English 1.2

101 (115.) So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pātimokkhasaṃvarasavuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī. Samādāya sikkhati sikkhāpadesu. Kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno indriyesu guttadvāro bhojane mattaññū satisampajaññena samannāgato santuṭṭho. He/after a time/having given up a great mass of wealth or little mass of wealth/having given up a large number of the circle of relations or a small number of relations/having shaved hair and beard/having dress up the yellow robes/leaving from house to homeless life/ordains/ He/thus/having been ordained/ being restrained in highest perfect/lives/being perfect in conduct and suitable practice/seeing the danger avoid in even very little faults/having observed/practices in precepts/bodily action/verbal action/mental action/were endowed with wholesomeness/being perfect in morality in pure livelihood/controlling over in senses/ moderated in food/ endowed with mindfulness and clear comprehension/being contentment/ (116.)39. Kathañca brāhmaṇa bhikkhu sīlasampanno hoti? Idha brāhmaṇa bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampi viharati. Idampi’ssa hoti sīlasmiṃ. How does/Brahmin/a bhikkhu/observe the morality? Here/Brahmin/a bhikkhu/ destructing of life/being abandoned/from the destructing of life/ without stick/without sword/being shameful/showing kindness/being a kind and sympathetic one/dwells. This is also/of his morality (117.) Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati. Idampi’ssa hoti sīlasmiṃ. Taking of what is not given/being abandoned/from taking of what is not given/abstained/ taking what is given/expecting the giving/without stealing/with a pure mind/dwells. This is one of the morality (118.) Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampi’ssa hoti sīlasmiṃ. Un-chastity/ being abandoned/ living far from evil/aloof from the village practice of sex/dwells. This is one of the moralties (119.) Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Idampi’ssa hoti sīlasmiṃ. False speech/being abandoned/from false speech/abstained/a truth speaker/one to be relied on/trustworthy/dependable/being not deceitful to the world. This is one of moralities

102 (120.) Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti. Ito sutvā na amutra akkhātā imesaṃ bhedāya. Amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā saṃhitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Idampi’ssa hoti sīlasmiṃ. Slander speech/being abandoned/from slander speech/ abstained/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/conceiler/ of those at one/encourager/a unity maker/a unity lover/a rejoice of unity/unity making word speaker/ This is one of the morality (121.) Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemaniyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti. Idampi’ssa hoti sīlasmiṃ. Rude speech/being abandoned/from rude speech/abstained/whatever words without fault/pleasant to the ear/lovely/reaching to the heart/polite/pleasand to the many people/beloved by many people/such type of speech/speaks/ This is one if the moralities (122.) Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Kālavādī bhūtavādī atthavādī dhammavādī vinayavādī. Nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasañhitaṃ. Idampi’ssa hoti sīlasmiṃ. Frivolous talk/having abandoned/from frivolous speech/abstained/speaks at right time/speaks at fact/meaningful speaker/ truth speaker/speaks of discipline/speaks to be treasured/ seasonable/defined/connected with the meaning/ This is one of the moralitie

103 (123.)40. Bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍaṇavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavāssavaḷavāpaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahakārā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. He/seed and crops’ damaging is abstained/Who takes one meal/ is abstained from taking meals at night/dancing, signing/playing/watching shows/is abstained/ garlands/perfumes/cosmetics/ornaments/adornments/using is abstained/ higher/wide beds/abstained/acceptance of silver and gold/is abstained/acceptance of raw grain/is abstained/ acceptance of raw flesh/is abstained/acceptance of woman, young girls/is abstained/ acceptance of male or female slaves/is abstained/acceptance of goats/is abstained/acceptance of cocks, pigs/abstained/acceptance of elephants, oxen, horses, mares/is abstained/acceptance of fields, farm/is abstained/ from following as a messenger/is abstained/from buying and selling/is abstained/from false weighing, false coining, false measuring/is abstained/ from crooked, cheating, deceiving, insincere practices/is abstained/from cutting, killing, imprisoning, highway robbery, taking food by force/is abstained/ This is one of the morality Cullasīlaṃ niṭṭhitaṃ/ Minor morality is ended (124.)41. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti, seyyathīdaṃ: mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ. Iti vā itievarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/with killing these type of seeds and cops/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/coops/injuring/abstained/This is the one of moralities

104 (125.)42. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti, seyyathīdaṃ annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ. Iti vā itievarūpā sannidhikāraparibhogā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/this type of/using of storing up things/practicing/dwell/as follows/storing the food/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/this is one of the morality (126.)43. 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 dhopanaṃ hatthiyuddhaṃ assayuddhaṃ mahisayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍakayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyuhaṃ aṇīkadassanaṃ. Iti vā itievarūpā visūkadassanā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/this type of such show visiting/practicing/dwell/as follows/dancing/singing/playing music instrument/seeing/hand-music/cymbals/drums/show at fair/ballad recitations/conjuring tricks/flute washing/combat of elephants/combat of horse/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/This is one of the morality (127.)44. 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 hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/this type of gambling/causing heedlessness/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 gambling/causing heedlessness/abstained/This is the one of moralities

105 (128.) Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti, seyyathīdaṃ: āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭhissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kādalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ. Iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/such/ loft and large beds/being addicted/dwell/as follows/deep-chair/sofa/ covered with woolen carpet/with many colours/white woolen cloth/a woolen coverlet/wool mattress/embroidered woolen coverlet/ woolen coverlet with a fringe at each end/extra ordinary woolen coverlet with gems and silk/woolen 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/this is the one of moralities (129.) Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhusanaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathīdaṃ: ucchādanaṃ parimaddanaṃ nahāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāvilepanaṃ mukhacuṇṇakaṃ mukhālepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍakaṃ nāḷikaṃ khaggaṃ chattaṃ citrūpāhanaṃ uṇhīsaṃ maṇiṃ vāḷavījaniṃ odātāni vatthāni dīghadasāni. Iti vā itievarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food 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 finger/thus/from such form of self-adornment and ornaments/abstained/This is one of the morality

106 (130.)47. 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 purisakathaṃ (kumārakathaṃ kumārikathaṃ) sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ. Iti vā itievarūpāya tiracchānakathāya paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/such/low conversation/being addicted/dwell/as follows; tale of king/tale of robber/tale of minster of state/tale of war/tale of terror/tale of battle/tale of food/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/This is one the moralities (131.)48. 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 sammāpaṭipanno. Sahitamme asahitante. Pure vacanīyaṃ pacchā avaca. Pacchā vacanīyaṃ pure avaca. Aviciṇṇaṃ te viparāvattaṃ. Āropito te vādo. Niggahīto’si. Cara vādappamokkhāya, nibbeṭhehi vā sace pahosī’ti. Iti vā itievarūpāya viggāhikakathāya paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/such/quarrelling talk/being addicted/dwell/as follows/You do not understand this dhamma and discipline?/I understand this dhamma and discipline/How could you understand this dhamma and discipline?/You perform wrong practice/I’m performing right/I’m 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/This is one of the morality.

107 (132.)49. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogamanuyuttā viharanti, seyyathīdaṃ: raññaṃ rājamahāmattānaṃ khattiyānaṃ brāhmaṇānaṃ gahapatikānaṃ kumārānaṃ: idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharāti. Iti vā itievarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food 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 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/this is one of the morality. (133.)50. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigiṃsitāro ca. Iti vā itievarūpā kuhanalapanā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food 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/This is, too one the his morality Majjhimasīlaṃ niṭṭhitaṃ/ Middle Morality is ended (134.)51. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti. Seyyathīdaṃ: aṅgaṃ nimittaṃ uppādaṃ supiṇaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittānaṃ migacakkaṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/ this such low art/by wrong livelihood/life/lead/as follows/prophesy of mark on the body/omen/existence/dream/characteristic/mouse-gnawing/fire oblation/spoon oblation/ladle oblation/husk oblation/rice oblation/ghee oblation/sesame-oil oblation/blowing oblation/blood oblation/body-mark/sites’ art/political science/auspicious charm’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/This is one of the morality

108 (135.)52. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti. Seyyathīdaṃ: maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahisalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ. Iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. (136.)53. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti. Seyyathīdaṃ: raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/with such low art/with wrong livelihood/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/this is one of the morality Whereas/gentlemen/some recluses and Brahmins/having eaten the food that offered with faith/they/with such low art/with wrong livelihood/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 outside 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/this is one of the morality.

109 (137.)54. 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, devadundūbhi bhavissati, candimasuriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko suriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasuriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasuriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ 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 hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food 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 every direction/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 eclipse/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 path/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/this is one of the morality

110 (138.)55. 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 saṃkhānaṃ kāveyyaṃ lokāyataṃ, iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food 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/this is one of the morality (139.)56. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti. Seyyathīdaṃ: āvāhanaṃ vivāhanaṃ saṃvadanaṃ vivadanaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānitthambhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumāripañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ. Iti vā itievarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food 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/this is one of the morality

111 (140.)57. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti. Seyyathīdaṃ: santikammaṃ paṇidhikammaṃ (bhūtakammaṃ) bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ 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 hoti. Idampi’ssa hoti sīlasmiṃ. Whereas/gentlemen/some recluses and Brahmins/having eaten the food 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/using bales to counter the side effect of previous remedies/ 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/this is one of the morality (141.)58. Atha kho brāhmaṇa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati yadidaṃ sīlasaṃvarato. Seyyathāpi brāhmaṇa, khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati yadidaṃ paccatthikato. Evameva kho brāhmaṇa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho brāhmaṇa bhikkhu sīlasampanno hoti. Then/Brahmin/this bhikkhu/thus/being a virtuous one/does not see fear from anywhere/owing to the restrained of morality/just as/Brahmin/a king/being properly anointed/driven out all enemies/does not see a fear from anywhere/owing to the destruction of enemies/as so/a bhikkhu/ thus/endowed with morality/do not see fear from anywhere/owing to the restrained of morality/he/with this mass of noble morality/being endowed/internal happiness of trustworthy/experiences/ thus/Brahmin/a bhikkhu/is observed the morality Mahāsīlaṃ niṭṭhitaṃ/Great Morality is ended

112 (142.) Kathañca brāhmaṇa, bhikkhu indriyesu guttadvāro hoti? Idha brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhi hoti nānubyañjanaggāhī. Yatvādhikaraṇametaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati. Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā na nimittaggāhi hoti nānubyañjanaggāhī. Yatvādhikaraṇametaṃ sotindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati. Rakkhati sotindriyaṃ, sotindriye saṃvaraṃ āpajjati. Ghānena gandhaṃ ghāyitvā na nimittaggāhi hoti nānubyañjanaggāhī. Yatvādhikaraṇametaṃ ghānindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati. Rakkhati ghānindriyaṃ, ghānindriye saṃvaraṃ āpajjati. Jivhāya rasaṃ sāyitvā na nimittaggāhi hoti nānubyañjanaggāhī. Yatvādhikaraṇametaṃ jivhindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati. Rakkhati jivhindriyaṃ, jivhindriye saṃvaraṃ āpajjati. Kāyena phoṭṭhabbaṃ phusitvā na nimittaggāhi hoti nānubyañjanaggāhī. Yatvādhikaraṇametaṃ kāyindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati. Rakkhati kāyindriyaṃ, kāyindriye saṃvaraṃ āpajjati. Manasā dhammaṃ viññāya na nimittaggāhi hoti nānubyañjanaggāhī. Yatvādhikaraṇametaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati. Rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho brāhmaṇa bhikkhu indriyesu guttadvāro hoti. How/Brahmin/a bhikkhu/is a guardian of the one’s senses? Here/Brahmin/a bhikkhu/having seen a form with the eye/does not take sign/does not take secondary attribute/because the organ of the eye/to one who dwells without controlling of the eye faculty/covetousness/mental displeasure/evil unwholesome things/would attack/for controlling of it/practices/guards the eye faculty/on the eye faculty/restraining/undergoes/having heard a sound with the ear/ does not take sign/does not take secondary attribute/because the organ of the ear/to one who dwells without controlling of the ear faculty/covetousness/mental displeasure/evil unwholesome things/would attack/for controlling of it/practices/guards the ear faculty/on the ear faculty/to restrain/undergoes/having smelled a smell with the nose/ does not take sign/does not take secondary attribute/because the organ of the nose/to one who dwells without controlling of the nose faculty/covetousness/mental displeasure/evil unwholesome things/would attack/for controlling of it/practices/guards the nose faculty/on the nose faculty/ restraining/undergoes/having tasted a food with tongue/ does not take sign/does not take secondary attribute/because the organ of tongue/to one who dwells without controlling of eye faculty/covetousness/mental displeasure/evil unwholesome things/would attack/for controlling of it/practices/guards the eye faculty/on eye faculty/restraining/undergoes/having touched a touch with the body/ does not take secondary attribute/because the organ of the body/to one who dwells without controlling of the body faculty/covetousness/mental displeasure/evil unwholesome things/would attack/for controlling of it/practices/guards the body faculty/on the body faculty/to restrain/undergoes/having known the thing with the mind/does not take secondary attribute/because the organ of the mind/to one who dwells without controlling of the mind faculty/covetousness/mental displeasure/evil unwholesome

113 things/would attack/for controlling of it/practices/guards the mind faculty/on the mind faculty/to restrain/undergoes/he/this noble restraining of faculty/being endowed/internal unimpaired happiness/experiences/thus/Brahmin/a bhikkhu/is a guardian of the one’s own senses (143.) Kathañca brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti? Idha brāhmaṇa, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, sammiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti. Uccārapassāvakamme sampajānakārī hoti. Gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho brāhmaṇa bhikkhu satisampajaññena samannāgato hoti. How/Brahmin/a bhikkhu/does process with mindfulness and self-possession? Here/Great King/a bhikkhu/in going forward and backward/acts with fully awareness/in looking forward and backward/acts with fully awareness/in bending back and stretching out/acts with fully awareness/in putting on outer robe, taking alms-bowl, putting on robe/acts with fully awareness/in eating, drinking, chewing, tasting/acts with fully awareness/in going for faeces and urine/acts with fully awareness/in going, standing, sitting, sleeping, awakening, speaking. Keeping silence/acts with fully awareness/thus/Brahmin/a bhikkhu/is processed with mindfulness and self-possession (144.)61. Kathañca brāhmaṇa bhikkhu santuṭṭho hoti? Idha brāhmaṇa bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi brāhmaṇa pakkhi sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva kho brāhmaṇa bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Evaṃ kho brāhmaṇa bhikkhu santuṭṭho hoti. How/Brahmin/a bhikkhu/is a contended? Here/Brahmin/a bhikkhu/ is a contended with the robe which protects his body/with the alms-food which satisfy his stomach/He/wherever/may set out/having accepted/sets out. Just as/Brahmin/a bird/wherever/ flies/flies with the weight of wings/as so/Brahmin/a bhikkhu/is a contended with robe which protects his body/with alms-food which satisfy his stomach/he/wherever/may set out/having accepted/sets out/thus/Brahmin/a bhikkhu/is a contended/

114 (145.)62. So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. He/with this noble section of morality/is endowed/ with this noble retraining of senses/is endowed/with this noble mindfulness and self-awareness/is endowed/with this noble contentment/is endowed/secluded dwelling place/associates/a forest/a foot of a tree/a mountain/ a grotto of a slope of mountain/a rock cave/a cemetery/a place far away in a forest/an open air/a heap of straw/He/after meal/abstained from going for alms collecting/sits/having bent a cross-legs/having erected body/having directed mindfulness to front/ (146.)63. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī. Byāpādapadosā cittaṃ parisodheti. Thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno. Thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati. Akathaṃkathī kusalesu dhammesu. Vicikicchāya cittaṃ parisodheti. He/having abandoned/in the world/the greediness/with the mind which has no greedy/dwells/from the greediness/purifies the mind/having abandoned/the corruption of hatred/being a non-hatred/he dwells/from the corruption of hatred/purifies the mind/Having abandoned/the sloth and drowsiness/being one who free from sloth and drowsiness/dwells/being conscious of light/mindful and self-awareness/from sloth and drowsiness/purifies the mind/having abandoned restlessness and worry/with one’s heart calmness/being inward calm minded/from restlessness and worry/purifies the mind/Having abandoned/the doubt/being one who destructed the doubt/dwells/being not saying how and how is this/in wholesome qualities/from doubt/purifies the mind/

115 (147.)64. Seyyathāpi brāhmaṇa puriso iṇaṃ ādāya kammante payojeyya, tassa te kammantā samijjheyyuṃ, so yāni ca porāṇāni iṇamūlāni tāni ca byantīkareyya. Siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa: ’ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. So’haṃ yāni ca porāṇāni iṇamūlāni tāni ca byantīakāsiṃ. Atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tato nidānaṃ labhetha pāmojjaṃ. Adhigaccheyya somanassaṃ. Just as/Brahmin/a person/having taken a loan/ in business/would invest/his those business would be successful/ he/whatever old loans/these loans/ would remove/if there any money has been left/would for feeding his wife/to him it occurs as “I/before/having taken a loan/in business/invested/my/ that businesses were successful/I whatever/old loaned money/those loans/have removed(paid back), it is left/there so of amount/for feeding my wife/he/as a cause of that/gains the happiness/receives the happiness” (148.)65. Seyyathāpi brāhmaṇa puriso ābādhiko assa dukkhito bāḷhagilāno, bhattaṃ cassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa: ahaṃ kho pubbe ābādhiko ahosiṃ, dukkhito bāḷhagilāno, bhattaṃ ca me nacchādesī. Na cassa me āsi kāye balamattā. So’mhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ adhigaccheyya somanassaṃ. Just as/Brahmin/a person/might be sick/ suffered/ seriously ill/his food/would not digest/has no any strength in his body/he/after a time/from that sickness/would rise up/food also would digest/has strength in his body/it occurs to him as “I/before/was sick/was suffered/was seriously sick/food was not digest/was no any strength in my body/Im now/from that sickness/released/food also digest/there is strength in my body/ he/as a cause of that/gains the happiness/receives the happiness” (149.)66. Seyyathāpi brāhmaṇa puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbayena. Na casasa kiñci bhogānaṃ vayo. Tassa evamassa: ’ahaṃ kho pubbe bandhanāgāraṃ baddho ahosiṃ. Somhi etarahi tambhā bandhanā mutto sotthinā abbayena. Natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ. Just as/Brahmin/a person/in the jail/ might be put/he/after a time/from that jail/released well/with alive/there was no loss of his wealth/it occurs in him as “I/before/in jail/was put/I/now/from that jail/was released well/with alive/there is no any loss of my wealth”/ He/as a cause of that/gains the happiness/receives the happiness”

116 (150.)67. Seyyathāpi brāhmaṇa puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. So aparena samayena tambhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo. Tassa evamassa: ’ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṅgamo. So’mhi etarahi tambhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. So tato nidānaṃ labhetha pāmojjaṃ adhigaccheyya somanassaṃ. Just as/Brahmin/a person might be a slave/not a self-dependent but a dependent on others/not be able to go where he wishes to go/he/after a time/from that slavery status/would release/being a self-dependent not being a dependent on others/being a freed slave/go wherever he wishes to go/it occurs him as “I/before/was a slave/not a self-dependent but a dependent on others/not be able to go wherever I wish to go/that I/now/from that slavery status/am free/a self-dependent but not dependent on others/being a freed slave/go wherever wish to go”. He/ as a cause of that/gains the happiness/receives the happiness” (151.)68. Seyyathāpi brāhmaṇa puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya, sotthinā gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa: ’ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. So’mbhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā gāmantaṃ anuppatto khemaṃ appaṭibhayanti. So tato nidānaṃ labhetha pāmojjaṃ adhigaccheyya somanassaṃ. Just as/Brahmin/a person/along with the money and wealth/to the desert road/might be get/which is famine/is dangerous/he/after a time/that desert/would pass through well/to a village/would arrive/which is free/no dangerous/to him/it occurs as “I/before/along with money and wealth/to the desert road/was got in/which a famine/is dangerous/that’s me/now/that desert have crossed well/to the village/have arrived/which is free/which has no danger/he/as a cause of that/gains the happiness/receives the happiness” (152.)69. Evameva kho brāhmaṇa bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ. Evaṃ ime pañcanīvaraṇe appahīne attani samanupassati. Seyyathāpi brāhmaṇa ānaṇyaṃ yathā ārogyaṃ yathā bandhanā mokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ, evameva kho brāhmaṇa bhikkhu ime pañcanīvaraṇe pahīne attani samanupassati. Same thus/Brahmin/a bhikkhu/as the debt/as the sickness/as the jail/as the slavery-fear/as the desert road/thus/these five hindrencess/when is not removedwithin one’s self/percives/just as/Brahmin/as the free from the debt/ as the free from sickness/as the free from the jail/as the free from slavery status/as the peaceful place/as thus/Brahmin/a bhikkhu/when these five hindrencess/removed removed/one’s self/perceives/

117 (153.)70. Tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ1 jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Of the one/five hindrencess/have removed/one’s self/pervives/gladness arises/ of one who glad/delight/arises/of one who is in a delightfull mind/body becomes calm/Calness body/happiness/esperiences/of one who is happy/mind becomes concentration/ (154.)71. So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamajjhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisanneti parisanneti paripūreti parippharati. Nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. He/separating one’s self from desires/being separated from unwholesome/accompanied by reasoning/accompanied by investigation/arose by the freedom/happiness of delight/to the first absorption/having attained/dwells/he/this very body/originated by rest/with the gladness of happiness/is filled/is filled around/is made more complete/is more pervaded/there is nothingin whole body/originated by rest/by gladness of happiness/is untouched/ (155.)72. Seyyathāpi brāhmaṇa dakkho nahāpako vā nahāpakantevāsī vā kaṃsathāle nahānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nahānīyapiṇḍī snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇi. Evameva kho brāhmaṇa bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisanneti parisanneti paripūreti parippharati. Nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Ayaṃ kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. Just as/Brahmin/a skillfull bath attendant or/his assistant/in a metal basin/bathing powder/having spreaded out/wth the water/sprinkling all around/sprinkling all around/will knead/in the evening/the ball of lather/taking up the oil/dreanched with it/pervaded by it/spread with oil/there is no flowing forth or out/as same as/Brahmin/a bhikkhu/ this very body/originated by rest/with the gladness of happiness/is filled/is filled around/is made more complete/is more pervaded/there is nothingin whole body/originated by rest/by gladness of happiness/is untouched/This is also/Brahmin/a visible fruit of recluse among previous/visible fruits of recluse/more superb and more excellent

118 (156.)73. Puna ca paraṃ brāhmaṇa bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyajjhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisanneti parisanneti paripūreti parippharati. Nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Agaian/Brahmin/a bhikkhu/separating one’s self from desires/being separated from unwholesome/accompanied by reasoning/accompanied by investigation/arose by the freedom/happiness of delight/to the second absorption/having attained/dwells/he/this very body/originated by concentration/with the gladness of happiness/is filled/is filled around/is made more complete/is more pervaded/there is nothingin in whole body/originated by rest/by gladness of happiness/is untouched/ (157.)74. Seyyathāpi brāhmaṇa udakarahado gambhīro ubbhidodako, tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya, atha kho tamhā ca udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisanneyya parisanneyya paripūreyya. Nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho brāhmaṇa bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisanneti parisanneti paripūreti parippharati. Nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Ayaṃ kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. Just as/Brahmin/a lake of water/deep/springing up/nowhere/at souther direction/of the water/entrance/nowhere at/western direction/of water/entrance/nowhere at/northern direction/of water/entrance/the rain/does not/in right time/proper rain water/suppy/but/from that same lake of water/cool/torrents of water/having spring up/that same late of water/with cool water/would flow out/would flow round/would complete/would pervade/there is nothing in whole/of the torrents of water/by cool water/untouched/ As same as/Brahmin/a bhikkhu/ this very body/originated by concentration/with the gladness of happiness/is filled/is filled around/is made more complete/is more pervaded/there is nothingin whole body/originated by rest/by gladness of happiness/is untouched/This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits

119 (158.)75. Puna ca paraṃ brāhmaṇa bhikkhu pītiyā ca virāgā upekkhako ca viharati sampajāno, sukhañca kāyena paṭisaṃvedeti. Yantaṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti. Taṃ tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisanneti parisanneti paripūreti parippharati. Nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Again/Great Kig/a bhikkhu/from the gladness/being abstained/ being an equal/dwells/being mindfull and aware/happiness/with body/experiences/What him/noble persons/call:One who is equanimity mindfulness/is dwelling with happiness/to third absorption/having attained/dwells/ He/this very body/with happiness without gladness/is filled up/is filled around/is made more complete/is more pervaded/there is nothing in whole body/with happiness without gladness/is untouched (159.)76. Seyyathāpi brāhmaṇa uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaddhāni1 udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni2 parisannāni paripūrāni paripphuṭāni. Nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evameva kho brāhmaṇa bhikkhu imameva kāyaṃ nippītikena sukhena abhisanneti parisanneti paripūreti parippharati. Nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Ayaṃ kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. Just as/Great King/in a pond of waterlily pond/or in a pond of red lotus/ or in a pond of white lotus/or in some another pond/waterlilies or/red lotuese or/whote lotuses or/those who are born in the water/gorwing up in the water/not growing out of the water/are fed from the water’s depths/those waterlilies/red lotuses/white lotuses/as far as the very tips/as far as the roots/with cool water/overflow/arefilled up/are filled round/are mademore complete/are more pervaded/there is nothing for whole/waterlilies/red and whilte lotuese/with the cool water/untouched/ This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits (160.)77. Puna ca paraṃ brāhmaṇa bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti. Nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Again/Brahmin/a bhikkhu/having given up happiness/having given pain/with the disappearance of former gladness and pain of mind/neither pan nor happiness/purified by equanimity and mindfulness/to the fourth absorption/having attained/dwells/he/this very body/with purified mental clarification/having pervade/sits/There is nothing in whole/of the body/with purified mental clarification/is untouched

120 (161.)78. Seyyathāpi brāhmaṇa puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena appuṭaṃ assa. Evameva kho brāhmaṇa bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti. Nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Just as/Brahmin/a person/with a white cloth/his head/having covered/sits/there is nothing/of body/with a white cloth/is untouched/as same as/Brahmin/a bhikkhu/ this very body/with purified mental clarification/having pervade/sits/There is nothing in whole/of the body/with purified mental clarification/is untouched/ (162.) Ayaṃ kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits (163.)79. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti: ’ayaṃ kho me kāyo rūpī cātummahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, idaṃ ca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’nti. He/thus/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to creat a mindmaded body/the mind/leads/bends forward/he/from this body/another body/creat/a form/which is mind maded/along with all limbs and faculties/

121 (164.)80. Seyyathāpi brāhmaṇa, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno, tatrassa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya, ’ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho brāhmaṇa, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti: ’ayaṃ kho me kāyo rūpī cātummahābhūtiko mātāpettikasambhavo, odanakummāsūpacayo, aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo. Idaṃ ca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhanti. Ayaṃ kho brāhmaṇa, yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. Just as/Brahmin/a person/from the sheath/the reed/draws out/It occurs to him/this is sheath/this is reed/one is the sheath/one is the reed/from sheath/just reed/pulled out/Just as/Great King/a person/a sword/from the scabbard/draws out/it occurs to him/this is the sword/this is the scabbard/one is the sword/one is the scabbard/from scabbard/just sword/is taken out/ Just as/Great King/a person/a snake/from its slough/take out/it occurs to him/this is the snake/this is the slough/one is the snake/one is the slough/from the slough/just the snake/is taken out/ As same as/Brahmin/a bhikkhu/ when thus/the mind is concentrated mind/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to creat a mindmaded boy/the mind/leads/bends forward/he/from this body/another body/creat/a form/which is mind maded/along with all limbs and faculties/ This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits

122 (165.)81. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimminanāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.Seyyathāpi brāhmaṇa, puriso muñjamhā īsikaṃ pabbāheyya, tassa evamassa \"ayaṃ muñjo, ayaṃ īsikā. Añño muñjo, aññā īsikā. Muñjamhā tveva īsikā pabbāḷhā\"ti.Seyyathā vā pana brāhmaṇa, puriso asi kosiyā pabbāheyya, tassa evamassa \"ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyātveva asi pabbāḷho\"ti.Seyyathā vā pana brāhmaṇa, puriso ahiṃ karaṇḍā uddhareyya, tassa evamassa \"ayaṃ ahi, ayaṃ karaṇḍo, añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato\"ti. He/thus/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/for psychic power/mind/leads/beds forward/He/various psychic power/experiences/He/being one/becomes many/becoming many/he becomes/one/becoming visible/becoming invisible/going through the fence/going through the wall/going through the mountain/unattachedly/goes/just as through the air/in earth/rising up/diving in/he does/just as in the water/even in the water/being not sinking/he goes/just as on earth/even on the sky/sitting cross-leged/he travels just as the winged bird/Both moon and sun/so potent though they be/so mighty though they be/with his hand/touches/strokes/as far as the world of celestials/with the body that he exercises power/ (166.) Evameva kho brāhmaṇa, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte. Kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimminanāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Ayaṃ kho brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. As same as/Brahmin/a bhikkhu/ when thus/the mind is concentrated mind/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to creat a mindmaded boy/the mind/leads/bends forward/he/from this body/another body/creat/a form/which is mind maded/along with all limbs and faculties This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits

123 (167.)82. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavibhitaṃ iddhividhaṃ paccanubhoti eko’pi hutvā bahudhā hoti, bahudhā’pi hutvā eko hoti, āvībhāvaṃ tirobhāvaṃ tirokuḍḍaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Paṭhaviyā’pi ummujjanimujjaṃ karoti seyyathāpi udake. Udake’pi abhijjamāne gacchati seyyathāpi paṭhaviyaṃ. Ākāse’pi pallaṅkena kamati seyyathāpi pakkhi sakuṇo. Ime’pi candimasuriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parimasati parimajjati yāva brahmalokā’pi kāyena vasaṃ vatteti. He/thus/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/for psychic power/mind/leads/beds forward/He/various psychic power/experiences/He/being one/becomes many/becoming many/he becomes/one/becoming visible/becoming invisible/going through the fence/going through the wall/going through the mountain/unattachedly/goes/just as through the air/in earth/rising up/diving in/he does/just as in the water/even in the water/being not sinking/he goes/just as on earth/even on the sky/sitting cross-leged/he travels just as the winged bird/Both moon and sun/so potent though they be/so mighty though they be/with his hand/touches/strokes/as far as the world of celestials/with the body that he exercises power/ (168.) Seyyathāpi brāhmaṇa, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya: Just as/Brahmin/a skilled potter or/potter’s attendant/with well-prepared clay/whatever/bowl shape/could design/that can make/that can produce/ (169.) Seyyathā vā pana brāhmaṇa, dakkho dantakāro dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya: Just as/Brahmin/a skillful invory-worker or/invery-worker’s attendant/in well-prepared invory task/whatever/ivory-shape/would wish to make/as it/can make/can produce (170.) Seyyathā vā pana brāhmaṇa, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya: Just as/Brahmin/a skillful goldsmith or/goldsmith’s attendant/with well-prepared gold/whatever gold-shap/would wish to make/as it is/can make/can produce

124 (171.) Evameva kho brāhmaṇa, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti eko’pi hutvā bahudhā hoti bahudhā’pi hutvā eko hoti. Āvībhāvaṃ tirobhāvaṃ tirokuḍḍaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathā’pi udake. Udake’pi abhijjamāne gacchati seyyathā’pi paṭhaviyaṃ. Ākāse’pi pallaṅkena kamati seyyathāpi pakkhi sakuṇo. Ime’pi candimasuriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati. Yāva brahmalokā’pi kāyena vasaṃ vatteti. Ayaṃ kho brāhmaṇa yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. As thus/Brahmin/a bhikkhu/ the when mind is concentrated /purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/for the psychic power/mind/leads/beds forward/He/various psychic power/experiences/He/being one/becomes many/becoming many/he becomes/one/becoming visible/becoming invisible/going through the fence/going through the wall/going through the mountain/unattachedly/goes/just as through the air/in earth/rising up/diving in/he does/just as in the water/even in the water/being not sinking/he goes/just as on earth/even on the sky/sitting cross-leged/he travels just as the winged bird/Both moon and sun/so potent though they be/so mighty though they be/with his hand/touches/strokes/as far as the world of celestials/with the body that he exercises power/ This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits

125 (172.)83. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati, abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 84. Seyyathā’pi brāhmaṇa, puriso addhānamaggapaṭipanno, so suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadeṇḍimasaddampi. Tassa evamassa ’bherisaddo iti’pi mudiṅgasaddo iti’pi saṅkhapaṇavadeṇḍimasaddo iti’pi. Evameva kho brāhmaṇa, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjapatte dibbāya sotadhātuyā cittaṃ abhinīharati, abhininnāmeti. So dībbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Ayaṃ kho brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. He/thus/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/for the devine ear’s element/mind/leads/beds forward/he/with the devine ear’s element/pure/superhumanistic/both sound of gods and human ones/listen/whether far or near Just as/Brahmin/a person/got into the high road/would listen/the sound of drum/the sound of tabour/the sound of chank trumpet, small drum/it occurs to him as/this is the sound of drum/this is the sound of tabour/this is the sound of chank trumpet, small drum/as same as/Brahmin/a bhikkhu/ when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/for the devine ear’s element/mind/leads/beds forward/he/with the devine ear’s element/pure/superhumanistic/both sound of gods and human ones/listen/whether far or near This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits

126 (173.)85. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti, sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti, samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti, saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajānāti, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti, mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti, sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti, samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti, vimuttaṃ vaṃ cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. He/thus/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to the knowledge of analyzing the ways of other’s thought(with telepathy)/the mind/leads/bends forward/he/other beings’/other persons’/thoughts/through the mind/having perceived/understands/the passionate mind is/ as/ the passionate mind/understands/the passionateless mind is/as the passionateless mind/understands/mind with hatred is/as mind with hatered/understands/mind with no hatred is/as mind with no hatred/understands/the infatuated mind is/as the infatuated mind /understands/non-infatuated mind is/ as non-infatuated mind/understands/the disturbance mind is/as disturbance mind/understands/without disturbance mind is/without disturbance mind/understands/the extensive mind is/ as the extensive mind/understands/non-extensive mind is/as the non-extensive mind/understands/having a suprerior mind is/as having a superior mind/understands/not having a superior mindis/ as not having a superior mind/attentiveness mind is/as attentiveness mind/understands/without attentiveness mind is/as without attentiveness/understands/liberated mind is/as liverated mind/understands/unliberated mind is/as unliberated mind/understands/ (174.)86. Seyyathā’pi brāhmaṇa, itthi vā puriso vā daharo vā yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā sakaṇikanti jāneyya akaṇikaṃ vā akaṇikanti jāneyya. Evameva kho brāhmaṇa, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. Just as/Brahmin/a woman or/a man or/a kind or/a young one or/who desierous of adornment/in a mirror or/which is clear and very clear/or in the shining water of a bowl/own/face-image/considered/having a mole/as having a mole/would know/not havng a mole/as not having a mole/would understand/as same as/Brahmin/a bhuiihu/ He/thus/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/ to the knowledge of analyzing the ways of other’s thought(with telepathy)/the mind/leads/bends forward/

127 (175.) So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti, sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti, samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti, saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittanti pajānāti, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti, mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti, sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti, samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti, vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. Ayaṃ kho brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. He/other beings’/other persons’/thoughts/through the mind/having perceived/understands/the passionate mind is/ as/ the passionate mind/understands/the passionateless mind is/as the passionateless mind/understands/mind with hatred is/as mind with hatered/understands/mind with no hatred is/as mind with no hatred/understands/the infatuated mind is/as the infatuated mind /understands/non-infatuated mind is/ as non-infatuated mind/understands/the disturbance mind is/as disturbance mind/understands/without disturbance mind is/without disturbance mind/understands/the extensive mind is/ as the extensive mind/understands/non- extensive mind is/as the non-extensive mind/understands/having a suprerior mind is/as having a superior mind/understands/not having a superior mindis/ as not having a superior mind/attentiveness mind is/as attentiveness mind/understands/without attentiveness mind is/as without attentiveness/understands/liberated mind is/as liverated mind/understands/unliberated mind is/as unliberated mind/understands/ This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits

128 (176.)87. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhute kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathīdaṃ: ekampi jātiṃ dve’pi jātiyo tisso’pi jātiyo catasso’pi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi aneke’pi saṃvaṭṭakappe aneke’pi vivaṭṭakappe aneke’pi saṃvaṭṭavivaṭṭakappe: \"amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno\"ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. He/thus/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to the knowledge of contemplating the previous births/the mind/leads/bends forward/ various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thrirty births/fourty 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 (177.)88. Seyyathā’pi brāhmaṇa, puriso sakambhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya. So tamhā gāmā sakaññeva gāmaṃ paccāgaccheyya, tassa evamassa: \"ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. Tamhāpi gāmā amuṃ gāmaṃ agacchiṃ. Tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ tuṇhī ahosiṃ. So’mhi tamhā gāmā sakaññeva gāmaṃ paccāgato\"ti. Just as/Brahmin/a person/from one’s own village/to another village/would go/from that village/to another village/would go/he/from that village to his own village/would return/it occurs him that/I/from my village/went to a such village/there/thus/was standing/thus was sitting/thus was talking/the was silence/from that such village/went to another such village/there, too/thus was standing/thus was sitting/thus was talking/thus was silence/that’s me/from that village/tomy own village/was returned

129 (178.) Evameva kho brāhmaṇa, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhute kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathīdaṃ: ekampi jātiṃ dve’pi jātiyo tisso’pi jātiyo catasso’pi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi aneke’pi saṃvaṭṭakappe aneke’pi vivaṭṭakappe aneke’pi saṃvaṭṭavivaṭṭakappe: \"amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto amutra upapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno\"ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. As same as/ Brahmin/a bhikkhu/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to the knowledge of contemplating the previous births/the mind/leads/bends forward/ various former dwellings places recollects as follows/one birth/two births/three births/four births/five births/ten births/twenty births/thrirty births/fourty 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/ (179.) Ayaṃ kho brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits

130 (180.)89. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhīkammasamādānā. Te kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. He/thus/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to the knowledge of disappearance and reappearence/the mind/leads/bends forward/he/with devine eye/which is pure/very pure/ superhuman/beings/sees/those are passing away/born again/inferiors/superiors/beautiful/ugly/heaven gone-ones/hell gone-ones/the being followed up in accordance with the action/knows/these/gentlemen/beings/are endowded with bad bodily actions, bad verbal actiona, bad mental actions/of the nobles/ are critics, holders of wrong view/are followers of the action of wrong view/they/after the breaking of body/after the death/in hell/in a place of suffering/in the miserable status/were born/these/gentlemen/beings/are endoweded with good bodyliy action/endoweded with good verbal action/are endowded with good mental action/of noble/are not critics, holders of right view/followers of the conduct of right view/they/after beraking up the body/after the death/in a heaven/in the wolrd of pleasure/were born/ thus/with devine eye/which is pure/very pure/ superhuman/beings/sees/those are passing away/born again/inferiors/superiors/beautiful/ugly/heaven gone-ones/hell gone-ones/the being followed up in accordance with the action/knows/ (181.)90. Seyyathāpi brāhmaṇa, majjhe siṃghāṭake pāsādo. Tattha cakkhumā puriso ṭhīto passeyya manusse gehaṃ pavisante’pi nikkhamante’pi rathiyā vītisañcarante’pi majjhe siṃghāṭake nisinne’pi. Tassa evamassa, ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathiyā vītisañcaranti, ete majjhe siṃghāṭake nisinnā’ti: Just as/Brahmin/there is a palace at the center of junction/there/a person with good eye sights/standing/would see/the men/those entering and leaving the house/on the road/on the street/wandering people/those who are sitting at the center of junction/it occurs him that/these men are entering to the house/these are leaving/these are wandering on the road, on the street/these are sitting at the center of junction/as above/

131 (182.) Evameva kho brāhmaṇa, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā parammaraṇā apāyaṃ duggatiṃ Vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhīkammasamādānā. Te kāyassa bhedā parammaraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. As same as/Brahmin/a bhikkhu/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to the knowledge of disappearance and reappearence/the mind/leads/bends forward/he/with devine eye/which is pure/very pure/ superhuman/beings/sees/those are passing away/born again/inferiors/superiors/beautiful/ugly/heaven gone-ones/hell gone-ones/the being followed up in accordance with the action/knows/these/gentlemen/beings/are endowded with bad bodily actions, bad verbal actiona, bad mental actions/of the nobles/ are critics, holders of wrong view/are followers of the action of wrong view/they/after the breaking of body/after the death/in hell/in a place of suffering/in the miserable status/were born/these/gentlemen/beings/are endoweded with good bodyliy action/endoweded with good verbal action/are endowded with good mental action/of noble/are not critics, holders of right view/followers of the conduct of right view/they/after beraking up the body/after the death/in a heaven/in the wolrd of pleasure/were born/ thus/with devine eye/which is pure/very pure/ superhuman/beings/sees/those are passing away/born again/inferiors/superiors/beautiful/ugly/heaven gone-ones/hell gone-ones/the being followed up in accordance with the action/knows/ (183.) Ayaṃ kho brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits

132 (184.)91. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti. ’Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti. ’Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. ’Ayaṃ dukkhanirodhagāminīpaṭipadā’ti yathābhūtaṃ pajānāti. ’Ime āsavā’ti yathābhūtaṃ pajānāti. ’Ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti. ’Ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti. ’Ayaṃ āsavanirodhagāminīpaṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavā’pi cittaṃ vimuccati. Bhavāsavā’pi cittaṃ vimuccati. Avijjāsavā’pi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattayā’ti pajānāti. He thus/when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to the knowledge of distruction of mental intoxications/the mind/leads/bends forward/he/ ‘this is the suffering’/ as it is/ understands/ ‘this is the cessation of suffering’/ as it is/ understands/ ‘this is the path that leads to the cessation of suffering’/ as it is/ understands/ ‘this is the arising of mental intoxication’/ as it is/understands/ ‘these are the mental intoxications’/ as they are/understands/ ‘this is the path that leads to the cessation of the mental intoxications/as it is/understands/to one who sees as thus/to one who understands thus/from the intoxication of sensual desire/the mind/releases/from the intoxication of existence/the mind/releases/when it is released/there is the knowledge of releasing/it is the distruction of birth, completion of the chastity,done what could be done/there is nothing afterword/as understands/ (185.)92. Seyyathāpi brāhmaṇa, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukā’pi sakkharakaṭhalā’pi macchagumbā’pi caranti’pi tiṭṭhanti pī’ti: Just as/Brahmin/on the top of mountain/there is a water pool/very clear/purified/clean/there/a person with good eye sight/ standing on the bank/would see/the oysters and shells/ the gravels and potsherds/the shoals of fish/as they move about or lie within it/it occurs him that/this water pool is very clear/purified/clean/there/the oysters and shells/ the gravels and potsherds/the shoals of fish/as they move about or lie within it/

133 (186.) Evameva kho brāhmaṇa, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti. ’Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti. ’Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. ’Ayaṃ dukkhanirodhagāminīpaṭipadā’ti yathābhūtaṃ pajānāti. ’Ime āsavā’ti yathābhūtaṃ pajānāti. ’Ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti. ’Ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti. ’Ayaṃ āsavanirodhagāminīpaṭipadā’ti yathābhūtaṃ pajānāti. As same as/Brahmin/a bhikkhu/ when the mind is concentrated/purified/very clean/passionless/free from defilements/malleable/ready to act/imperturbable/to the knowledge of distruction of mental intoxications/the mind/leads/bends forward/he/ ‘this is the suffering’/ as it is/ understands/ ‘this is the cessation of suffering’/ as it is/ understands/ ‘this is the path that leads to the cessation of suffering’/ as it is/ understands/ ‘this is the arising of mental intoxication’/ as it is/understands/ ‘these are the mental intoxications’/ as they are/understands/ ‘this is the path that leads to the cessation of the mental intoxications/as it is/understands/to one who sees as thus/to one who understands thus/from the intoxication of sensual desire/the mind/releases/from the intoxication of existence/the mind/releases/when it is released/there is the knowledge of releasing/it is the destruction of birth, completion of the chastity,done what could be done/there is nothing afterword/as understands/ (187.) Tassa evaṃ jānato evaṃ passato kāmāsavā’pi cittaṃ vimuccati. Bhavāsavā’pi cittaṃ vimuccati. Avijjāsavā’pi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. Khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattayā’ti pajānāti. Of him/thus/who sees/thus/who sees/from the sensual inflowings, too/the mind/be released/from the existance’s inflowing, too/the mind/be released/from the delusion’s inflowing, too/the mind/be released/In the releasing/ as ‘Im released’/the knowledge is there/distructed the birth/completed the religious life/done what could be done/there is nothing afterwards/is known/ (188.) Ayampi kho brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahānisaṃsataro ca. Imāya ca brāhmaṇa yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthi\"ti. This is/indeed/Brahmin/a sacrifice/which is little profit-crossing/little undertaking but/great with the advantages and/great benefits

134 (189.)93. Evaṃ vutte kūṭadanto brāhmaṇo bhagavantaṃ etadavoca: abhikkantaṃ bho gotama, abhikkantaṃ bho gotama. Seyyathāpi bo gotama nikkujjītaṃ vā ukkujjeyya paṭicchannaṃ vā vivareyya mūḷhassa vā maggaṃ ācikkheyya andhakāre vā telapajjotaṃ dhāreyya: cakkhumanto rūpāni dakkhintīti. Evameva bhotā gotamena anekapariyāyena dhammo pakāsito esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghaṃ ca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Esāhaṃ bho gotama satta ca usabhasatāni satta ca vacchatarasatāni, satta ca vacchatarīsatāni, satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṃ demi. Haritāni ceva tiṇāni khādantu sītāni ca pānīyāni pivantu sīto ca nesaṃ vāto upavāyatūti. Thus it is said/Kūṭadanta Brahmin/to the fortunate One/this said/excellent Venerable/excellent Venerable/just as/venerable/what is over thrown/has been turned up/what is hidden/has been revealed/to who has lost the right road has been pointed out/in the darkness/an oil lamp has been held/ ‘so that one with clear sights, the forms can see’/as same as/by the Fortunate One/with various analyses/the dhamma was explained/Now/I/Venerable/to the Fortunate One/as my refuge/go/the dhamma and the bhikkhu saṅgha/As the lay devotee that I/the Venerable/let accept/from this day onward/as long as life endures/here Im/Venerable Gotama/ seven hunred bulls/seven hundred bullocks/seven hundred heifers/seven hundred he-goats/seven hundred rams/release/life/give/green/grasses, too/let they eat/cool/drinking, too/let them drink/cool breeze/let wort around/ (190.)94. Atha kho bhagavā kūṭadantassa brāhmaṇassa ānupubbīkathaṃ kathesi seyyathīdaṃ? Dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ca ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi kūṭadantaṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ. Atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi: dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ rajanaṃ paṭiggaṇheyya, evameva kūṭadantassa brāhmaṇassa tasmiṃ yeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi: yaṃ kiñci samudayadhammaṃ sabbantaṃ nirodhammanti. Then the fortunate One/to Kūṭadanta Brahmin/in due order speech/was spoken/as follows; of generosity’s speech/right conduct’s speech/heaven’s speech/of the sensual pleaser/danger/the vanity/ of the defilement’s/ the renunciation’s advantages/spoke/when/the fortunate One/aware that Kūṭadanta the Brahmin/prepared/softened/unprejudiced/upraised/believing in hear/then/what the Buddha’s/the dhamma that alone have won/it/was preached/unsatisfactoriness/unsatisfactoriness’s origin/cessation/the path/just as/ a clean cloth/which all stains in it washed away/the dye/will readily take/as same as/to Kūṭadanta Brahmin/on that seat/pure/spotless/dhamma’s eye/arose/whatsoever has an arising/all that/necessaity of dissolution/

135 (191.)95. Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca: adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenāti. Adhivāsesi bhagavā tuṇhībhāvena. Then/Kūṭadanata Brahmin/seen the dhamma/matered the dhamma/understood the dhamma/dived deep down the dhamma/of three doubts/put away perplexity/became to wellvers/ had become independent on no other/in the master’s teaching/to the fortunate one/thus said/let accept/Venerable Gotama/tomorrow/meal/along with the community of bhikkgus/was accepted the fortunate One/by being silence/ (192.)97. Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññāvāṭe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi: kālo bho gotama, niṭṭhitaṃ bhattanti. Then/Kūṭadanta Brahmin/of the fortunate one/acceptance/having noticed/rose from the seat/the fortunate One/having worshiped/having kept his right towards/went out/then Kūṭadanata Brahmin/ of that night/after passing/in his sacrifice’s pit/sacrifice’s pit/ sweet food, both hard and soft, made ready/to the fortunate One/the time/was informed/it is time/Venerable Gotama/ready is the meal/ (193.)98. Atha kho bhagavā pubbanhasamayaṃ nivāsetvā pattacīvaraṃ ādāya saddhiṃ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññāvāṭo tenupasaṅkami. Upasaṅkamitvā paññatte āsane nisīdi. Atha kho kūṭadanto brāhmaṇo buddhapamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho kūṭadanto brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kūṭadantaṃ brāhmaṇaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Then/the fortunate One/having passed the morning time/having taken the bowl and robe/together with the community of bhikkhus/where/Kūṭadanta Brahmin’s/ sacrifice’s pit/approached there/having approached/on the preaped seat/sat down/then/Kūṭadanata Brahmin/the Fortunate One/with delicious solid and soft food/with his own hands/made satisfy and offer/the youngman, too/to the community of bhikkhus/then/the Brahmin Pokkharasāti/the Fortunate One/having eated and kept down the bowl/a certain/lower chair/having take/in a side/sat down/in a side/was seated/to Kūṭadanta Brahmin/the Fortunate One/with the truth words/having pointed out/having aroused/having incited/having gladdened/being arose from the seat/went out/

136 (194.) Kūṭadantasuttaṃ niṭṭhitaṃ pañcamaṃ. Kūṭadanta Discourse/ends/Number Five Suttantapiṭake Dīghanikāyo Sīlakkhandhavaggo Namo tassa bhagavato arahato sammāsambuddhassa. 6. Mahālisuttaṃ 1. Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā, \"samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito vesāliyaṃ viharati kūṭāgārasālāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: ’iti’pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī\"ti. Thus/by me/have heard/once/the fortunate one/in Vesālī/dwells/in a great grove/in the gabled hall/by that time/many/Kosala Brahmin messengers and/Magadha’s Brahmin messengers/in Vesāli/dwell/with some work/Heard/those Kosala’s Brahmin messengers and/Magadha’s Brahmin messengers/ ‘ascetic Gotama/Sākya’s son/from the Sākyan’s clan/was ordained/in Vesāli/dwells/in the gabled hall. Of that Fortunate One/thus/the virtues fame has gone forth; Thus indeed is he/the Fortunate One/the Noble One/the Fully Enlightened One/the Perfect in knowledge and conduct/the Well-gone/the knower of world/the incomparable leader of men to be tamed/the Teacher of gods and men/the Awakened One/the Fortunated One/he/this world/including the gods/including the māras/including the brahmas/including the ascetics and Brahmins/people/including the god and human/himself/well/having realized/declares/he/preaches/ which is beautiful in the beginning/beautiful in the middle/and beautifull in the end/with meaning/letters extremely complete/completely pure/chastity/declares/it is good/such type of noble one’s/seeing/

137 2. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṃ kūṭāgārasālaṃ tenupasaṅkamiṃsu. Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṃsu. Upasaṅkamitvā āyasmantaṃ nāginaṃ etadavocuṃ: \"kahaṃ nu kho bho nāgita, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotamanti. \" \"akālo kho āvuso bhagavantaṃ dassanāya. Paṭisallīno bhagavā\"ti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṃ nisīdiṃsu: \"disvā’va mayaṃ taṃ bhavantaṃ gotamaṃ gamissāmā\"ti. Then/those Kosala’s Brahmin messengers and/Magadha’s Brahmin messengers/where the great grov/the gabled hall/approached there/by that time/Venerable Nāgita/of the Fortunate One/is the attendent/ Then/those Kosala’s Brahmin messengers and/Magadha’s Brahmin messengers/where the Venerable Nadita/approached there/having approached/to the Venerable Nāgita/this/was said/where there/the Venerable Nāgita/at this moment/that Venerable Gotama is dwelling?/would like to see/we/that Venerable Gotama/It is inappropreated/friends/the Venerable/to see/gone in to solitude/is the Fortunate One/ then/indeed/ those Kosala’s Brahmin messengers and/Magadha’s Brahmin messengers/in that same place/in a side/sat down/ “having seen/we/that Venerable Gotama/will go”. 3. Oṭṭhaddho’pi licchavī mahatiyā licchaviparisāya saddhiṃ yena mahāvanaṃ kūṭāgārasālaṃ yenāyasmā nāgito tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho oṭṭhaddho’pi licchavī āyasmantaṃ nāgitaṃ etadavoca: \"kahaṃ nu kho bhante nāgita, etarahi so bhagavā viharati arahaṃ sammāsambuddho? Dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhanti. \" \"Akālo kho mahāli bhagavantaṃ dassanāya. Paṭisallīno bhagavā\"ti. Oṭṭhaddho’pi licchavī tattheva ekamantaṃ nisīdi. \"Disvā va ahaṃ taṃ bhagavantaṃ gamissāmi arahantaṃ sammāsambuddhanti. \" Oṭṭhapāda, too/a licchavī/a great number of licchavī retinue/ together with/where the great grove/the gabled hall/where the Venerable Nāgita/approached there/having approached/the Venerable Nāgita/having worshipped/in a side/stood/in a side/standing indeed/Oṭṭhapada, too/a licchavī/to the Venerable Nāgita/this/was said/where is/Venerable Nāgita/that Fortunate One/dwelling? noble One/the enlightened one? Would like to see/we/that Fortunate One/the noble One/the fully elightened One/ It is inappropreated/Mahālī/the Venerable/to see/gone in to solitude/is the Fortunate One/ then/indeed/ Oṭṭhapāda, too/a licchavī/in that same place/ sat down/ “having seen/I/that Venerable Gotama/will go/”/the noble One/the enlightened one.

138 4. Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ’Ekamantaṃ ṭhito kho sīho samaṇuddeso āyasmantaṃ nāgitaṃ etadavoca: ete bhante kassapa, sambahulā kosalakā ca buhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya. Oṭṭhaddho’pi licchavi mahatiyā licchaviparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya. Sādhu bhante kassapa labhataṃ esā janatā bhagavannaṃ dassanāyā’ti. ’Tena hi sīha, tvaññeva bhagavato ārocehīti’. ’Evaṃ bhante’ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sīho samaṇuddeso bhagavantaṃ etadavoca: \"ete bhante sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya, oṭṭhaddho’pi licchavī mahatiyā licchaviparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya. Sādhu bhante labhataṃ esā janatā bhagavantaṃ dassanāyā\"ti. \"Tena hi sīha vihārapacchāyāyaṃ āsanaṃ paññāpehī\"ti. Then/Sīha/a novice/where the Venerable Nāgita/approached there/having approached/the Venerable Nāgita/having worshipped/in a side/stood/in a side/standing/indeed/Sīha/the novice/to the Venerable Nāgita/this/was said/here/Venerable Kassapa/a number of/ Kosala’s Brahmin messengers and/Magadha’s Brahmin messengers/here/have been approached/the Fortunate One/to see/Oṭṭhapāda, too/a licchavī/a great number of licchavī retinue/together with/ here/have been approached/the Fortunate One/to see/it is good/Venerable Kassapa/if get/these people/the Fortunate One/to see/therein/Sīha/let you/the Fortunate One/inform/Yes/Venerable Sir/Sīha/the novice/to the Venerable Nāgita/having replied/where is the fortunate One/approached there/having approached/the Fortunate One/having worshipped/in a side/stood/in a side/being stand/indeed/Sīha/the novice/to the Fortunate One/this/was said/here are/the Venerable/ a number of/ Kosala’s Brahmin messengers and/Magadha’s Brahmin messengers/here/have been approached/the Fortunate One/to see/Oṭṭhapāda, too/a licchavī/a great number of licchavī retinue/together with/ here/have been approached/the Fortunate One/to see/ inform/it is good/the Venerable/to get/thise people/the fortunate One/to see/therein Sīha/in the shade of the monastery/a seat/let prepare/this is/ \"Evaṃ bhante’ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṃ āsanaṃ paññāpesi. Atha kho bhagavā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi.

139 5. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṃsu. Upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Oṭṭhaddho’pi licchavī mahatiyā licchaviparisāya saddhiṃ yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho oṭṭhaddho licchavī bhagavantaṃ etadavoca: \"Purimāni bhante divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami. Upasaṅkamitvā maṃ etadavoca: ’yadagge ahaṃ mahāli, bhagavantaṃ upanissāya viharāmi na ciraṃ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṃhitāni rajanīyāni. No ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṃhitāni rajanīyāni\"ti. Santāneva nu kho bhante sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni udāhu asannānī\"?Ti. Yes/Venerable Sir/Sīha/the novice/to the Fortunate One/having replied/in the shade of the monastery/a seat/was prepared/the the Fortunate One/from the monastery/having come out/in the shade of the monastery/on the prepared seat/sat down/ Then/ Kosala’s Brahmin messengers and/Magadha’s Brahmin messengers/where is the/the fortunate One/approached there/having approached/with the Fortunate One/exchanged the friendly greeting/ exchanging the greeting word and what should be reminded/having completed/in a side/sad down/Oṭṭhapāda/a licchavī/a great number of licchavI retinue/together with/where is the fortunate one/approached there/having approached/to the fortunate one/having worshipped/in a side/sat down/In a side/being seated/Oṭṭhapāda/alicchavī/to the fortunate one/this/was said/before/Venerable/few days/Sunakkhatta/a licchavī’s son/where Im/approached there/having approached/to me/this/was said/ “until now/I/Mahāli/under the Fortunate one/dwell/not such long time/but just three years/devine/indeed/forms, too/see/the pleasant forms/endowded with the sensual pleasure/prompting the desire/not/the devide sounds/hear/the pleasant forms/endoweded with the sensual pleasure/ prompting the desire/do exist/Venerable/that Sunakkhatta/son of licchavī/devine sound/could not hear/ the pleasant forms/endoweded with the sensual pleasure/ prompting the desire/or do not exist? 6. \"Santāneva kho mahāli sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni no asannānī\"ti. There are/Mahāli/that Sunkkhatta/son of licchavī/devine sound/could not hear/ the pleasant forms/endoweded with the sensual pleasure/ prompting the desire/ 7.(6.) \"Ko nu kho bhante hetu ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni no asantānī?\"Ti. What is/indeed/ Venerable/ the reason/what is the cuase/with what/there are/that Sunakkhatta/son of licchavī/devine sounds/could not hear/ the pleasant forms/endoweded with the sensual pleasure/ prompting the desire/

140 8. \"idha mahāli bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibabānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu: evaṃ hetaṃ mahāli hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Here/Mahāli/the bhikkhu/to the eastern direction/is one-part developed concentration/ of the devine forms/to see/of the pleasant/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine sound/to hear/of the pleasant/of edowded with sensual pleasure/of prompting the desire/He/to the eastern direction/when one-part developed concerntration/ of the devine forms/to see/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine sound/to hear/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/in the east direction/the devine forms/see/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/but not the devine sounds/ hear/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/is it on what reason? Thus/it/Mahāli/is happened/the bhikhu’s/in the east direction/ when one part developed concerntration/ of the devine forms/to see/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine sound/to hear/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/

141 (9.)7. Puna ca paraṃ mahāli bhikkhuno dakkhiṇāya disāya… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ… ekaṃsabhāvito samādhi hoti…. dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So dakkhiṇāya disāya…pacchimāya disāya…uttarāya disāya..uddhamadho tiriyaṃ… ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Dakkhiṇāya disāya…pacchimāyadisāya...uttarāya disāya…uddhamadho tiriyaṃ dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu: evaṃ hetaṃ mahāli hoti bhikkhuno dakkhiṇāya disāya…pacchimāya disāya…uttarāya disāya…uddhamadho tiriyaṃ…ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Again/Mahāli/the bhikkhu/to the southern direction/to the western direction/to northern direction/to the up-down and across/one part developed/concerntraion/is/of the devine forms/to see/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine sounds/to hear/of of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/He/ to the southern direction/to the western direction/to northern direction/to the up-down and across/when one part developed concerntration/ of the devine forms/to see/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine sounds/to hear/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/ to the southern direction/to the western direction/to northern direction/to the up-down and across/the devine forms/see/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/but not the devine sounds/ the devine forms/see/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/is it on what reason? Thus/it/Mahāli/is happened/the bhikhu’s/ to the southern direction/to the western direction/to northern direction/to the up-down and across/when one part developed concerntration/ of the devine forms/to see/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine sounds/to hear/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/

142 (10.)8. Idha mahāli bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evaṃ hetaṃ mahāli hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Here/Mahāli/the bhikkhu/to the eastern direction/is one-part developed concentration/ of the devine sounds/to hear/of the pleasant/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine forms/to see/of the pleasant/of edowded with sensual pleasure/of prompting the desire/He/to the eastern direction/when one-part developed concerntration/ of the devine sounds/to hear/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine forms/to see/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/to the eastern direction/the devine sounds/hear/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/but not the devine forms/ the devine forms/hear/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/is it on what reason? Thus/it/Mahāli/is happened/the bhikhu’s/in the eastern direction/ when one part developed concerntration/ of the devine sounds/to hear/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine forms/to see/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/

143 (11.)9. Puna ca paraṃ mahāli bhikkhuno dakkhiṇāya disāya… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ… ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So dakkhiṇāya disāya… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ… ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Dakkhiṇāya disāya dibbāni… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ…saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evaṃ hetaṃ mahāli hoti bhikkhuno dakkhiṇāya disāya… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ… ekaṃsabhāvite samādhimbhi dibbānaṃ saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Again/Mahāli/the bhikkhu/to the southern direction/to the western direction/to northern direction/to the up-down and across/one part developed/concerntraion/is/of the devine sounds/to hear/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine forms/to see/of of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/He/ to the southern direction/to the western direction/to northern direction/to the up-down and across/when one part developed concerntration/ of the devine sounds/to hear/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine forms/to see/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/ to the southern direction/to the western direction/to northern direction/to the up-down and across/the devine sounds/hear/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/but not the devine forms/see/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/is it on what reason? Thus/it/Mahāli/is happened/the bhikhu’s/ to the southern direction/to the western direction/to northern direction/to the up-down and across/when one part developed concerntration/ of the devine sounds/to hear/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine forms/to see/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/

144 (12.)10. Idha mahāli bhikkhuno puratthimāya disāya ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evaṃ hetaṃ mahāli hoti bhikkhuno puratthimāya disāya ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Here/Mahāli/the bhikkhu/to the eastern direction/is both-parts developed concentration/ of the devine forms/to see/of the pleasant/of edowded with sensual pleasure/of prompting the desire/and of the devine sounds/to hear/of the pleasant/of edowded with sensual pleasure/of prompting the desire/He/to the eastern direction/when both-parts developed concerntration/ of the devine forms/to see/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/and of the devine sounds/to hear/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/to the eastern direction/the devine forms/see/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/ and the devine sounds/hear/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/is it on what reason? Thus/it/Mahāli/is happened/the bhikhu’s/in the eastern direction/ when both- parts developed concerntration/ of the devine forms/to see/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine sounds/to hear/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/

145 (13.)11. Puna ca paraṃ mahāli bhikkhuno dakkhiṇāya disāya… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ… ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So dakkhiṇāya disāya…. pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ… ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Dakkhiṇāya disāya…pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ… dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evaṃ hetaṃ mahāli hoti bhikkhuno dakkhiṇāya disāya…pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ…ubhayaṃsabhāvite samādhimbhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puna ca paraṃ mahāli bhikkhuno pacchimāya disāya ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savaṇāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Ayaṃ kho mahāli hetu ayaṃ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni no asantānī\"ti. Again/Mahāli/the bhikkhu/to the southern direction/to the western direction/to northern direction/to the up-down and across/is both-parts developed concentration/ of the devine forms/to see/of the pleasant/of edowded with sensual pleasure/of prompting the desire/and of the devine sounds/to hear/of the pleasant/of edowded with sensual pleasure/of prompting the desire/He/ to the southern direction/to the western direction/to northern direction/to the up- down and across/when both-parts developed concerntration/ of the devine forms/to see/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/and of the devine sounds/to hear/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/ to the southern direction/to the western direction/to northern direction/to the up-down and across/the devine forms/see/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/ and the devine sounds/hear/ the pleasant forms/ edowded with sensual pleasure/ prompting the desire/is it on what reason? Thus/it/Mahāli/is happened/the bhikhu’s/ to the southern direction/to the western direction/to northern direction/to the up-down and across/when both-parts developed concerntration/ of the devine forms/to see/of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/but not/indeed/of the devine sounds/to hear/ of the pleasant forms/of edowded with sensual pleasure/of prompting the desire/ (14.)12. \"Etāsaṃ nūna bhante samādhibhāvanānaṃ sacchikiriyāhetu bhikkhu bhagavati brahmacariyaṃ carantī\"ti. Of these/certainly/Venerable/of the concerntrantion’s development/for the sake of realization/a bhikkhus/at the Fortunate One/religious life/practice?

146 (15.)13. Na kho mahāli, etāsaṃ samādhibhāvanānaṃ sacchikiriyāhetū bhikkhū mayi brahmacariyaṃ caranti. Atthi kho mahāli, aññe’va dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantīti. Not/indeed/Mahāli/ of the concerntrantion’s development/for the sake of realization/a bhikkhus/at the Fortunate One/religious life/practice/there are other dhammas/highest/sweeter/that of those sake of realization/the bhikkhus/at me/the religious life/practice/ (16.)14. Katame pana te bhante dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantīti. What are those/Venerable/ dhammas that are highest and sweeter/that of those sake of realization/the bhukkhus/at the Fortunate One/religious life/practice? (17.)15. Idha mahāli, bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayaṃ’pi kho mahāli, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Here/Mahāli/the bhikkhu/of three fetters/by abondoning/be the stream-enterer/being not liable state/is assured in aiming the enlightenment/this is/Mahāli/a dhamma/which is higher/sweeter/of what realization’s reason/the bhikkhūs/at me/the religious life/practice/

147 (18.) Puna ca’ paraṃ mahāli, bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayampi kho mahāli, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhu mayi brahmacariyaṃ caranti. Again Mahāli/the bhikkhus/of three fetters/by abandoning/of lust, hatred, and delusion/by reduction/be the oncereturner/just once/to this world/having come/of the unsatisfactoriness/ending/make/ this is/Mahāli/a dhamma/which is higher/sweeter/of what realization’s reason/the bhikkhūs/at me/the religious life/practice/ Puna ca’paraṃ mahāli, bhikkhu orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho mahāli, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu mayi brahmacariyaṃ caranti. Puna ca’paraṃ mahāli, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayampi kho mahāli, dhammo uttaritaro ca paṇītataro ca yassa sacchikiriyāhetu bhikkhu mayi brahmacariyaṃ caranti. Again/Mahāli/the bhikkhus/of the fetter belonging to the lower world/by abandoning/be born spontaneously/there/being passed away/being not liable state/from that world/This is, too/Mahāli/a dhamma which is higher/sweeter/of what realization’s reason/the bhikkhūs/at me/the religious life/practice/ Again/Mahāli/the bhikkhu/the emancipation/of body/emancipation of mind/emancipation of wisdom/really exists/ The dhamma/by oneself/the highest knowledge/realized/attained/exists/ These/indeed/Mahāli/, a dhamma/which is higher/and sweeter/of what realization’s reason/the bhikkhus/at me/the religion life/practice./ (19.)Ime kho te mahāli dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī\"ti. These are/indeed/Mahāli/the dhammas/which are higher/sweeter/of what realization’s reason/the bhikkhūs/at me/the religious life/practice/ (20.)16. \"Atthi pana bhante maggo, atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā?\"Ti. \"Atthi kho mahāli, atthi paṭipadā, etesaṃ dhammānaṃ sacchikiriyāyā\"ti. Is there/Venerable/a path/is there a practice/of these dhammas/for realization? There is/Mahāli/a practice/of these dhammas/for realization. (21.)17. \"katamo pana bhante maggo, katamā paṭipadā, etesaṃ dhammānaṃ sacchikiriyāyā?\"Ti. What is/the Venerable/path? Wha is practice? of these dhammas? For the realization?

148 (22.)\"Ayameva ariyo aṭṭhaṅgiko maggo, seyyathīdaṃ? Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho mahāli maggo ayaṃ paṭipadā, etesaṃ sacchikiriyāya. It is this/ Noble Eightfold Path/ that is to say: right views/right thought/right speech/right action/ a right means of livelihood/right effort/right mindfulness/right concerntration/this, Mahāli, is the path/this is the practice/of these/for realization/ (23.) Ekamidāhaṃ mahāli samayaṃ kosambiyaṃ viharāmi ghositārāme. Atha kho dve pabbajitā maṇḍisso ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṃ tenupasaṅkamiṃsu. Upasaṅkamitvā mama saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te dve pabbajitā maṃ etadavocuṃ. \"Kinnukho āvuso gotama, taṃ jīvaṃ taṃ sarīraṃ? Udāhu aññaṃ jīvaṃ aññaṃ sarīra?\"Nti. \"Tena hāvuso suṇātha sādhukaṃ manasi karotha bhāsissāmī\"ti. \"Evamāvuso\"ti kho te dve pabbajitā mama paccassosuṃ. Ahaṃ etadavocaṃ: One I/Mahāli/time/in Kosambi/was dwelling/in the Ghosita monastery/ then/two ascetics/ Maṇḍissa/the wanderer/and Jāliya/a Dārupattika’s pupil/where Im/approached there/having approached/with me/exchanged the friendly greeting/ friendly greatings and remindings/having passed/in a side/sat down/ seating in a side/those ascetics/to me/thus were said/What then/Venerable Gotama/is the soul/the body/or one thing the soul /another thing the body? Here then/Venrable/you listen/thoroughly/ beard in mind/ will tell/thus we will/Venerable/then indeed/ those two ascetics/to me/replied/I/thus was said/ (24.)19. Idhāvuso tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathī satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Here/Venerable/the Tathāgata/in the world/arises/a Noble One/the Fully Enlightened One/ the processor of knowledge and conduct/the Well-gone-one/the knower of the world/the incomparable leader of men to be tamed/the teacher of god and men/the awakened/the Fortunate One/ He/this world including the heaven, Māra and Brahm, recluse and Brahmin’s progeny/ that by himself/having well-realized/makes known/He/preaches the dhamma/which is beautiful in the beginning/beautiful in the middle/and beautiful in the end/with meaning/letters extremely complete/completely pure/chastity/declares/

149 (25.)19. (29). Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisaṃcikkhati: ’sambādho gharāvāso rajāpatho1. Abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṃkhalikhitaṃ brahmacariyaṃ carituṃ. Yannūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. He/that dhamma/listens/a house holder or/a son of the house holder/ a one later born in a certain family/He/that dhamma/having listened/on Tathāgata/confidence/obtains/He/possess with that obtaining of the confidence/thus considers/ pressure is the layman’s life/the path of dust/as free as air is having been ordained/it is not easy/by one who dwells in layman’s life/extremely completed/extremely pure/chastity/to practice/this I suppose/having shaved hair and bear/having dress up with yellow robes/leaving from house life/to homeless/and go forth to be ordained. (26.) So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī. Samādāya sikkhati sikkhāpadesu kāyakammavacīkammena samannāgato kusalena. Parisuddhājīvo sīlasampanno indriyesu guttadvāro bhojane mattaññū satisampajaññesu samannāgato santuṭṭho. He/after a time/having given up a great mass of wealth or little mass of wealth/having given up a large number of the circle of relations or a small number of relations/having shaved hair and beard/having dress up the yellow robes/leaving from house to homeless life/ordains/ He/thus/having been ordained/ being restrained in highest perfect/lives/being perfect in conduct and suitable practice/seeing the danger avoid in even very little faults/having observed/practices in precepts/bodily action/verbal action/mental action/were endowed with wholesomeness/being perfect in morality in pure livelihood/controlling over in senses/ moderated in food/ endowed with mindfulness and clear comprehension/being contentment/

150 (27.)19. (29). Kathañca āvuso bhikkhu sīlasampanno hoti? Idha mahārāja bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno. Sabbapāṇabhūtahitānukampī viharati. Idampi’ssa hoti sīlasmiṃ. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā virahati. Idampi’ssa hoti sīlasmi. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī1 virato methunā gāmadhammā. Idampi’ssa hoti sīlasmiṃ. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto2 paccayiko avisaṃvādako lokassa. Idampi’ssa hoti sīlasmiṃ. How does/Venerable/a bhikkhu/observe the morality? Here/Venerable/a bhikkhu/ destructing of life/being abandoned/from the destructing of life/ without stick/without sword/being shameful/showing kindness/being a kind and sympathetic one/dwells. This is also/of his morality Taking of what is not given/being abandoned/from taking of what is not given/abstained/ taking what is given/expecting the giving/without stealing/with a pure mind/dwells. This is one of the morality Un-chastity/ being abandoned/ living far from evil/aloof from the village practice of sex/dwells. This is one of the moralties False speech/being abandoned/from false speech/abstained/a truth speaker/one to be relied on/trustworthy/dependable/being not deceitful to the world. This is one of moralities