Vipassi/oh monks/the Fortunate One/worthy/perfect/enlightened one/ Kondanna/clan/was/Sikhi/oh monks/the Fortunate One/worthy/ perfect/ enlightened one/Kondanna/clan/was/Vessabhu/oh monks/the Fortunate One/worthy/perfect/enlightened one/Kondanna/clan/was/Kakusandho/oh monks/the Fortunate One/worthy/perfect/enlightened one/ Kassapa/clan/ was/Konagamana/oh monks/the Fortunate One/worthy/ perfect/ enlightened one/Kassapa/clan/was/Kassapa/oh monks/the Fortunate One/worthy/perfect/enlightened/Kassapa/clan/was/ I/oh monks/at present/worthy/perfect/enlightened/Gotama/by clan/

72 Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa asīti vassasahassāni āyuppamāṇaṃ ahosi. Sikhissa bhikkhave bhagavato arahato sammā sambuddhassa sattativassasahassāni āyuppamāṇaṃ ahosi. Vessabhussa bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṃ ahosi. Kakusandhassa bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsa vassasahassāni āyuppamāṇaṃ ahosi. Koṇāgamanassa bhikkhave, bhagavato arahato sammāsambuddhassa tiṃsavassasahassāni āyuppamāṇaṃ ahosi. Kassapassa bhikkhave, bhagavato arahato sammāsambuddhassa vīsati vassasahassāni āyuppamāṇaṃ ahosi. Mayhaṃ bhikkhave, etarahi appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo. Vipassī bhikkhave, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Sikhī bhikkhave, bhagavā arahaṃ sammāsambuddho puṇḍarīkassa mūle abhisambuddho. Vessabhū bhikkhave, bhagavā arahaṃ sammāsambuddho sālassa mūle abhisambuddho. Kakusandho bhikkhave, bhagavā arahaṃ sammāsambuddho sirīsassa mūle abhisambuddho. Koṇāgamano bhikkhave, bhagavā arahaṃ sammāsambuddho udumbarassa mūle abhisambuddho. Kassapo bhikkhave, bhagavā arahaṃ sammāsambuddho nigrodhassa mūle abhisambuddho. Ahaṃ bhikkhave, etarahi arahaṃ sammāsambuddho assatthassa mūle abhisambuddho.

73 of Vipassi/oh monks/of exalted/of worthy/of perfect/of enlightened one/ eighty/years/thousand/life span/was/of Sikhi/oh monks/of exalted/ of worthy/of perfect/of enlightened one seventy/years/thousand/life span/ was/of Vessabhu/oh monks/of exalted/of worthy/of perfect/ of enlightened one/sixty years/thousand/life span/was/of Kakusandha/ oh monks/of exalted/of worthy/of perfect/of enlightened/forty years/ thousand/life span/was/of Konagamana/oh monks/ofthe Fortunate One/ of worthy/ of perfect/of enlightened/thirty years/thousand/ life span was/of Kassapa/oh monks/of the Fortunate One/of worthy/ of perfect/of enlightened /twenty/years/thousand/was/of me/oh monks/at present/little/life span/small/little/who ever/long time/live/he/years/ hundred/little or more/ Vipassi/oh monks/the Fortunate One/worthy one/perfect/enlightened/ of trumpet flower tree/at foot/[attained]complete/understanding/Sikhi/ oh monks/ the Fortunate One/worthy one/perfect/enlightened/of white mango/at foot/ complete/understanding/vessabhu/oh monks/the Fortunate One/worthy one/perfect/enlightened/of Sala/at foot/complete understanding/Kakusandha/oh monks/the Fortunate One/worthy one/ perfect/enlightened/ Mahari/at foot/complete understanding/ Konagamana/oh monks/the Fortunate One/worthy one/perfect/ enlightened/wood apple/at foot/complete understanding/ Kassapa/oh monks/the Fortunate One/worthy one/perfect/enlightened/ of banyan tree/at foot/complete understanding/I/oh monks/at present/worthy one/perfect enlightened/of Asattha/at foot/complete understanding/

74 Vipassissa bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Sikhissa bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vessabhussa bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Kakusandhassa bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Koṇāgamanassa bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Kassapassa bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Mayhaṃ bhikkhave, etarahi arahato sammāsambuddhassa sāriputtamoggallānaṃ nāma sāvakayugaṃ hoti aggaṃ bhaddayugaṃ. Vipassissa bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa ime tayo sāvākānaṃ sannipātā ahesuṃ sabbesaṃ yeva khīṇāsavānaṃ. Sikhissa bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ: eko sāvakānaṃ sannipāto ahosi bhikkhu satasahassaṃ. Eko sāvakānaṃ sannipāto ahosi asīti bhikkhusahassāni. Eko sāvakānaṃ sannipāto ahosi sattati bhikkhusahassāni. Sikhissa bhikkhave bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃ yeva khīṇāsavānaṃ. Vessabhussa bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi asīti bhikkhusahassāni. Eko sāvakānaṃ sannipāto ahosi sattati bhikkhusahassāni. Eko sāvakānaṃ sannipāto ahosi saṭṭhi bhikkhusahassāni.

75 To Vipassi/oh monks/to the Fortunate One/to the worthy/perfect/ to enlightened one/Khanda-tissa name/disciple/pair/was/topmost/ good/pair/to Sikhi/oh monks/to the exalted/one/to worthy/ perfect/ to enlightened one/Abhibhu/Sambhavam/name/disciple pair/was/ topmost/good/pair/to Vessabhu/oh monks/to the the Fortunate One/ to worthy/perfect/to enlightened one/Sona/Uttara name/disciple/ was/topmost/good/pair/to Kakusandha/oh monks/to the exalted/one/ worthy/perfect/to enlightened one/Vidhura/Sanjiva/name/disciple/pair/ was /topmost/good/pair/to Konagamana/oh monks/to the exalted/one/ to worthy/perfect/to enlightened one/bhiyyosuttaram/name/disciple/pair/ was/topmost/good pair/to kassapa/oh monks/to the Fortunate One/ to worthy/perfect/to enlightened one/Tissa/Bharadvaja/name/disciple/ pair/was/topmost/good pair/to me/oh monks/at present/to worthy/ perfect/enlightened one/Sariputta/Moggalana/name/disciple pair/ is/topmost/good pair/ To Vipassi/oh monks/to the exalted/to worthy/perfect/to enlightened one/ three/disciples/assemblies/Were/one/of disciples/assembly/was/sixty eight/monks/hundred thousand one/of disciples/assembly/was/monks/ hundred thousand/one of disciples/assembly/was/eighty /monks/thousand/ to Vipassi/Oh monks/to the the Fortunate One/to the worthy perfect/ to enlightened one/these/three/of disciples/assembly/was/all/also arahants/ Sikhi/oh monks/to the the Fortunate One/to the worthy/perfect/ to enlightened one/three/of disciple/assembly/was/one/of disciple/ assembly/was/monks/hundred/thousand/one/of disciple/assembly/ was/eighty/thousand/one/of disciple/assembly/was/ seventy/thousand/ monks/of Sikhi/Oh monks/to the exalted one/to the worthy one/perfect/to enlightened one/these three/of desciples/assembly/was/ all/also/arahants/ were/to Vessabhu/oh monk/to the exalted/worthy/one perfect/to the enlightened one/three/of disciples/assemblies were/one/of disciples/ assembly/was/eighty/monks/ thousand/one/of disciples/assembly/was/ seventy/monks/thousand/one/of disciples/assembly/was/sixty/ monks/thousand

76 Vessabhussa bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃ yeva khīṇāsavānaṃ. Kakusandhassa bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi cattālīsa bhikkhusahassāni. Kakusandhassa bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃ yeva khīṇāsavānaṃ. Koṇāgamanassa bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi tiṃsa bhikkhusahassāni koṇāgamanassa bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃ yeva khīṇāsavānaṃ kassapassa bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi vīsati bhikkhusahassāni. Kassapassa bhikkhave bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃ yeva khīṇāsavānaṃ. Mayhaṃ bhikkhave, etarahi arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṃ bhikkhave ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃ yeva khīṇāsavānaṃ.Vipassissa bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Sikhissa bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko vessabhussa bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kakusandhassa bhikkhave, bhagavato arahato sammā sambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.Koṇāgamanassa bhikkhave bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kassapassa bhikkhave bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhū upaṭṭhāko ahosi aggupaṭṭhāko. Mayhaṃ bhikkhave etarahi arahato sammāsambuddhassa ānando bhikkhu upaṭṭhāko hoti aggupaṭṭhāko.

77 To Vessabhu/oh monks/to the exalted/worthy/perfect/to the enlightened one/these/three/of monks/assemblies/were/all/also/arahants/one/of disciples/assembly/was/forty/monks/thousand/to Kakusandha/oh monks/to the exalted/ one/to the worthy one//perfect/to the enlightened one /this/one/of disciples/assembly/was/all/also/arahants/to Konagamana/oh monks/to the exalted/ one/to the worthy one/perfect/to the enlightened one/one of disciples/assembly/was/thirty/monks/ thousand/To Konagamana/oh monks/to the exalted/one/all/also/bhikkhus/ the Fortunate One/to the worthy perfect/to the enlightened one/one of disciples/assembly/was/twenty/monks/thousand/to Kassapa/oh monks/to the Fortunate One/to the worthy/perfect/to enlightened one/this/one/of disciples/assembly/was/all/also/arahants/ to me/oh monks/at present/one/of disciples/assembly/was/half of thirteen/ hundred monks/to me/oh monks/this/one/of disciples/assembly/was/ all/also/arahants/One/to the worthy one/perfect/ enlightened one/ Asoka/name/monk/attendant/was/chief attendant/to Sikhi/oh monks/ to the exalted/one/to the worthy one/perfect/enlightened one/Khemakara/ name/monk/attendant/was/chief attendant/to Vessabhu/oh monks/ to the Fortunate One/to Kakusandha/oh monks/to the exalted/one/ to the worthy one/perfect/enlightened ne/Buddhigo/name/monk/attendant/ was/chief attendant/to Konagamana/oh monks/to the exalted/ one/ to the worthy one/perfect/enlightened one/Sotthijo/name/monk/attendant/ was/chief attendant/To Kassapa/oh monks/to the Fortunate One/ to the worthy one/perfect/enlightened one/Sabbamitta/name/monk/ attendant/ was/chief attendent/to me/oh monks/at present/Ananda/monk/ attendant/chief attendant/

78 Vipassissa bhikkhatva bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhāni ahosi. Sikhissa bhikkhave bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi. Pabhāvatī nāma devī mātā ahosi janetti. Aruṇassa rañño aruṇavatī nāma nagaraṃ rājadhāni ahosi. Vessabhussa bhikkhave bhagavato arahato sammāsambuddhassa suppatīto nāma rājā pitā ahosi. Yasavatī nāma devī mātā ahosi janetti. Suppatītassa rañño anomaṃ nāma nagaraṃ rājadhāni ahosi. Kakusandhassa bhikkhave bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. Visākhā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana bhikkhave samayena khemo nāma rājā ahosi. Khemassa rañño khemavatī nāma nagaraṃ rājadhāni ahosi.

79 to/Vipassi/oh monks/to the blessed one/to the worthy one/perfect/ enlightened one/Bandhuma/name/king/father/was/Bandhumati/ name/queen/mother/was/genitor/of the king/Bandhumati name/city/the kingdom/was/to Sikhi/oh monks/to the Fortunate One/to the worthy one/perfect/enlightened one/Aruna/name/king/father/was/Pabhavati/ name/queen/mother/ was/genitor/to aruna/king/Arunavati/name/city/ kingdom/was/to Vessabhu/oh monks/to the Fortunate One/to worthy one/to perfect one/to fully enlightened one/Supatito/name/king/father/ was/Yasavati/name/queen/mother/was/genitor to Suppatita/king/Anoma/ name/city/kingdom/was/to Kakusanda/oh monks/to the blessed one/to the worthy one/perfect/enlightened one/Aggidatta/name/brahmin/father/was/ Visakha/name/brahmani/mother was/genitor/at that/oh monks/time/ Khemo/

80 Koṇāgamanassa bhikkhave bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. Uttarā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana bhikkhave samayena sobho nāma rājā ahosi. Sobhassa rañño sobhāvatī nāma nagaraṃ rājadhāni ahosi. Kassapassa bhikkhave bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi. Dhanavatī nāma brāhmaṇī mātā ahosi janetti. Tena kho pana bhikkhave samayena kikī nāma nāma rājā ahosi. Kikissa rañño bārāṇasī nāma nagaraṃ rājadhāni ahosi. Mayhaṃ bhikkhave etarahi arahato sammāsambuddhassa suddhodano rājā pitā ahosi, māyādevī mātā janetti. Kapilavatthu nāma nagaraṃ rājadhānī\"ti.Idamavoca bhagavā, idaṃ vatvā sugato uṭṭhāyāsanā vihāraṃ pāvisi. atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato ayamantarā kathā udapādi: \"acchariyaṃ āvuso tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati,Gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: 'evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipīti.

81 Konagamana/oh monks/to the blessed one/to the worthy one/perfect/ enlightened one/Yannadatta/name/Brahmin/was/father/Uttara/name/ brahmani/mother/was/genitor/at that/oh onks/time/Sobha/name/king/was/ to Sobha/king/Sobhavati/name/city/kingdom/was/to Kassapa/oh monks/ to the Fortunate One/worthy one/perfect/enlightened one/brahmadatta/ name/ brahmin/father/was/Dhanavati/name mother/was/janitor/at that /oh monks/time/Kiki/name/king/was/to/Kiki/to king/ king/Baranasi/name/ city/kingdom/was/to/me/oh monks/at that/to the worthy one/perfect/ the enlightened one/Suddhodana/king/father/was/Maya/queen/ mother/janitor/Kapilavatthu by name/the kindom/this was said/the Fortunate One/this/having said/the Well-Gone One/being risen from the seat/to the monastery/has entered/then indeed/to those/to monks/before long/of going/of the Fortunate One/this/mutual/talk/arose/marvelous/ friend/of the enlightened one/great accomplishment/great/super natural power/as indeed/name/the enlightened one/in the past/Buddha/when passed away/cut off/impediments/cut off/path/exhausted/cycle of existence/all suffering when overcome birth/also/will recollect/name/also/ will recollect/clan /also/will/recollect/life time too/recollect/disciples/two fold/also/will recollect/disciple/assembly too/will recollect/thus/births/ they/the Fortunate Ones/were/thus/too/thus name/thus/clan/thus/ virtue/thus/dhamma/thus/wisdom/thus/living/thus/freed/they/the Fortunate Ones/were/

82 Kinnu kho āvuso tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkha vītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugato pi anussarati, sāvakasannipātato pi anussarati: 'evaṃ jaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipīti', udāhu devatā tathāgatassa etamatthaṃ ārocesuṃ yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: 'evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipīti\" ayañca hidaṃ tesaṃ bhikkhūnaṃ antarā kathā vippakatā hoti. Atha kho bhagavā sāyanhasamayaṃ patisallānā vuṭṭhito yena, karerimaṇḍalamāḷo tenupasaṅkami. Upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: \"kāyanu'ttha bhikkhave etarahi kathāya sannisinnā? Kā ca pana vo antarā kathā vippakathā?\" Ti. Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ: \"idha bhante amhākaṃ acirapakkantassa bhagavato ayamantarā kathā udapādi:'Acchariyaṃ āvuso abbhutaṃ āvuso tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinna vaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmato pi anussarissati, gottato pi anussarissati, āyuppamāṇato pi anussarissati, sāvakayugato pi anussarissati, sāvakasannipātato pi anussarissati: 'evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā, evaṃgottā, evaṃsīlā, evaṃdhammā, evaṃpaññā, evaṃvihārī, evaṃvimuttā te bhagavanto ahesuṃ itipīti.

83 It/indeed/friend/to the Fortunate One/what is it/this/dhamma/element/ well comprehended/of which/of dhamma element/well comprehension/ the Fortunate One/in the past/Buddha/when passed away/cut off/ impediments/cut off/path/exhausted/cycle of birth/all suffering/ when overcome/cycle of existence/recall/name/too recall/clan too/recall/ life time too/recollect/disciple pair/too/recollect/disciple/assembly/to/ recollect/thus/births/they/the Fortunate One/were/in this manner/thus/ name/thus/clan/thus/virtue/thus/dhamma/thus wisdom/thus/living/thus freed/ they/the Fortunate Ones/thus too/or/gods/to the the Fortunate Ones/ this/meaning/informed/by which/the the Fortunate One/in/the/past/ Buddha/when passed away/cut off impediments/cut off path/exhausted/ cycle of births/all suffering/when overcome/existence/recall/name/ too/recall/life time too/recollect/disciple pair/recollect/disciple assembly/ too/recollect/thus/births/they/the Fortunate One/were/in/this manner/ thus/name/thus/clan/thus/virtue/thus/dhamma/thus wisdom/thus living/ thus freed/they/the Fortunate Ones/were/ thus/too//this/and/this/to them/to the monks/mutual talk/left unfinished/ then/indeed/the/the Fortunate One/evening/time/from seclusion/arisen/ by which/Kareri/cottage/through that/approached/having approached/ prepared/on the seat/sat/seated/indeed/blessed one/monks/addressed/ what/here/oh monks/at that time/by talk/seated/what/yet/by you/ mutual/talk/left unfinished/Thus said/they/monks/to/the Fortunate One/ thus/said/here/sir/our/before long/of the/enlightened one/mutual talk/ arose/marvelous/ friend/wonderful/friend/of the enlightened/one/great accomplishment/great super natural power/as indeed/the enlightened one/ in the past/the Buddha/when passed away/impediments cut off/ cut off path/suffering/when overcome/birth too/recollects/name too/ recollects/clan too/recollects/too recollects/disciple/pair/too/recollects/ disciple/assembly/thus bitths/they/the Fortunate Ones/thus/dhamma/ thus wisdom/thus living/thus freed/they/the Fortunate Ones/were/ thus too/it/

84 Kinnu kho āvuso tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātito pi anussarati, nāmato pi anussarati. Gottato pi anussarati, āyuppamāṇato pi anussarati, sāvakayugato pi anussarati, sāvakasannipātatopi anussarati: evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā, evaṃgottā, evaṃsīlā, evaṃdhammā, evaṃpaññā, evaṃvihārī, evaṃvimuttā te bhagavanto ahesuṃ itipīti? Udāhu devatā tathāgatassa etamatthaṃ ārocesuṃ yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātito pi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugato pi anussarati, sāvakasannipātatopi anussarati: 'evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā, evaṃgottā, evaṃsīlā, evaṃdhammā, evaṃpaññā, evaṃvihārī, evaṃvimuttā te bhagavanto ahesuṃ iti'pīti? \"Tathāgatassevesā bhikkhave dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā, evaṃgottā, evaṃsīlā, evaṃdhammā, evaṃpaññā, evaṃvihārī, evaṃvimuttā te bhagavante ahesuṃ itipī'ti. Devatā pi tathāgatassa etamatthaṃ ārocesuṃ evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā, evaṃgottā, evaṃsīlā, evaṃdhammā, evaṃpaññā, evaṃvihārī, evaṃvimuttā te bhagavanto ahesuṃ itipī'ti. Iccheyyātha no tumhe bhikkhave bhiyyosomattāya pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ sotunti?\"

85 What is friend /to the Fortunate One/what is it/dhamma element/ well comprehended/of which/dhamma element/comprehension/ the Fortunate One/in the past/Buddha/when passed away/cut off impediments/cut off path/exhausted/cycle of birth/all suffering/when overcome/birth also/recollects/name also/recollects/clan also/recollects/life time/too/ recollects/disciple pair/too/recollects/thus births/they/the Fortunate Ones/were/in this manner/thus name/thus clan/thus virtue/thus dhamma/thus wisdom/thus living/thus freed/they/the Fortunate Ones were/thus too/or/gods/to the the Fortunate Ones/this meaning/informed/by which/the Fortunate One/in the past/Buddha/when passed away/cut off/impediments/cut off path/exhausted/cycle of birth/all suffering/when overcome/cycle of existence/recollect/name too recollect/clan too/recollects/life time too recollects/disciple pair too/recollects/disciple pair/too recollects/disciple assembly/recollects/ thus/births/they/the Fortunate Ones/were thus/thus name/thus clan thus virtue/thus dhamma/thus wisdom/thus living/thus freed/they/the Fortunate Ones/were/thus too/ To this the Fortunate One/itself/these/oh monks/element of dhamma/well comprehension/of which/element of dhamma/well/comprehension/ the Fortunate One/in the past/Buddha/when passed away/cut off impediments/exhausted/cycle of birth/all suffering/when over come/birth also recollects/name also recollects/clan also/recollects/life time too recollects/disciple pair too/recollects/disciple pair too/recollects/thus births/they/the Fortunate Ones/were/in this manner/thus clan/thus virtue/thus dhamma/thus wisdom/thus living/thus freed/the Fortunate Ones/were/thus too/gods too/to the the Fortunate One/this/ manner/ informed/thus/births/they/exalted ones/were/thus name/thus clan/thus virtue/thus dhamma/thus wisdom/thus living/thus freed/they/the Fortunate Ones/were/thus too/wish/not/do you/oh monks/exceedingly/ early living connected dhamma talk to listen/

86 \"Etassa bhagavā kālo, etassa sugata kālo. Yaṃ bhagavā bhiyyosomattāya pubbenivāsappaṭisaṃyuttaṃ dhammiṃ kathaṃ kareyya bhagavato sutvā bhikkhū dhāressantī\"ti. \"Tena hi bhikkhave suṇātha, sādhukaṃ manasikarotha, bhāsissāmī\"ti. 'Evaṃbhante'ti kho te bhikkhu bhagavato paccassosuṃ. Bhagavā etadavoca: \"Ito so bhikkhave ekanavuto kappo. Yaṃ vipassī bhagavā arahaṃsammāsambuddho loke udapādi. Vipassī bhikkhave bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī bhikkhave bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi. Vipassī bhikkhave bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ: eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ.

87 To that/blessed one/time/to that welfare/time/which/the Fortunate One/ exceedingly/Earlier living/connected/dhamma talk/if does/ from the Fortunate One/having heard/monks/will hold/if so/oh monks/ listen/well/fix thought/will speak/thus sir/indeed /they/ From here/he/oh monks/one/ninty/aeon/who/Vipassi/the Fortunate One/ worthy one/fully enlightened/in the world/arose/Vipassi/oh monks/ the Fortunate One/worthy one/fully enlightened one/Khattiya/by birth was/Khattiya clan/arose/Vipassi/oh monks/the Fortunate One/worthy one/ fully enlightened one/Kondanna clan/was/of Vipassi/oh monks/of the exalted/ one/of the worthy one/of fully enlightened/one/enlightened one/eighty/years/thousand/life span/was/Vipassi/oh monks/the Fortunate One/worthy one/perfect/enlightened/of Patali/at root/highest enlightenment/to Vipassi/oh monks/to the Fortunate One/worthy one/perfect/to enlightened one/ Khandatissa/nama/disciples/two fold/was/chief/best/pair/of Vipassi/oh monks/of the the Fortunate One/of the worthy one/perfect/of enlightened one/three/of disciples/assemblies/ were/one/of disciples/assembly/was sixty eight/monks/hundred/ thousand/

88 Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusatasahassāni. Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃ yeva khīṇāsavānaṃ. Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa bhikkhave bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhāni ahosi. Atha kho bhikkhave vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkami. Ayamettha dhammatā.

89 One/of disciples/assemblage/was/monks/hundred thousand/one/ of disciples/assemblage/was/eighty/monks/hundred thousand/of vipassi/ oh monks/of the the Fortunate One/worthy one/perfect/enlightened one/these/three/of disciples/assembly/were/all/even/of arahants/to vipassi/ oh monks/to the exalted one/to the worthy one/perfect/enlightened one/asoka/ name/ monk/attendant/was/chief attendant/to vipassi/oh monks/to the Fortunate One/to the worthy one/perfect/enlightened one/Bandhuma/Name/king/father/was/Bandhumati/name/queen/ mother/was/mother/to Bandhuma/king/Bandhumati name/city/ Then/indeed/oh monks/Vipassi/Bodhisatta/from Tusita/body/ having passed away/mindful/thoughtful/others/womb/Enter/ his/here/nature/

90 Note

91 Chapter 4 Suttantapiṭaka, Dīghanikāya, Pāṭikavagga (Pātikavagga) Tipiṭaka, Translated Version, Book 11 Sutta Volume 3 Namo Tassa bhagavato arahato sammāsambudhassa Pay homage / to him / the Fortunate One / the Holy One / the Fully-Self Enlightened One / Introduction Sutta Volume 3 mentioned in this Chapter is the translated Tipiṭaka Book 11. The name of the Sutta is Suttantapiṭaka, Dīghanikāya, Pāṭikavagga. From the previous chapters, the word “Tipiṭaka” (in Thai as Tepiṭaka) in Pāli is the Buddha Teachings (Buddha vacana). To study the Buddha Teachings, the Tipiṭaka learned tend to divide the content into 3 divisions, namely, Paṭhamabuddhavaccana; Majjhimabuddhavacana; and Pacchimabuddhavacana. By definition, Paṭhamabuddhavacana is the Utterance (Udāna) the Buddha spoke out at the first time during the enlightenment under the Bodhi Tree. For Majjihimabuddhavacana, this means the True Dhamma (Saddhamma) explained by the Buddha through 45 years of teaching, the one between Paṭhamabuddhavacana and Pacchimabuddhavacana. The latter is the Last Teaching of the Buddha while lying down between the two Sala trees, before the Great Decease. Besides having the Buddha Teaching divided into 3 divisions, all the Teachings are also divided into 3 baskets (Piṭaka): Vinayapiṭaka, Suttantapiṭaka, and Abhidhammapiṭaka of which the detailed explanation has been informed in the previous chapters. As well, all the Buddha Teachings are preferred to be categorized into 5 collections (Nikāya), especially the category preferred to apply to Suttantapiṭaka: the 5 collections names are Dīghanikāya, Majjhimanikāya, Saṅyuttanikāya, Aṅguttaranikāya and Khuddakanikāya.

92 There are some Tipiṭaka experts preferred to categorize Tipiṭaka into 9 Factors (Aṅga) named Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jākata, Abbhūtadhamma, and Vedalla. Also, some preferred to categorize into aggregates (khandha) called Dhamma Aggregates (Dhamma Khandha). There are 84,000 Dhamma Aggregates in Tipiṭaka. According to Mahācuḷātepiṭakaṃ Nidānavaccana17(the source) explained as the Book Preface, the Buddha Teachings categorization was mentioned, concluded as “the Buddha Teachings, no matter many names given, the categories are only worldly assumption, just to be convenient to call and easy to learn, but the essence of the Buddhavacana is the everlasting dhamma. This is the only one that never changes or varies by various names of categories. All the names of the categories are finally well put in one called Tipiṭaka (Tepiṭaka).” In brief, it can be notified that the Buddha Teachings are Tipiṭaka, the incomparable valuable virtue. This is because Tipiṭaka leads us to achieve the Final Goal (Nibbāna). It is, then, essential to help preserve and conserve with highest respect. To study Tipiṭaka called “Gandhadhura” (Scripture responsibility) and to practice Tipiṭaka called “Vipassanādhura” (Obligation of inside development) are worth to keep as succession of virtue heritage. Since Tipiṭaka is the Buddha Teachings in Pāli language, the one was picked up by the Buddha to teach people, to perceive Tipiṭaka is then necessary to understand and know Pāli language well enough first. To achieve understanding Tipiṭaka content needs both structure and word meanings. In this manual book, the fundamental process to achieve Tipiṭaka understanding is proposed. That is, the meaning of each vocabulary is given in form of word-by-word translation. After being skilful in word meanings, the further attempt to learn Tipiṭaka commentary can be proceeded. 17 “Mahācuḷātepiṭakaṃ Suttantapiṭaka, Dīghanikāya, Pātikavaggapāli, Deyya-raṭṭhe Mahācuḷālaṅkaraṇarājavidyālāyena pakāsitā anussaranīyaṃ buddha vase 2500,” the Preface

93 Suttantapiṭaka, Dīghanikāya, Pāṭikavagga Suttantapiṭaka, Dīghanikāya, Pāṭikavagga is Tipiṭaka Book 11 of 45 Books (Mahāculātepiṭakaṃ) and is considered as Volume 3 of the 3 Volumes of Suttantapiṭaka Dīghanikāya. The names of the 3 Volumes are well-known as follows: Volume 1. Suttantapiṭaka, Dīghanikāya, Sīlakhandhavagga, Tipiṭaka Book 9 Volume 2. Suttantapiṭaka, Dīghanikāya, Mahāvagga, Tipiṭaka Book 10 Volume 3. Suttantapiṭaka, Dīghanikāya, Pāṭikavagga, Tipiṭaka Book 11 The third Volume, Dīghanikāya Pāṭikavagga is defined as the collection of Pātikasutta, the first Sutta of the Book. There are all together 11 Suttas in the Volume 3: 1. Pātikasutta 2. Udumbarikasutta 3. Cakkavattisutta 4. Aggaññasutta 5. Sampasādanīyasutta 6. Pasādikasutta 7. Lakkhaṇasutta 8. Siṅgālakasutta 9. Āṭānāṭiyasutta 10. Saṅgītisutta 11. Dasuttarasutta The Origin of the Sutta Names in Suttantapiṭaka, Dīghanikāya, Paṭikavagga and of Pāṭikasutta Considering the 11 Suttas of Dīghanikāya Paṭikavagga, the meaning of the 11 Suttas are as follows: 1. Pāṭikasutta – the Sutta of a naked ascetic named Pāṭikasutta 2. Udumbarikasutta – the Sutta of Cakkavatti-Sīhanāda (the Lion Roars on the Turning of the Wheel) at Udumbarikārāma 3. Cakkavattisutta – the Sutta of the world being (emperor) 4. Aggññasutta – the Sutta of world genesis 5. Sampasādanīyasutta – the Sutta of the Faith that satisfied 6. Pasādikasutta – the Sutta of the Delectable Discourse (courses of the Faith) 7. Lakkhaṇasutta – the Sutta of the thirty-two marks of the Great Man

94 8. Siṅgālakasutta – the Sutta of Siṅgālamāṇava who worshipped the 6 quarters of earth and sky 9. Āṭānāṭiyasutta – the Sutta of praying for safety called Āṭānāṭiya 10. Saṅgītisutta – the Sutta of the Rehearsal (by Venerable Sarīputta) 11. Dasuttarasutta – the Sutta of the Tenfold Series According to the example of the Translation cited in this manual book, there is the one from Sutta 1 of Tipiṭaka Book 11, called Pāṭikasutta. It is the Sutta of the naked ascetic named Pāṭikaputta. He was one of the 3 naked ascetics. The names of these 3 naked ascetics were korakakhattiya, kaḷaramajjhaka, and Pātikaputta. The name of the third named ascetic, Pātikaputta was cited to be the Sutta name. He was the one who cleaned Sabbaññutā (Omniscience) perception and challenge the Buddha to compete the miracle powering (mystic wonders) with him. The name of Pāṭikaputta was mentioned by the Buddha to Bhaggava the Wanderer at his residence, located in Anupiyanikama Town, Malla county. The Buddha had remarked the question of Bhaggava who asked why his friend Sunakkhatta quit the monkhood. The Buddha told story of Sunakkhatta’s quitting monhood that he changed to worship the 3 naked ascetics instead and believe they were Arahants. Content Existing in the Translated Sutta The essence of content existed in Pāṭikasutta is about what Venerable Ānanda told story about the Buddha. It happened that one time the Buddha was staying at Anupiyanikama Town, before going for alms in the morning, and had spent the time with Bhaggava the Wanderer at his residence. Bhaggava welcomed and greeted the Buddha nicely and asked why his friend Sunakkhatta, son of Licchavī who formerly was ordained as a monk but at the moment had quit monkhood. Sunakkhatta came to see him and told he quit monkhood, not to serve the Buddha anymore (who used to express determination to join monkhood in front of the Buddha that “Bhagavantaṃ Uddissa – the Fortunate One is my Great Teacher. I will follow the practice advised by the Fortunate One). When Bhaggava asked whether it was true or not that Sunakkhatta had quit monkhood and would not stay to attend the Buddha, the answer was it was true. The Buddha explained that Sunakkhatta

95 who used to be close and attend the Buddha for some time but quit monkhood for two reasons: 1. Because the Buddha did not present miraculous power 2. Because the Buddha did not proclaim on world genesis On this matter, the Buddha told Bhaggava about the idea and behaviour of Sunakkhatta when told on quitting monkhood that: 1. On quitting monkhood and would not stay to attend, the Buddha asked Sunakkhatta whether or not the Buddha asked him to stay. When he said it was not, the Buddha said it was not the business to tell about the quitting. 2. On the proclaim on world genesis not done by the Buddha that caused Sunakkhatta to be disappointed and asked for quitting monkhood. When the Buddha asked whether Sunakkhatta got promise by the Buddha to tell, he said it was not. Then, the Buddha said it he was not promised, it was not the business to tell to quit. The Buddha explained further on the questions Sunakkhatta was asked. One was that whether Dhamma proclaimed would help to reach the Final Goal (Nibbāna). Sunakkhatta accepted it was not. Another question asked by the Buddha whether miraculous power presented would help to reach the Final Goal, Sunakkhatta answered it would not. So the Buddha concluded the miraculous power presented was of no use. However, the Buddha kindly explained on the 3 times miraculous power presented to Sunakkhatta while he was the Buddha’s attendant. The first miracle was the foretold being of the naked ascetic name Korakkhattiya worshipped by Sunakkhatta as the excellent Arahant. The foretelling concerned what Korakkhattiya would die within 7 days with Alasaka (not digested dieting disease). The second time was that the naked ascetic name Kalāramajjhaka who was worshipped by Sunakkhatta as the excellent Arahant, would go back to live like a lay, by putting on cloth, getting married, and eat the newly cooked food (Kummasa) that promised he would never did practice for the whole life. The third miraculous power presented by the Buddha was the foretelling that the

96 third naked ascetic named Pāṭika who boasted on reaching omniscience and could show miraculous power. He was the one worshipped by Sunakkhatta as the excellent Arahant. When Pāṭikaputta challenged the Buddha to compete miraculous power presentation; the Buddha said Pāṭikaputta would not be able to come if still kept his own wrong view. When the Buddha asked whether or not he was explained on these 3 situations and the answer was it was done, then the Buddha warned him, he got angry and quit monkhood before leaving away. On the matter of world genesis, the Buddha explained to Bhaggava he thoroughly penetrated all the origin how it was and was going. The Buddha told there were 5 concepts of theory of genesis according to that time inquiry. The Buddha said the penetrated knowledge realized he knew better and profoundly than any theories explained. But because of no adherence to those, he had reached the Final Goal from these adherent matters. Word Order of the Translated Text The word order of language structure in Pāṭikasutta involves narrative style of writing. The beginning of each Sutta is formulated the same as all Suttas, that is beginning with Venerable Ānanda saying “Evaṃ me sutaṃ (Thus / I / have heard/).” What Venerable Ānanda explained or told was related to the saying of the Buddha given to Sunakkhatta. One example cited (no.10 of Pāli, Thai alphabets or no.81-82 of Pāli, Romanized alphabets) was the question and answer between the Buddha and Bhaggava as follows: Romanized Pāli: “Atha kho bhaggava, sunakkhatto licchavīpatto / yeṅahaṃ / tenupasaṅkāmi. Upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dhaṃ, bhaggava, sunakkhattaṃ licchavīputtaṃ etada vocaṃ tam kimmaññasi sunakkhatta?”

97 English Translation: “Then / indeed / Bhaggava / Sunakkhatta / the Licchavins / to me / came / Having come / to me / he saluted / to one side/ Sat down. / At one side / sat down / indeed / that I / Bhaggava / To Sunakkhatta / the Licchavins / said / Well, you / what do you think / Sunakkhatta?/ Considering the word order, it is seen that, the consistency of the word order is precise. The sentence structure that contains adverbs begins with an adverb. For example, “Atha kho – Then / indeed” from the translation example, begins the sentence, following with an exclamation (if there is any) and noun functioning as subject. Any noun, if there is modifier noun, the noun modifier comes after; i.e., “Licchavīpatto – the Licchavins.” Any verbs that has modifier (adverb), the modifier comes before the main verbs. For the question noticed from the cited example in “Tiṃ kimmaññasi Sunakkhatto?,” the structure word order is formulated as “Subject+question word (adverb)+verb+exclamation now (if any).” So, if the learner considers carefully, the consistency of the word order exists in Pāli language structure. The Essence of Dhamma in Pāṭikasutta From studying the translated Pāṭikasutta, it is noticeable that there are parts of the accustomed Dhamma found in the Sutta. One being popular and well known for Buddhists to pray in everyday life is the Dhamma on Virtues of the Buddha (Buddhaguṇa), 6 Virtues of the Dhamma (Dhammaguṇa), and 9 Virtues of the Sangha (Sanghaguṇa), from no.6 (Thai Version) and no.43, 46, 49 (Romanized Version) respectively. The Dhamma on the Guṇa (Virtue) of the Buddha, Dhamma, and Sangha in the Sutta is the part of the Buddha sayings about Sunakkhatta who used to praise the 3 Virtues (Tīguṇa), still turned to worship the 3 naked ascetic by saying he quit attending the Buddha and monkhood with two reasons given (as above mentioned earlier in the Chapter). The Dhamma of the 3 Virtues from the translation version from the Sutta are cited as follows: