PROJECT FOR CREATION AND TRANSFER KNOWLEDGE ON TRANSLATED BUDDHISM TIPIṭAKA TO GLOBAL COMMUNITY VOLUME 2

HANDBOOK PROJECTFORCREATIONANDTRANSFERKNOWLEDGE ONTRANSLATEDBUDDHISM TIPIṭAKATOGLOBALCOMMUNITY VOLUME2 FinancialFundingforResearchActivityPromotionandSupport onResearchKnowledgeManagementProjectforSocialandCommunityUtilization byNationalResearchCouncilofThailand(NRCT)2019

HANDBOOK Project for Creation and Transfer Knowledge on Translated Buddhism Tipiṭaka to Global Community Volume 2 Financial Funding for Research Activity Promotion and Support on Research Knowledge Management Project for Social and Community Utilization by National Research Council of Thailand (NRCT) 2019

Content 1 12 Chapter 1: Introduction 39 1.1 Rationale, Significance and Background 60 1.2 Objectives 1.3 Tipiṭaka Chapter 2: Suttantapiṭaka, Saṃyuttanikāya, Sagāthavagga Sutta. Saṃyutthanikaya Volume 1 Tipiṭaka Book 15 Chapter 3: Suttantapiṭaka, Aṅguttavanikāya, Ekkanipāta Dukanipāta, Tikanipāta Sutta. Aṅguttavanikāya Volume 1 Tipiṭaka Book 20 Chapter 4: Suttantapiṭaka, Khuddakanikāya, Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Suttanipāta Sutta. Khuddakanikāya Volume 1 Tipiṭaka Book 25

Chapter 1 Tipiṭaka Introduction Tipiṭaka is considered as the significant Buddhism scripture for Buddhist monks, novices and Buddhist lay to study. The objective of setting up Tipiṭaka is to enable the learners to perceive thoroughly the Buddhist Doctrine and the Discipline (Dhamma-Vinaya) and apply them to correct practice on what the Buddha had taught. The word “Tipiṭaka” is the scripture that means 3 pitakas (basket, text, canon) or The Three baskets, The Pāli Canon2. The Tipiṭaka is described in Magadha language, being considered as a language perfect in both content and alphabet3. So anybody who wants to learn Tipiṭaka texts has to begin with Magadha orthography acquisition. This is according to linguistic principle, any language with the compilement of the Buddha Teachings but rather the preservation of the compiled Teachings. According to the explanation of Rehearsal written by Phra Brahmagunabhorn in “Dictionary of Buddhist Terms (ibid) “the Later Rehearsal up to now means the meeting to investigate and ratify in order to keep Tipiṭaka to be purest, perfect and correct.” Since Pāli language does not have alphabets, during the reign of King Asoka, Prakrits language was transcribed with “Brahmi” alphabets. The first set of alphabets to record Buddhist texts was “Singhalese” alphabets or Sri Lanka. Later, the countries that believe in Buddhism have transcribed Pāli texts from Tipiṭaka books into their own alphabet systems. Now, there are many alphabetical transcription patterns for Pāli Texts; i.e., Brahmi, Devanagari, Lanna, Khmer, Thai, Mon, Romanized, etc. 2 Dictionary of Buddhism, Phra Rajavaramuni (P.A. Payutto), published to propagate as free Dhamma, Mahachulalongkornrajavidyalaya, 1985 3 The details can be studied from “The Foreword,” Tipitaka Texts, Thai Volumes, Mahachulalongkornrajavidyalaya Versions, 1996 1

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

system.” From this description, The Arayan was practiced. In the Buddha Era, there were 3 ages of the Arayan language. 1. The Ancient Arayan. It was the language used in the 3 Vedas: Rigveda, Yajurveda, Samaveda: Atharaveda, including Upanishads Text. The writing system was “Brahmi script” using “Devanagari” alphabets. 2. The Middle Age Araya. It was considered as dialects used in different areas of the country. The language was called “Prakrits” language, taking another name as “Literary” language because it was used by some characters of Sanskrit plays. Such dialects spoken, taking the Middle Age Arayan language, as Magadhi (spoken in Magadha State, Maharashadrṁ, Sauraseṁ, etc. Pāli, then was the dialect of the Middle Age Arayan language. 3. The Modern Arayan. This is the language used in the present time, being assumed it has been succeeded from Prakrits. Many Prakrits dialects are structurally different that cause some mutual misunderstanding. This is because of trading and other languages borrowing when communication. The Modern Arayan languages used in India are Hindi, Bengali, Panjapi, Marathi, Nepali, etc. The alphabets used are also succeeded from Devanagari. Considering historical succession, Pāli language is included in one of Prakrits languages, being evolved from Veda language. Pāli language was chosen by the Buddha from the language used in Magadha State called Magadhi to proclaim Buddhism. The grammar pattern was refined to be generally understood, called Pāli (pattern). Later, the pattern had been named Pāli language (means the language of Buddhism Proclaim). At the Buddha Era, according to the Indian scholars’ research, the language pattern (Pāli) used was in 2 forms: one was Magadhi called “Suddha magadhi” used by the rulers or as official language, another was “Desiya” or “Prakrit,” used as the State dialect. Pāli Tipiṭaka Since Pāli language, being the one the Buddha used in proclaiming Buddhism, did not have written alphabets, the compilement of the Buddha’s Teachings was 3

memorized by heart named “Oral Tradition.” The pattern of compilement was called “Rehearsal” (A Council) (Saṅgīti in Pāli). In “Dictionary of Buddhist Terms” by Phra Brahmagunabhorn (P.A. Payutto), 2015, the “Rehearsal was described as “Chanting Together,” the general convocation of the saṅgha in order to settle questions of doctrine and to fix the text of the Scriptures and set up as one pattern.” The compilement and categorization of the Buddha’s Teaching called “Dhammavinaya” was initiated as the guide and principle since the Buddha Era. Venerable Sariputta was appointed in the audience of the Buddha to explain the Buddha Dhamma to the monks. The explained Dhamma by Venerable Sariputta consisted of 7 categories called “Bodhipakkhiya dhamma 37” (The thirty seven qualities contributing to enlightenment). At that time, Venerable Sariputta introduced the assembly to perform rehearsal by citing the Dhamma categories from Category 1 to Category 10.4 Venerable Sariputta’s explanation at that time was called “Saṅgītisuta5” meant the Suta on rehearsal. After the Buddha Great Decease (Parinibbāna), there have been another 5 Rehearsals as follows: 1. The First Rehearsal was done 3 months after the Great Decease of the Buddha. Venerable Mahakassapa who was the Senior Monk, had invited 500 Arahants (the Holy Ones) to perform Rehearsal. The Rehearsal, having Venerable Mahakassapa to ask, Venerable Upāli to answer on Vinaya, Venerable Ananda to answer on Dhamma, was done at Sattapannaguha Cave, Vebharapebbata Mountain in Rajagaha City. King Ajatisattu was the Rehearsal Patron. It took 3 months to complete. 2. The Second Rehearsal was performed by Venerable Yasakandhakaputta. He invited 400 Arahants to the Rehearsal. Having Venerable Revata to ask, Venerable Sabbagāmī to answer, the Rehearsal was performed at Valikārama, Vesāli City, B.E. 100. King Kālāsokarāja was the Patron. It took 8 months to complete. 3. The Third Rehearsal consisted of 1,000 Arahants having Venerable Moggamalliputtatissathera the leader of practice. The venue was at 4 Phra Brahmagunabhorn also categorized the Dhamma in his book “Dictionary of Buddhism, 2015 5 D III 4

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

4. Appicchatā (fewness of desires) 5. Santuṭṭhi (contentment) 6. Paviveka (solitude) 7. Viriyārambha (the arousing of energy or effort) 8. Subharatā (being easy to support) On the matters, Phra Brahmagunabhorn explained that the study on the characteristics of Dhamma-Vinaya justification had to meet the mentioned 8 characteristics. Otherwise “it is not the Discipline; it is not the Dispensation of the Teacher, it is not the Buddha’s Teaching.” In the same book, on page 4, the seven criteria at the Doctrine and the Discipline (Dhamma-Vinaya) was described as another set of criteria. They were explained by the Buddha to the Venerable Upāli, (the senior monk the Buddha praised as the one being foremost among those in disciplinary matters (Vinayadhara). The seven criteria are meant for: 1. Ēkantanibbidā (utter disenchantment) 2. Virāga (dispassion) 3. Nirodha (extinction of suffering) 4. Upasama (subsiding) 5. Abhiññā (direct knowledge) 6. Sambodha (enlightenment) 7. Nibbhāna (extinction of defilement) If it is, it is the Doctrine and the Discipline, the Buddha Teachings. Otherwise, it is not. Classification or Structure of Tipiṭaka (Scriptures of the Pāli Canon) The definition in general of Tipiṭaka is “The scripture compiling the Buddha Teachings (including the original stories about Buddhism) in forms of 3 sets: Vinayapiṭaka, Suttantapiṭaka, and Abhidhammapiṭaka6. In Thailand, Tipiṭaka printed in Thai alphabets and in Romanized alphabets are arranged in 45 volumes. 6 Dictionary of Buddhist Terms, Phra Brahmagunabhorn, p.p.111, 2015 6

The 45 volumes of Tipiṭaka printed in Thai alphabets, are classified in threefolds: 1. Vinayapiṭaka (involves monastic rules, training rules for monks and female monks) are divided in 3 categories in 5 religious books, printed in 8 volumes. 2. Suttantapiṭaka (containing suta, compilement of the Buddha and senior monks’ explanation of dhamma that were adaptively given to suit particular individuals and occasions) are divided into 5 collections, printed in 25 volumes. 3. Abhidhammapiṭaka (compilation of the Buddha words, the quintessence of the Doctrine in purely academic terms, without reference to individuals and events) are divided into 7 texts, published in 12 volumes7. In Phra Brahmagunabhorn (P.A. Payutto)’s book “The Pāli Canon: What a Buddhist Must Know” p.p. 33, the structure and classification lay out of Tipiṭaka are shown in the following diagram: Pariyatti (Study) Paṭivedha Learning Paṭipatti (Practice) (Penetration, Process Realization) 7 The explanation in details is available in “Dictionary of Buddhism,” Phra Brahmagunabhorn (P.A. Payutto), 2015, p.p.88 and in “Dictionary of Buddhist Term,” ibid, pp.111 7

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

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

56 volumes printed in Romanized alphabets in Sri Lanka. The research project had Tipiṭaka texts both in Thai and Romanized alphabets translated word by word. In this study manual objective is to apply the word by word translation consisting of 84,000 textual units, 22,379 pages, 24,300,000 letters9for editing and rearranging to be more practical media and easy to learn. In this manual, it is, then, impossible to take all the complete volume sets in the manual. Only some portions of the translation have been cited as examples. This is because of the huge volumes of the translated texts of 45 and 56 volumes in Thai and Romanized alphabets, respectively. It turned out that each volume of Tipiṭaka text, after translation when printed out in book form, will be at least 4 times increased in pages from the original text. It is, then, considered by the researcher of this team that each translated book should not contain more than 200 pages for the sake of being easy to read and carry each time. However, in case any learner wants to study the full texts of all translated Tipiṭaka, the e-books are available as requested by this researcher team. The issues put in this manual for study are as follows: 1. To study the meaning of Pāli vocabulary word by word by reading through without using the dictionary. It helps to save more time. 2. To study the content and doctrine of Tipiṭaka texts by citing approximately 25 pages from each volume in order to understand: 2.1 Story content exists in the example translation 2.2 The meaning of each word from the cited translation 2.3 Dhamma (Doctrine) found in the translation 3. To study the cited translation extracted with approximately 25 pages from the following volumes: 3.1 Suttantapiṭaka, Saṃyuttanikāya, Sagāthavagga, Tipiṭaka Book 15, (Saṃyuttanikāya Volume 1) 3.2 Suttantapiṭaka, Aṅguttavanikāya, Ekkanipāta, Dukanipāta Tikanipāta, Tipiṭaka Book 20, (Aṅguttavanikāya Volume 1) 3.3 Suttantapiṭaka, Khuddakanikāya, Dhammapada, Udāna, Itivuttaka, Suttanipāta, Tipiṭaka Book 25 (Khuddakanikāya Volume 1) 9 The Pāli Canon: What a Buddhist Must Know, Phra Brahmagunabhorn (P.A. Payutto) ibid. 10

Manual Versions for Utilization The manual done in this book consists of two versions. One is the version in Thai translated from 45 volumes. The original Tipiṭaka texts in Pāli language “Mahajulatepitakaṃ” versions have been used for translation. The pattern of translated texts have been done by citing each word of the original text and gives the meaning in Thai after the Pāli word. For the English version, the translation has been done by taking the Pāli text each portion or each part and below put the translated words. Each translated word (in English) is shown by “/” after the word. The example of the original text (in Romanized) and the translated part (in English) is cited as follows: Romanized Pāli: “Itipi so bhagavā ārahaṃ sammāsambudho Vijjācaranasampanno sugato lokavidū Anuttaro purisadammasārathi satthā devamanussānaṃ Buddho bhagavā ti”10 Translated word by word in English: Thus indeed / is He / the Fortunate One / the Holy One / the Fully Enlightened One / Perfect in knowledge and conduct / the Well Gone / the World Knower / the incomparable / leader of men to be tamed / the Teacher / of gods and men / the Awakened One / the Fortunate One / He is / In the next chapters, the translated parts from the three Suttantapiṭaka determined in previous will be discussed in detail. Ciraṃ tiṭṭhatu lokasmiṁ sammāsambuddhasāsanaṃ May forever staying in the world is the Buddha’s Doctrine 10 Buddhaguna from “Samaññaphalasuta, Suttantapiṭaka, Dīghanikāya, Sīlakhandhavagga,” about Jīvaka told King Ajatisattu the praise on virtues of the Buddha. 11

Chapter 2 Suttantapiṭaka Saṃyuttanikāya, Sagāthavagga Translated Tipiṭaka Book 15 Saṃyuttanikāya 1 Introduction In this chapter, the first part of Saṃyuttanikāya, Sagāthavagga called Devatāsaṃyutta (The Connected Discourse of the Dieties) has been brought to be studied here. On Devatāsaṃyutta, the two Suttas (Discourses) are extracted as the examples of the translated texts: one is Naḷavagga (Naḷa (reed)’s Group) another is Nandanasutta (the Discourse at Grove’s Group). Saṃyuttanikāya, Sagāthavagga is known as Tipiṭaka Book 15 and considered as Saṃyuttanikāya Volume 1. According to the meaning, Saṃyuttanikāya is originated from Saṃyutta+Nikāya means Connected Discourse+Collection. So Saṃyuttanikāya is the Collection of Connected Discourses. Among the 45 Books of Tipiṭaka, Saṃyuttanikāya is one of the 5 Nikāya(s) (Collection) of the Suttantapiṭaka (The Basket of Discourses). The Five Nikāyas are named as follows: 1. Three volumes of Dīghanikāya as Tipiṭaka Books 9-11 (Suttantapiṭaka, Dīghanikāya volumes 1-3) 2. Three volumes of Majjhimanikāya as Tipiṭaka Books 12-14 (Suttantapiṭaka, Majjhimanikāya volumes 1-3) 3. Five volumes of Saṃyuttanikāya as Tipiṭaka Books 15-19 (Suttantapiṭaka, Saṃyuttanikāya volume 1-5) 4. Five volumes of Aṅguttaranikāya as Tipiṭaka Books 20-24 (Suttantapiṭaka, Aṅguttaranikāya volume 1-5) 5. Nine volumes of Khuddakanikāya as Tipiṭaka Books 25-33 (Suttantapiṭaka, Khuddakanikāya volumes 1-9) Suttantapiṭaka, Saṃyuttanikāya Based on the contextual categorization, there are 3 types of the volumes arrangement: 12

1. Type 1 Category is divided into 5 groups consisting of 2,752 suttas11 (discourses) 1) The Sutta Group composing in verse, consist of 271 Discourses called Sagāthavagga. This is counted as Tipiṭaka Book 15. 2) The Sutta Group containing content of the Dhamma (conditions) on the Chain of Phenomenal Cause and Effect (Paṭiccasamuppāda), called Nidānavagga, consisting of 337 Discourses. This is counted as Tipiṭaka Book 16. 3) The Sutta Group containing content of Five Aggregates, called Khandhavāravagga, consisting of 716 Discourses. This is counted as Tipiṭaka Book 17. 4) The Sutta Group containing content of the Six Senses, called Saḷāyatanavagga, consisting of 420 Discourses. This is counted as Tipiṭaka Book 18. 5) The Sutta Group containing content of the qualities contributing to enlightenment called 39 Bodhipakkhiya-dhamma, consisting of 1,008 Discourses. This is counted as Tipiṭaka Book 19. 2. Type 2 Category is divided into Saṃyutta (Connected Discourses). This means in each group, the sub-groups are arranged by putting together the same content of Discourses, called Saṃyutta (Connected Discourses) as follows: - All Discourses about Dieties are put together called Devatāsaṃyutta in Sagāthavagga - All Discourses about the Chain of Phenomenal Cause and Effect are put together (Paṭiccasamuppāda), called Nidānasaṃyutta, in Nidānavagga - All Discourses about the Five Aggregates are put together called Khandhasaṃyutta in Khandhavāravagga - All Discourses about the Six Senses are put together called Saḷāyatanasaṃyutta in Saḷāyatanavagga 11 Complementary, Vinaya 1 explains there are 7,762 suttas (discourses) 13

- All Discourses about the Noble Eightfold Path are put together called Maggasaṃyutta in Mahāvāravagga 3. Type 3 Category is divided into 56 Connected Discourses (Saṃyutta) with 3 sub-group types as follows: Type 1 The Connected Discourses are divided into the Fifty (Paṇṇāsā) that means the group of fifty discourses. Each Fifty is divided into Vaggas (groups) Type 2 The Connected Discourses are divided into groups (Vagga) Type 3 There is no division Suttantapiṭaka, Saṃyuttanikāya, Sagāthavagga Suttantapiṭaka, Saṃyuttanikāya or Tipiṭaka Book 15, is about Sagāthavagga which consists of 271 Discourses. The discourses are composed in verses. The word gātha (verse) means the word order in form of poetry with beautiful rules and profoundly well written. In this case, Gāthā is considered as one of the Master’s ninefold teaching (Navaṅga.satthusāsana), explained in the previous Handbook 1. So it can be concluded that Saṃyuttanikāya, Sagāthavagga contains discourses all written in verses. According to the Buddhist Rehearsal Council monks, Sagāthavagga (Poetic Discourses) of 271 poetic discourses) was named, of which the content embedded is divided into 2 types. A. The Division of 11 Connected Discourses: 1. Devatasaṃyutta (The Connected Discourses of Deities) containing 81 discourses 2. Devaputtasaṃyutta (The Connected Discourses of the God’s Son) containing 30 discourses 3. Kosalasaṃyutta (The Connected Discourses of Kosala County) containing 25 discourses 4. Mārasaṃyutta (The Connected Discourses of the Evil One) containing 25 discourses 5. Bikkhunīsaṃyutta (The Connected Discourses of Female Monks) containing 10 discourses 6. Brahmasaṃyutta (The Connected Discourses of the Brahma (Creator)) containing 15 discourses 14

7. Brahmaṇasaṃyutta (The Connected Discourses of the Brahmans) containing 22 discourses 8. Vaṅgīsasaṃyutta (The Connected Discourses of Vaṅgīsa City) containing 12 discourses 9. Vanasaṃyutta (The Connected Discourses of the Forest) containing 14 discourses 10. Yakkhasaṃyutta (The Connected Discourses of the Demon) containing 12 discourses 11. Sakkasaṃyutta (The Connected Discourses of the King of deities) containing 23 discourses B. The Division of 2 Types: 1. Type 1 is the division of 7 Saṃyutta called Devatāsaṃyutta, Devaputtasaṃyutta, Kosalasaṃyutta, Mārasaṃyutta, Brahmasaṃyutta, Brahmaṇasaṃyutta, Sakkasaṃyutta. Each saṃyutta is divided into groups. 2. Type 2 is the division of 4 Saṃyutta without sub-divided into groups. The 4 Saṃyutta are Bhikkhunīsaṃyutta, Vaṅgīsasaṃyutta, Vanasaṃyutta, Yakkhasaṃyutta12 Sagāthavagga, Devatāsaṃyutta The examples for practicing translation in this chapter involves two groups of Devatāsaṃyutta. According to the content, the Connected Discourses of Deities are the dialogs between the Fortunate One and the deities who bring their questions in the presence of the Fortunate One to be answered. The extracted examples are the first two groups of discourses among the following 8 sub-groups of 81 discourses: 1. Naḷavagga – the Group of reed tree 2. Nandanavagga – the Group of Nandana Gardens 3. Sattivagga – the Group of Spear 4. Satullapakāyikavagga – the Group of Satullapakāyika deities 5. Ādittavagga – the Group of hot substances 6. Jarāvagga – the Group of old age 12 In Thai Tipiṭaka Books, the Saṃyuttanikāya, Sagāthavagga is divided into 11 Saṃyutta as in B. 15

7. Adthavagga – the Group of attachments 8. Ghatvāvagga – the Group of killing In this chapter then, the two examples from the above eight group are Group 1 and 2. That is Naḷavagga and Nandanavagga, respectively. The Translated Saṃyuttanikāya, Sagāthavagga, Devatāsaṃyutta According to Saṃyuttanikāya Sagāthavagga (the Collection of Connected Discourses on Poetic Discourses), Devatāsaṃyutta (the Connected Discourses of Deities) with its 2 first groups of discourses: Naḷavagga and Nandanavagga are cited to be studied. Both Naḷavagga and Nandanavagga, each contains 10 discourses. The names and meanings are given in parallel as follows: Devatāsaṃyutta Naḷavagga Nandanavagga 1. Oghataraṇsutta – on being away 1. Nandanasutta – on the Nandana from emancipation Gardens 2. Nimokkhasutta – on acrossing 2. Nandatisutta – on the delight over deliverance 3. Upanīyasutta – on having 3. Natthiputtasamasutta – on the brought near by old age incomparable with the son 4. Accacenatisutta – on the gone 4. Khattiyasutta – on the warrior results caste 5. Katichindasutta – on the how 5. Sajhamānasutta – on the many cuts (to cross over mourning of the jungle deliverance) 6. Jāgarasutta – on awakenedness 6. Niddātaṇdhisutta – on sleeping and laziness 7. Appaṭviditasutta – on the non- 7. Dukkarasutta – on the difficult attainment to do 8. Susammuṭṭhasutta – on the 8. Hirisutta – on the sense of thoroughly forget shame 9. Mānakāmasutta – on the pride 9. Kuṭithāsutta – on the hut story 10. Araññasutta – on the forest 10. Samiddhisutta – on the Venerable Samiddhi 16

Since all the discourses in Naḷavagga and Nandanavagga are written in verses, it is remarkable that the Tipiṭaka Book 15 or Saṃyuttanikāya. Sagāthavagga is composed in poetry. For example in Devatāsaṃyutta, when the deities asked questions to the Fortunate One with poetic verses, the answers are also in verses. The following extraction from 2 groups of Devatāsaṃyutta is the approval of the poetic discourses presented. Exercise 1. The learners are encouraged to study the meaning and translation pattern from the exampled Sutta below. Interpretation into the contemporary English is also preferable while practice. 2. In Naḷavagga and Nandanavagga cited below, explain which one of the discourses answer one of the following characteristics: 2.1 The meaning of the discourses that can be applied to practice in running livelihood 2.2 The understandable comparative versions 2.3 The dhamma familiar while practice translating 17

Suttantapiṭake Saṃyuttanikāyo The Connected Discourses in the Basket of Discourses Paṭhamo bhāgo/the First Part Sagāthavaggo/the Stanza’s Group 1. Devatāsaṃyuttaṃ/The Connected Discourse of the Deities 1. Naḷavaggo/The Nala’s Group Namo tassa bhagavato arahato sammāsambuddhassa. Homage/to that/to the Fortunate One/to the Noble One/to the Fully Enlightened One 1. 1. 1. Oghataraṇasuttaṃ/Discourse of Crossing over the Flood 1. Evam me sutaṃ. ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/in a side/being stood/indeed/that deity/to the Fortunate One/with a stanza/spoke/ Kathannu tvaṃ mārisa oghamatarīti? How/you/Sir/the flood/did cross? (Bhagavā:) Appatiṭṭhaṃ khvāhaṃ āvuso anāyūhaṃ oghamatarinti. Without standing/indeed/I/friend/without exerting/the flood/crossed over/ Yathā kathaṃ pana tvaṃ mārisa appatiṭṭhaṃ anāyūhaṃ oghamatarīti? But how/you/ Sir/ without standing/ without exerting/ the flood/did cross over?/ (Bhagavā:) Yadā svāhaṃ āvuso santiṭṭhāmi. Tadāssu saṃsīdāmi. Yadā svāhaṃ āvuso āyūhāmi tadāssu nibbuyhāmi1. Evaṃ khvāhaṃ āvuso appatiṭṭhaṃ anāyūhaṃ oghamatarintī. (The Fortunate One) When/that’s I/friend/stand/then/I was sunk/When I/ Friend/when exert/then/led astray./And so I/ Friend/ without taking a footing/without exerting/the flood/I crossed over/ 18

(Devatā:) Cirassaṃ vata passāmi brāhmaṇaṃ parinibbutaṃ, Appatiṭṭhaṃ anāyūhaṃ tiṇṇaṃ loke visattikaṃ. (The Deity) After long time/certainly/see/a Brahmin/who has extinguished/ Without standing/without exerting/has crossed/in the world/craving/ Idamavocasā devatā. Samanuñño satthā ahosi. This/was said/that deity/has approved/the Teacher/was/ Atha kho sā devatā \"samanuñño me satthā'ti ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā/ tatthevantaradhāyīti. Then/indeed/that deity/has approved/me/the Teacher/as/the Fortunate One/having worshiped/circumambulation/having done/in that just place/disappeared/ 1. 1. 2. Nimokkho sutta/Discourse of Release 2. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/in a side/being stood/indeed/that deity/to the Fortunate One/with a stanza/spoke/ Jānāsi no tvaṃ mārisa, sattānaṃ nimokkhaṃ pamokkhaṃ vivekanti? Know/(exactly)/you/Sir/of the beings/seclusion/deliverance/releasing? (Bhagavā:) Jānāmi khvāhaṃ āvuso sattānaṃ nimokkhaṃ pamokkhaṃ vivekanti. (The Fortunate One) Know/indeed/I/friend/of the beings/seclusion/deliverance/releasing/ (Devatā:) Yathā kathampana tvaṃ mārisa jānāsi sattānaṃ nimokkhaṃ pamokkhaṃ vivekanti? (the deity) As/how/you/Sir/do know/of the beings/seclusion/deliverance/releasing? (Bhagavā:) 19

Nandībhavaparikkhayā saññāviññāṇasaṅkhayā, Vedanānaṃ nirodhā upasamā evaṃ khvāhaṃ āvuso jānāmi. Sattānaṃ nimokkhaṃ pamokkhaṃ vivekanti. (The Fortunate One) The interest/of the existence/by removing/the perception/the consciousness/destroying/ The feeling/cessation/calmness/thus/indeed/I/friend/know/ Of the being/seclusion/deliverance/releasing/ 1. 1. 3. Upanīyati suttaṃ/the Discourse of Comparing 3. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Atha kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/Then/indeed/that deity/of the Fortunate One/near/this/stanza/recited/ Upanīyati jīvitamappamāyu jarūpanītassa na santi tāṇā, Etaṃ bhayaṃ maraṇe pekkhamāno puññāni kayirātha sukhāvahānīti. Carries away/the life/less span/to the one who endowed with the old-age/no/there are/protections/ This/fear/at the death/being observed/the merits/perform/which brings the happiness/ (Bhagavā:) Upanīyati jīvitamappamāyu jarūpanītassa na santi tāṇā Etaṃ bhayaṃ maraṇe pekkhamāno lokāmisaṃ pajahe santipekkhoti. (The Fortunate One) Carries away/the life/less span/to the one who endowed with the old-age/no/there are/protections/ This/fear/at the death/being observed/in the world/give up/being expected the calmness/ 1. 1. 4. Accentisuttaṃ/the Discourse of Time Sits 4. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Atha kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: 20

Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/Then/indeed/that deity/of the Fortunate One/near/this/stanza/recited/ Accenti kālā tarayanti rattiyo vayoguṇā anupubbaṃ jahanti. Etaṃ bhayaṃ maraṇe pekkhamāno puññāni kayirātha sukhāvahānīti. Pass/the times/surpass/the nights/the age/qualities/accordingly/give up/ This/fear/at the death/being observed/the merits/perform/which brings the happiness/ (Bhagavā:) Accenti kālā tarayanti rattiyo vayoguṇā anupubbaṃ jahanti, Etaṃ bhayaṃ maraṇe pekkhamāno lokāmisaṃ pajahe santipekkhoti. (The Fortunate One) Pass/the times/surpass/the nights/the age/qualities/accordingly/give up/ This/fear/at the death/being observed/in the world/give up/being expected the calmness/ 1. 1. 5. Katichinda suttaṃ/the Discourse of how many have been cut/ 5. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ Kati chinde kati jahe kati cuttari bhāvaye, Kati saṅgātigo \" bhikkhu oghatiṇṇo’ti vuccatīti: How many/should be cut/how many/should be given up/how many/further/should be developed/ How many/together/a bhikkhu/as ‘the one who crossed the flood’/is said? (Bhagavā:) Pañca chinde pañca jahe pañca cuttari bhāvaye, Pañca saṅgātigo \" bhikkhu oghatiṇṇo’ti vuccatīti. 21

(The Fortunate One) Five (defilements)/should be cut/five (defilements)/should be given up/five (faculties) /further/should be developed/ Five (bonds) /together/a bhikkhus/ as ‘the one who crossed the flood’/is said/ 1. 1. 6. Jāgarasuttaṃ/the Discourse of Sleeplessness 6. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ Kati jāgarataṃ suttā kati suttesu jāgarā, Katīhi rajamādeti katīhi parisujjhatīti. How many/wakefully/being slept/how many/in sleeping/being restless/ By how many/the dust (of defilement)does grasp/by how many/does purify/ (Bhagavā:) Pañca jāgarataṃ suttā pañca suttesu jāgarā, Pañcahi rajamādeti pañcahi parisujjhatīti. (The Fortunate One) Five (senses)/wakefully/being/five (hindrances)/in sleeping/restless/ By five (hindrances)/the dust (of defilement) grasps/by five (faculties)/purifies/ 1. 1. 7. Appaṭividita suttaṃ/ Not Penetrating 7. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ 22

Yesaṃ dhammā appaṭividitā paravādesu nīyare, Suttā te nappabujjhanti kālo tesaṃ pabujjhitunti Whatever things/not penetrating/in the others’ view/(one) deviates, Being slept/do not penetrate/the time/of them/wakeful/as/ (Bhagavā:) the Blessed One Yesaṃ dhammā suppaṭividitā paravādesu na nīyare, Sambuddhā sammadaññāya caranti visame samanti. (The Fortunate One) Whatever/the things/being thoroughly penetrated/in the others’ view/(one) does not deviate, the Fully Enlightened Ones/having known well/wander/in the unequal/the equal/ 1. 1. 8. Susammuṭṭhasuttaṃ/the Discourse of Thoroughly Forgetful 8. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ Yesaṃ dhammā susammuṭṭhā paravādesu nīyare, Suttā te nappabujjhanti kālo tesaṃ pabujjhitunti Whatever things/being thoroughly forgetful/in the others’ view/(one) deviates, Being slept/do not penetrate/the time/of them/wakeful/as/ (Bhagavā:) Yesaṃ dhammā asammuṭṭhā paravādesu na nīyare, Sambuddhā sammadaññāya caranti visame samaṃ. (The Fortunate One) Whatever/the things/being not thoroughly forgetful/in the others’ view/(one) does not deviate, the Fully Enlightened Ones/having known well/wander/in the unequal/the equal/ 23

1. 1. 9. Namānakāmasuttaṃ/the Discourse of Not Measure of the Desire 9. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ Na mānakāmassa damo idhatthi na monamatthi asamāhitassa, Eko araññe viharaṃ pamatto na maccudheyyassa tareyya pāranti. No/to the one who wishes the conceit/taming/here/is/no/silence/is/to the who is not calm/ Alone/in the forest/living/being non-vigilant/no/domains of the death/would cross/the other shore/ (Bhagavā:) Mānaṃ pahāya susamāhitatto sucetaso sabbadhi vippamutto, Eko araññe viharaṃ appamatto sa maccudheyyassa tareyya pāranti. (The Fortunate One) The conceit/having abandoned/being with well-controlled self/being of good thought/from all the bond/being liberated/ Alone/in the forest/living/being vigilant/he/domains of the death/would cross/the other shore/ 1. 1. 10. Araññasuttaṃ/the Discourse of the Forest 10. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ 24

Araññe viharantānaṃ santānaṃ brahmacārinaṃ, Ekabhattaṃ bhuñjamānānaṃ kena vaṇṇo pasīdatīti. In the forest/of those who dwell/of those who calm/of those who practice the religious life/ One meal/those who eat/by what cause/the colour/does please? (Bhagavā:) Atītaṃ nānusocanti nappajappanti'nāgataṃ, Paccuppannena yāpenti tena vaṇṇo pasīdati. Anāgatappajappāya atītassānusocanā, Etena bālā sussanti naḷova harito lutoti. What has passed/do not feel sorry/do not talk/the future/ With the present/depend/by that cause/the colour/pleases/ The future/planning a lot/to the past/grieving/ By this cause/the fools/whither/as reed/the young/being cut/ Naḷavaggo paṭhamo/Nala’s Group/the First/ Tatruddānaṃ Oghaṃ nimokkhaṃ upanīyati accenti katichindi ca, Jāgaraṃ appaṭividitā susammuṭṭhānamānakāmo Araññe dasamo vutto vaggo tena pavuccati. Its utterance: The Flood/the Releasing/the Comparing/the Time Sits/the How Many Cut/ The Wakeful/the Not Penetrating/the Thoroughly Forgetful/the Not Measure the Desire/ The Forest/as the tenth/is said/the group/by it/is said/ Suttantapiṭake Saṃyuttanikāyo The Connected Discourses in the Basket of Discourses Paṭhamo bhāgo/the First Part Sagāthavaggo/the Stanza’s Group 1. Devatāsaṃyuttaṃ/The Connected Discourse of the Deities 1. Nandanavaggo/Nandana’s Group 2. Namo tassa bhagavato arahato sammāsambuddhassa. Homage/to that/to the Fortunate One/to the Noble One/to the Fully Enlightened One 1. 2. 1 Nandanasuttaṃ/the Discourse at Nandana (Grove) 11. Evamme sutaṃ ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi bhikkhavoti. Bhadanteti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca: 25

Bhūtapubbaṃ bhikkhave aññatarā tāvatiṃsakāyikā devatā nandanavane accharāsaṅghaparivutā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/ there/indeed/the Fortunate One/the bhikkhus/addressed/as ‘bhikkhus’/as ‘Venerable Sir’/those bhikkhus/to the Fortunate One/replied/the Fortunate One/this/was said/ In the past/O bhikkhus/a certain/dwelling in Tāvatiṃsa/a deity/at Nandana’s grove/surrounded by the group of nymphs/with divine/with five sensual pleasures/being enjoyed/being gathered/being attended/at that time/this stanza/recited/ Na te sukhaṃ pajānanti ye na passanti nandanaṃ, Āvāsaṃ naradevānaṃ tidasānaṃ yasassinanti. Not/they/the happiness/know/those who/not/see/Nandana (grove) The residence/of the kings of the gods/of the thirty-three gods/of the possessor of the fame/ Evaṃ vutte bhikkhave aññatarā devatā taṃ devataṃ gāthāya paccabhāsi: When thus/was said/bhikkhus/a certain deity/to that deity/with a stanza/replied/ Na tvaṃ bāle vijānāsi yathā arahataṃ vaco, Aniccā sabbe saṅkhārā uppādavayadhammino, Uppajjitvā nirujjhanti tesaṃ vūpasamo sukhoti. Not/you/foolish one/know/as/of the noble one/the word/ Impermanence/all/conditional things/having the nature of arising and decaying/ Having arisen/ceases/of them/surcease/is bliss/ 1. 2. 2 Nandati suttaṃ/Discourse of Enjoyment 12. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ Nandati puttehi puttimā gomiko gohi tatheva nandati, Upadhī hi narassa nandanā na hi so nandati yo nirūpadhīti 26

Enjoys/due to the sons/those who have sons/the herdsman/due to the cows/as well as/enjoys/ The endearments/to the man/the enjoyment/not/he/enjoys/who has no endearments/ (Bhagavā:) Socati puttehi puttimā gomiko gohi tatheva socati, Upadhī hi narassa socanā na hi so socati yo nirūpadhīti. (The Fortunate One) Grief/due to the sons/those who have sons/the herdsman/due to the cows/as well as/grief/ The endearments/to the man/is grief/not/he/grief/who is without endearments/ 1. 2. 3 Natthiputtasuttaṃ /Discourse of No Sons/ 13. Sāvatthiyaṃ - At Sāvatthi Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ Natthi puttasamaṃ pemaṃ natthi gosamitaṃ dhanaṃ, Natthi suriyasamā ābhā samuddaparamā sarāti No/similar to the sons/a love/no/the wealth of the heard/the wealth/ No/similar to the sun/illuminations/the ocean/the foremost lake (Bhagavā:) Natthi attasamaṃ pemaṃ natthi dhaññasamaṃ dhanaṃ, Natthi paññāsamā ābhā vuṭṭhi ve paramā sarāti. (The Fortunate One) No/similar to a self/a love/no/similar to the grain/the wealth/ No/similar to the wisdom/the illumination/rain/exactly/the foremost/lake/ 1. 2. 4 Khattiyasuttaṃ/the Discourse of Warrior 14. 15. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. 27

Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ Khattiyo dipadaṃ seṭṭho balivaddo catuppadaṃ, Komārī seṭṭhā bhariyānaṃ yo ca puttāna pubbajoti The warrior/of the bipeds/is the greatest/the bull/of the four-footed/ The maiden/is the greatest/of wives/whoever/of the sons/the first-born one (is the greatest)/ (Bhagavā:) Sambuddho dipadaṃ seṭṭho ājānīyo catuppadaṃ, Sussūsā seṭṭhā bhariyānaṃ yo ca puttānamassavoti (The Fortunate One) The Fully Enlightened One/of the bipeds/is the greatest/the Ājāniya horse/of the foour-footed/ The lisner one/is the greatest/of the wies/whoever/of the sons/the loyal one/ 1. 2. 5 Sakamāna suttaṃ/the Discourse of One’s Pride 15. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ (Devatā:) Ṭhite majjhantike kāle sannisīvesu pakkhisu, Sanateva brahāraññaṃ taṃ bhayaṃ paṭibhāti manti. (A deity) when at/in the midle/at the time/among those who are dwelling in the forest/among the birds/ there is/merely/at the noisy great forest/it/the fear/understands/to me/ 28

(Bhagavā:) Ṭhite majjhantike kāle sannisīvesu pakkhisu, Sanateva brahāraññaṃ sā ratī paṭibhāti manti. (The Fortunate One) When at/in the middle/at the time/among those who are dwelling in the forest/among the birds/ there is/at the noisy great forest/that/liking/understands/to me/ 1. 2. 6 Niddātandisuttaṃ/the Discourse of Sleepiness and Laziness 16. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ (Devatā:) Niddā tandi vijambhikā aratī bhattasammado, Etena nappakāsati ariyamaggo idha pāṇinanti. Sleepiness/laziness/disliking the training/averson/being intoxicant after the meal/ With these/does not unveil/the noble path/here/to the beings/ (Bhagavā:) Niddaṃ tandiṃ vijambhikaṃ aratiṃ bhattasammadaṃ Viriyena naṃ paṇāmetvā ariyamaggo visujjhatīti. (The Fortunate One) Sleepiness/laziness/disliking the training/averson/being intoxicant after the meal/ With the effort/this/having removed/the noble path/is ourified/ 1. 2. 7 Dukkarasuttaṃ/the Discourse of the Difficulty/ 17. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having 29

brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ (Devatā:) Dukkaraṃ duttitikkhañca abyattena hi sāmaññaṃ, Bahū ti tattha sambādhā yattha bālo visīdatīti. (The deity) Is difficult/is hard to tollerate, too/by the uneducated one/the monkhood/ a lot/there/the obstrucles/where/the foolish one/sinks/ (Bhagavā:) Katihaṃ careyya sāmaññaṃ cittaṃ ce na nivāraye, Pade pade visīdeyya saṅkappānaṃ vasānugo. (The Fortunate One) how many days/would pratcice/the monkhood/the mind/if/not prevents/ in each step/would sink/of the thought/being followed/ Kummova aṅgāni sake kapāle samodahaṃ bhikkhu manovitakke, Anissito aññamaheṭhayāno parinibbuto na upavadeyya kañcīti. As a tortoise/the parts/own/in the shell/is preoccupied/the bhikkhus/in mind thoughts/ being not relayed/other/being not hurt/being passed away/not/without blaming/aynone/ 1. 2. 8 Hirisuttaṃ/The Discourse of Sham 18. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ (Devatā:) Hirīnisedho puriso ko ci lokasmiṃ vijjati, Yo nindaṃ appabodhati asso bhadro kasāmivāti. (The Deity) on account of shame/being prevented/a person/whoever/in the world/exists/ Who/the blame/does not care/a horse/good/as the whip/ (Bhagavā:) 30

Hirīnisedhā tanuyā ye caranti sadā satā, Antaṃ dukkhassa pappuyya caranti visame samanti. on account of the shame/being prevented/the offspring/whoever/behave/in the uneuqlas/as equal/ the ending/of the suffering/would attain/behave/in the unequal/as euqal/ 1. 2. 9. Kuṭikāsuttaṃ/The Discourse of Hut/ 19. Evam me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi: Thus/by me/have heard/at one time/the Fortunate One/in Sāvatthi/dwells/in the Jata’s grove/ Anāthapiṇḍica’s/monastery/then/indeed/a certain deity/ then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Jeta’s grove/having brightened/where/the Fortunate One/approached there/having approached/the Fortunate One/having worshiped/in a side/stood/ In a side/being stood/ that deity/of the Fortunate One/near/this stanza/recited/ (Devatā:) Kacci te kuṭikā natthi kacci natthi kulāvakā, Kacci santānakā natthi kacci muttosi bandhanāti. (The deity) How/you/a hut/there is no?/how/there is no/a nest/ how/a brood/there is no/how/was released/from the bond/ (Bhagavā:) Taggha me kuṭikā natthi taggha natthi kulāvakā, Taggha santānakā natthi taggha mutto'smi bandhanāti. (The Fortunate One) surely/to me/a hut/there is no/surely/there is no/a nest/ surely/a brood/there is no/surely/being released/I/from the the bond (Devatā:) Kintāhaṃ kuṭikaṃ brūmi kinte brūmi kulāvakaṃ, Kinte santāna kaṃ brūmi kintāhaṃ brūmi bandhananti. (The deity) what/I/the hut/speak/what/your/speak/the nest? what/your/the brood/what speak/what/I/speak/as the bond/ (Bhagavā:) Mātaraṃ kuṭikaṃ brūsi bhariyaṃ brūsi kulāvakaṃ, Putte santānake brūsi taṇhaṃ me brūsi bandhananti. 31

(The Fortunate One) The mother/(as) the hut/spoke/the wise/spoke/(as) the nest the sons/(as) brood/spoke/the craving/my/spoke/as the bond/ (Devatā:) Sāhu te kuṭikā natthi sāhu natthi kulāvakā, Sāhu santānakā natthi sāhu mutto'si bandhanā'ti. (The deity) Well/to you/a hut/there is no/well/there is no/the nest/ well/brood/there is no/well/being released/from the bond/ 1. 2. 10 Samiddhisuttaṃ/the Discourse on Samiddhi 20. Evamme sutaṃ ekaṃ samayaṃ bhagavā rājagahe viharati tapodārāme. Atha kho āyasmā samiddhi rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāyasmā samiddhi tenupasaṅkami. Upasaṅkamitvā vehāsaṃ ṭhitā āyasmantaṃ samiddhiṃ imaṃ gāthaṃ abhāsi Thus/by me/have heard/at one time/the Fortunate One/at Rājagaha/dwells/in the monastery of Tapada/then/indeed/Venerable Samiddhi/at night/early morning time/having woke up/where/Topoda lake/appraoched there/the body parts/to wash/at Tapoda/the body parts/having wahed/have come out/stood/the body parts/being drying up/then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Tapoda/having brightened/where/Venerable Samiddhi/approached there/having approached/at Vehāsa/being stood/to Venerable Samiddhi/this/stanza/recited/ Abhutvā bhikkhasi bhikkhu na hi bhutvāna bhikkhasi, Bhutvāna bhikkhu bhikkhassu mā taṃ kālo upaccagāti. without parteking (of sensual desire)/beg/the bhikkhu/not/partaking/beg/ After partaking/the bhikkhu/do beg/not/that/time/comes/ (Samiddhi:) Kālaṃ vo'haṃ na jānāmi channo kālo na dissati, Tasmā abhutvā bhikkhāmi mā maṃ kālo upaccagāti. (Samiddhi) The time/you/I/not/know/being covered/the time/does not appear/ thereore/without partaking/beg/not/me/the time/comes/ Atha kho sā devatā paṭhaviyaṃ patiṭṭhahitvā āyasmantaṃ samiddhiṃ etadavoca: Then/ that deity/ at earth /being established/to Venerable Samiddhi / this/was said/ 32

Daharo tvaṃ bhikkhu pabbajito susukālakeso bhadrena yobbanena samannāgato paṭhamena vayasā anikīḷitāvī kāmesu. Bhuñja bhikkhu mānusake kāme. Mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvīti. A child/you are/Bhikkhu / being ordained/possessor of the blak hair/with the good/with the young-age/being endowed/at the ifrst age/does not play/in the sensual pleasure/let enjoy/bhikkhu/the humans pleasures/dont/here and now/having given up/the time/follow/ (Samiddhi:) Na khvāhaṃ āvuso sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāmi. Kālikañca khvāhaṃ āvuso hitvā sandiṭṭhikaṃ anudhāvāmi. Kālikāhi āvuso kāmā vuttā bhagavatā bahudukkhā bahūpāyāsā ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhīti. (Samiddhi) No/indeed/I/friend/here and now/having given up/the time/follow/the time, too/indeed/I/friend/having given up/here and now/follow/at the time/friend/the pleasures/are said/by the Fortunate One/are of many suffering/are of many lementations/disadvanatges/here/a lot/here and now/this dhamma/is timeless/come and see/is leading inwards/each individual/should be understood/by the wise ones/ (Devatā:) Kathañca bhikkhu kālikā kāmā vuttā bhagavatā bahudukkhā bahūpāyāsā ādīnavo ettha bhiyyo. Kathaṃ sandiṭṭhiko ayaṃ dhammo akāliko ehi passiko opanayiko paccattaṃ veditabbo viññūhīti. (The deity) How/bhikkhu/are intime/the sensual pleasures/are said/by the Fortunate One?/are of many suffering/are of many lamentations/the disadvantage/here/a lot/how/here and now/this/the dhamma/is timeless/come and see/leading inward/each individual/should be known/by the wise ones/ (Samiddhi:) Ahaṃ kho āvuso navo acirapabbajito adhunāgato imaṃ dhamma vinayaṃ. Na khvāhaṃ sakkomi vitthārena ācikkhituṃ. Ayaṃ so bhagavā arahaṃ sammāsambuddho rājagahe viharati tapodārāme. Taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi. Yathā te bhagavā vyākaroti, tathā naṃ dhāreyyāsī\"ti. (Samiddhi) I/indeed/friend/new one/just being ordained/just arrived/to this/to the dhamma/to the discipline/Not/indeed/I/capable/in details/to explain/this/that Fortunate One/the Noble One/the Fully Enlightened One/at Rajagaha/lives/at the Tapoda Monastery/that Fortunate One/having appraoched/this matter/would question/as/it/the Fortunate One/explains/as so/it/would bear/ (Devatā:) Na kho bhikkhu sukaro so bhagavā amhehi upasaṅkamituṃ. Aññāhi mahesakkhāhi devatāhi parivuto. Sace kho tvaṃ bhikkhu taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi. Mayampi āgaccheyyāma dhammasavaṇāyāti. 33

(The deity) Not /bhikkhu/it is easy/that Fortunate One/by us/to appraoch/by other/by the possessors of superiority/by the gods/being serrounded/if/indeed/you/bhikkhus/that Fortunate One/having appraoched/this matter/would question/we, alos/would come/to listen the preaching of the dhamma/ Evamāvusoti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā Ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā samiddhi bhagavantaṃ etadavoca: As thus/friend/indeed/Venerable Samiddhi/to that deoty/having replied/where/the Fortunate One/appraoched there/having appraoched/to the Fortunate One/having worshiped/in a side/sat down/in a side/being seated/indeed/Venerable Samiddhi/to the Fortunate One/this was said/ Idāhaṃ bhante rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkamiṃ gattāni parisiñcituṃ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno. Atha kho bhante aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāhaṃ tenupasaṅkami. Upasaṅkamitvā vehāsaṃ ṭhitā imāya gāthāya ajjhabhāsi: Here/I/Venerable/at night/early morning time/having woke up/where/Topoda lake/appraoched there/the body parts/to wash/at Tapoda/the body parts/having wahed/have come out/stood/the body parts/being drying up/then/indeed/a certain deity/in the advanced/in the night/in surpassing colour/entire/Tapoda/having brightened/where/Venerable Samiddhi/approached there/having approached/at Vehāsa/being stood/to Venerable Samiddhi/this/stanza/recited/ Abhutvā bhikkhasi bhikkhu na hi bhutvāna bhikkhasi, Bhutvāna bhikkhu bhikkhassu mā taṃ kālo upaccagāti. without parteking (of sensual desire)/beg/the bhikkhu/not/partaking/beg/ After partaking/the bhikkhu/do beg/not/that/time/comes/ Evaṃ vutte ahaṃ bhante taṃ devataṃ gāthāya paccabhāsiṃ. Thus/when was said/I/Venerable Sir/to that deity/by stanza/replied/ Kālaṃ vo'haṃ na jānāmi channo kālo na dissati, Tasmā abhutvā bhikkhāmi mā maṃ kālo upaccagāti. (Samiddhi) The time/you/I/not/know/being covered/the time/does not appear/ thereore/without partaking/beg/not/me/the time/comes/ Atha kho bhante sā devatā paṭhaviyaṃ patiṭṭhahitvā maṃ etadavoca: Then/ that deity/ at earth /being established/to me /this/was said/ 34

Daharo tvaṃ bhikkhu pabbajito susukālakeso bhadrena yobbanena samannāgato paṭhamena vayasā anikīḷitāvī kāmesu. Bhuñja bhikkhu mānusake kāme. Mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvīti. A child/you are/Bhikkhu / being ordained/possessor of the blak hair/with the good/with the young-age/being endowed/at the ifrst age/does not play/in the sensual pleasure/let enjoy/bhikkhu/the humans pleasures/dont/here and now/having given up/the time/follow/ Evaṃ vutte' haṃ \"bhante taṃ devataṃ etadavocaṃ: \" na khvāhaṃ āvuso sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāmi. Kālikañca khvāhaṃ āvuso hitvā sandiṭṭhikaṃ anudhāvāmi. \"Kālikā hi āvuso kāmā vuttā bhagavatā bahudukkhā bahūpāyāsā ādīnavo ettha bhiyyo. \" Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhīti. \" when/thus/was said/Venerable Sir/to that deity/this/was said/no/indeed/I/friend/here and now/having given up/the time/follow/the time, too/indeed/I/friend/having given up/here and now/follow/at the time/friend/the pleasures/are said/by the Fortunate One/are of many suffering/are of many lementations/disadvanatges/here/a lot/here and now/this dhamma/is timeless/come and see/is leading inwards/each individual/should be understood/by the wise ones/ Evaṃ vutte bhante sā devatā maṃ etadavoca: kathañca bhikkhu kālikā kāmā vuttā bhagavatā bahudukkhā bahūpāyāsā ādīnavo ettha bhīyyo. Kathaṃ sandiṭṭhiko Ayaṃ dhammo akāliko ehipassiko opanayiko paccattaṃ veditabbo viññūhīti. Thus/when said/Venerable Sir/that deity/to me/this was said/how/bhikkhu/are intime/the sensual pleasures/are said/by the Fortunate One?/are of many suffering/are of many lamentations/the disadvantage/here/a lot/how/here and now/this/the dhamma/is timeless/come and see/leading inward/each individual/should be known/by the wise ones/ Evaṃ vutte'haṃ bhante taṃ devataṃ etadavocaṃ: ahaṃ kho āvuso navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ. Na khvāhaṃ sakkomi vitthārena ācikkhituṃ. Ayaṃ so bhagavā arahaṃ sammāsambuddho rājagahe viharati tapodārāme. Taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi. Yathā te bhagavā vyākaroti tathā naṃ dhāreyyāsīti. Thus/when said/I/Venerable Sir/to that deity/this was said I/indeed/friend/new one/just being ordained/just arrived/to this/to the dhamma/to the discipline/Not/indeed/I/capable/in details/to explain/this/that Fortunate One/the Noble One/the Fully Enlightened One/at Rajagaha/lives/at the Tapoda Monastery/that Fortunate One/having appraoched/this matter/would question/as/it/the Fortunate One/explains/as so/it/would bear/ Evaṃ vutte bhante sā devatā maṃ etadavoca: \" na kho bhikkhu sukaro so bhagavā amhehi upasaṅkamituṃ, aññāhi mahesakkhāhi devatāhi parivuto. Sace kho tvaṃ bhikkhu taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi. Mayampi āgaccheyyāma dhammasavaṇāyā\"ti. Sace bhante tassā devatāya saccaṃ vacanaṃ, idheva sā devatā avidūreti. 35

Thus/when said/Venerable Sir/that deity/to me/this was said /no/bhikkhu/it is easy/that Fortunate One/by us/to appraoch/by other/by the possessors of superiority/by the gods/being serrounded/if/indeed/you/bhikkhus/that Fortunate One/having appraoched/this matter/would question/we, alos/would come/to listen the preaching of the dhamma/as/if/Venerable Sir/of that deity/the truth/word/here, itself/that deity/is near/ Evaṃ vutte sā devatā āyasmantaṃ samiddhiṃ etadavoca: puccha bhikkhu, puccha bhikkhu, ayamahaṃ1 anuppattāti. Thus/when was said/that deity/to Venerable Samiddhi/this/was said/let question/bhikkhu/let question/bhikkhus/here/I’m/arrived/ Atha kho bhagavā taṃ devataṃ gāthāya ajjhabhāsi: Then/indeed/the Fortunate One/to that deity/by stanza/recited/ Akkheyya saññino sattā akkheyyasmiṃ patiṭṭhitā, Akkheyye apariññāya yogamāyanti maccuno. Akkheyye ca pariññāya akkhātāraṃ na maññati, Tañhi tassa na hotīti yena naṃ vajjā na tassa atthi, Sace vijānāsi vadehi yakkhāti. non-decaying/being precieved/the beings/in non-decaying/being established/ non-decaying/without knowing/to the domain/come/of the death/ the non-decaying/having known/the sayers/do not think/ there/to him/not/is/as/by what/him/avoided/not/to him/there is/ if/know/let say/Non-human/ (Devatā:) Na khvāhaṃ bhante imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me bhante bhagavā tathā bhāsatu. Yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājāneyyanti. (The deity) No/indeed/I/Venerable Sir/of this/by the Fortunate One/in brief/of the saying/in details/the meaning/know/well/to me/Venerable Sir/the Fortunate One/let speak/as I/of this/by the Fortunate One/in brief/of the saying/in detail/the meaning/would know/ (Bhagavā:) Samo visesī udavā nihīno yo maññati so vivadetha tena, Tīsu vidhāsu avikampamāno samo visesīti na tassa hoti, Sace vijānāsi vadehi yakkha. (The Fortunate One) Equal one/special one/or even/iferior one/who/think/he/make dispute/by it/ in three/in the debates/being not trembled/equal one/speacial one/not/to him/there is/ if/know/tell/O non-human/ 36

(Devatā:) Imassapi khvāhaṃ bhante bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṃ ājānāmi. Sādhu me bhante bhagavā tathā bhāsatu. Yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājāneyyanti. (The deity) No/indeed/I/Venerable Sir/of this/by the Fortunate One/in brief/of the saying/in details/the meaning/know/well/to me/Venerable Sir/the Fortunate One/let speak/as I/of this/by the Fortunate One/in brief/of the saying/in detail/the meaning/would know/ (Bhagavā:) Pahāsi saṅkhaṃ na vimānamajjhagā acchecchi taṇhaṃ idha nāma rūpe, Taṃ chinnaganthaṃ anīghaṃ nirāsaṃ pariyesamānā nājjhagamuṃ Devā manussā idha vā huraṃ vā saggesu vā sabbanivesanesu, Sace vijānāsi vadehi yakkhāti. (The Fortunate One) Gave up/the doubt/not/to the palace/go/overcome/the craving/here/in the name and form/ it/cut of the fetter/being no troubled/without interest/being serached/not see/ the gods/the humans/here/or/there/or/in the heaven/or/in the entire dwellings/ if/know/tell/O non-human/ (Devatā:) Imassa khvāhaṃ bhante bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. (The deity) Of this/indeed/I/Venerable Sir/of this/by the Fortunate One/in brief/of the saying/in details/the meaning/know/ (Bhagavā:) Pāpaṃ na kayirā vacasā manasā kāyena vā kiñcana sabbaloke, Kāme pahāya satimā sampajāno dukkhaṃ na sevetha anatthasaṃhitanti. (The Fortunae One) The evil/not/do/by word/by the mind/by the body/or/anyway/in the entire world/ the sensual pleasures/having give up/being mindfulness/being of awareness/the suffering/do not associate/conjoined with non-benefit/as/ Nandanavaggo dutiyo. Tatruddānaṃ: Nandanā nandati ceva natthi puttasamena ca, Khattiyo sanamāno ca niddā tandi ca dukkaraṃ, Hiri kuṭikā navamo dasamo vutto samiddhinā'ti. 37

Nanda’s Grup/the second Its utterence/ Nandana/Enjoyment/as well/there is no/similar to a son/and/ The Warrior/One’s pride/and/Sleepiness and Laziness/and/the Difficult/ The Shame/the Hut/the nineth/the tenth/was said/Samiddhi/as 38

Chapter 3 Suttantapiṭaka, Aṅguttaranikāya, Ekkanipāla, Dukanipāta, Tikanipāta Translated Tipiṭaka Book 20 Aṅguttaranikāya Volume 1 Introduction Concerning Buddhism study in Thailand, the translation from Pāli Tipiṭaka texts to Thai Tipiṭaka books has been done continuously. It is explained in Tipiṭaka, Mahachulalongkornrajavidyalaya version that “In order to study Tipiṭaka texts, the translation from Pāli into Thai language has been carried out since old time, particularly during Early Ratanakosin Period. King Rama III, invited noble monks of that time to help translating the Pāli Tipiṭaka into Thai version and requested to have Dhamma preached in the Palace. The preaching, in other word, sermons had been rearranged in form of Tipiṭaka texts translation, complementary and sub- complementary. The translation was done in prose by cited the Pāli passage as words of summary, then translated into Thai, verified together with the complementary to make more better understanding. The translation was done by the learned monk committee, having His Holiness the Supreme Patriarch as the Chair so that the translation would be as precise as possible.” However, it is noticeable that the translation has focused on Suttantapiṭaka as the main interest. Very few has been done on the Vinaya and the Abhidhamma. Since the objectives and translation style of the Tipiṭaka of various versions are different to each other and was not consistent in terminology usage, there was another translation management process. The chronological translation can be summarized as follows: 1. In 1950, the Thai Government sponsored financially to have Tipiṭaka translated, initiated by His Holiness the Supreme Patriarch of that time, having King Rama VIII (His Majesty King Anadamahidol) the project Patranage. The translation was based on Tipiṭaka, Siamrat Versions. There are 2 versions of translation: 39

1.1 What is called “contextual translation” from the Pāli texts, in terms of “Tipiṭaka in Thai language.” There are 2,500 sets. Each set contains 80 volumes in print. 1.2 What is called “Preaching Versions,” inscribed down in palm leaves, in terms of “Preaching Tipiṭaka, Royal Versions.” The translation texts are divided into 1,250 chapters consisting of 182 Chapters of Vinaya, 1,054 chapters of Suttanta, and 14 Chapters of Abhidhamma. The translation purposed to celebrate 25th Buddhist Era Anniversary. 2. In 1971, ‘the Tipiṭaka Thai versions’ was published for the second time on the occasion of 25th year Royal Reign Anniversary celebration of His Majesty King Bhumibol Adulyadej. There were 2,000 sets in print. Each set contained 45 books. Later, in 1978, the fourth publication was made in 3,000 sets on the occasion of 200th Bangkok Anniversary Celebration. 3. In 1984, Holy Highness the Supreme Patriarch had the Pāli Tipiṭaka rehearsal and correction to be published again with the amount of 1,000 sets. As well, the translated Tipiṭaka in Thai language of 3,000 sets was printed to celebrate His Majesty King Bhumibol’s 60th Anniversary. In 1992, the Pāli Tipiṭaka was reprinted under the patronage of His Holy Highness, the President of Mahachulalongkornrajavidyalaya University. At that time, their Majesties the King and the Queen, and the Queen Mother, had royal personal donation given for the publication. After that, the Tipiṭaka translation in Thai language was done to be used for study of the Buddhist monks in the country. In 1996, the 45 books of Tipiṭaka translation in Thai language of 6,000 sets was published to celebrate Her Majesty the Queen’s 60th Birthday Anniversary. The 6,000 sets of 45 Tipiṭaka Books were published under the patronage of HRH Princess Maha Chakri Sirindhorn, the Crowned Princess. In this handbook, however, represents the word-by-word translation for the first time under the financial support and sponsored by the Office of National Research Council of Thailand (NRCT). 40

Suttantapiṭaka, Aṅguttaranikāya Aṅguttaranikāya is considered to be the fourth Nikāya (collection) among the five Nikāya of Tipiṭaka. The five Nikāyas mentioned before, listed again herewith as Dīghanikāya, Majjhimanikāya, Saṃyuttanikāya, Aṅguttaranikāya, and Khuddakanikāya. Aṅguttaranikāya consists of 5 volumes, cited as Tipiṭaka Books 20-24. In the previous chapter, Chapter 2, the word Nikāya means Collection of Suttas (Discourses). The Pāli word Aṅguttara means “arranged in accordance with number.” Aṅguttaranikāya then means “The Collection of discourses arranged in accordance with number,” or “Collection of Numerical Sayings.” The classification of Nikāya in Aṅguttaranikāya is ended up in 2 types. 1. Classification into Nipāta (Falling down, section) According to the number of suttas (discourses) in Aṅguttaranikāya, the number of 7,902 suttas (discourses) are classified in 11 falling down/sections as follows: 1.1 Ekkanipāta (Section of One) – the collection of 619 discourses, each contains 1 topic Dhamma 1.2 Dukanipāta (Section of Two) – the collection of 750 discourses, each contains 2 topic Dhamma 1.3 Tikanipāta (Section of Three) – the collection of 353 discourses, each contains 3 topic Dhamma 1.4 Catukkanipāta (Section of Four) – the collection of 782 discourses, each contains 4 topic Dhamma 1.5 Pañcakanipāta (Section of Five) – the collection of 1,152 discourses, each contains 5 topic Dhamma 1.6 Chakkanipāta (Section of Six) – the collection of 639 discourses, each contains 6 topic Dhamma 1.7 Sattakanipāta (Section of Seven) – the collection of 1,132 discourses, each contains 7 topic Dhamma 1.8 Aṭṭhakanipāta (Section of Eight) – the collection of 626 discourses, each contains 8 topic Dhamma 41

1.9 Navakanipāta (Section of Ning) – the collection of 432 discourses, each contains 9 topic Dhamma 1.10 Dasanipāta (Section of Ten) – the collection of 746 discourses, each contains 10 topic Dhamma 1.11 Ekādasakanipāta (Section of Eleven) – the collection of 671 discourses, each contains 11 topic Dhamma 2. Classification into 4 types of the 11 sections (Nipāta) 2.1 Type 1, includes Ekkanipāta which is divided into groups (vagga). There are 20 groups together. Each group contains either 10 or more than 10 discourses, for example, in Group 1- Rūpādivagga has 10 discourses, Group 2- Nivaraṇapahānavagga has 10 discourses, Group 9- Pamādānivagga has 17 discourses, etc. 2.2 Type 2, includes Dukanipāta-Navakanipāta, which is divided into Paṇṇāsā (Fifty discourses of each section). Each Paṇṇāsā is divided into 5 vagga (groups). Each group contains either 10 or more than 10 discourses. Any fifty discourses do not follow such pattern, the classification is based on the same number of topics or the same content by having full form of discourses in the first discourse. The rest is presented with pe…(Peyyāla - an indication to show that a passage has been omitted). 2.3 Type 3, includes Dasakanipāta, which is divided into Paṇṇāsā and Vagga. The volume has 5 Paṇṇāsā, 22 groups. 2.4 Type 4, includes Ekādasakanipāta, which is divided into Vagga and Peyyāla. There are 3 Vagga (groups) one Peyyāla (omitted passage). According to the 45 Tipiṭaka Books, Aṅguttaranikāya divided into 11 Nipāta, are counted as Tipiṭaka Books 20-24. The classification is as follows: 1. Book 20 – Ekkanipāta, Dukanipāta, and Tikanipāta 2. Book 21 – Catukkanipāta 3. Book 22 – Pañcakanipāta and Chakkanipāta 4. Book 23 – Sattakanipāta, Aṭṭhakanipāta and Navakamipāta 5. Book 24 – Dasakanipāta and Ekādasakanipāta 42

Aṅguttaranikāya Ekkanipāta Dukanipāta Tikanipāta, Tipiṭaka Book 20 Among the 1,722 discourses of Tipiṭaka Book 20, on Aṅguttaranikāya, Ekkanipāta, Dukanipāta, Tikanipāta, the classification is done into 3 sections (Nipāta) 1. Ekkanipāta – the discourse section of One Topic Dhamma consists of 619 discourses divided into 20 groups (vagga). Each group contains different number of discourses, ranging from 10 to 181. Each group is named and lists the number of discourses as follows. Name Discourse Name Discourse 2. Nīvaraṇavagga 10 1. Rūpādivagga 10 4. Adantavagga 10 6. Accharāsaṅghavagga 10 3. Akammaniyavagga 10 8. Kalyāṇamittadivagga 10 10. Dutiyapamādivagga 42 5. Paṇidataccavagga 10 12. Anāpattivagga 20 14. Etadaggavagga 80 7. Viriyarambhadivagga 10 16. Ekadhammapāli 78 18. Accharāsanghātavagga 9. Pamādivagga 17 20. Amatavagga 181 12 11. Dhammavagga 10 13. Ekapuggalavagga 18 15. Aṭṭhānapāli 28 17. Pasādadaradhammavagga 16 19. Kāyagatāsativagga 37 2. Dukanipāta – the discourse section of Two-Topic Dhamma, consists of 750 discourses divided into 3 Paṇṇāsā (Fifty), 1 Peyyāla (omitted passage). Each Paṇṇāsā is divided into groups (vagga) and different numbers of discourses, for example, Paṭamapaṇṇāsā has 5 groups, 52 discourses, Dutiyapaṇṇāsā has 5 groups, 66 discourses, Tatiyapaṇṇāsā has 5 groups, 62 discourses, etc. There are together in this section 15 groups and 4 topics of omitted passages. The total number of discourses is 570. 3. Tikanipāta – the discourse section of Three-Topic Dhamma, consists of 353 discourses, divided into 3 Paṇṇāsā and 1 Peyyāla. In each Paṇṇāsā, the division is in Vagga (Group) and discourses, for example, Paṭamapaṇṇāsā has 5 groups and 52 discourses, Tatiyapaṇṇāsā has 6 groups and 60 discourses. In this section, there are 2 Peyyāla (omitted 43

passage) of which the first omitted passage has 20 discourses, while the second one has 170 discourses. In this handbook, the example extractions from certain part of Aṅguttaranikāya are cited to study. It happens that the Tipiṭaka experienced learned all agree that Aṅguttaranikāya is distinctive of being the representative of beautiful expressions having well ordered discourses classification. The collection beautification is compared to the garland consisting of well arranged various kinds of flowers. So those who study Aṅguttaranikāya will certainly perceive both applicable Dhamma and beautiful linguistic composition at the same time. Aṅguttaranikāya Ekkanipāta In this chapter, the example extraction cited from Aṅguttaranikāya involves the volume called Aṅguttaranikāya Ekkanipāta which is considered as one of the 3 Nipāta explained together in Tipiṭaka Book 20 (the first Book of 5 Aṅguttaranikāya Books). The whole Book 20, then covers the content of Ekkanipāta, Dukanipāta, and Tikanipāta. The classification detail of Ekkanipāta consists of 14 groups (Vagga) as follows: 1. Rūpādivagga – Group of forms that dominates man and woman means the dominating objects on man are form, sound, odour, taste, touch of woman, and the dominating objects on woman are form, sound, odour, taste, touch of man. 2. Nīvaraṇapahānavagga – Group of Dhamma abandoning the 5 Nīvaraṇa (hindrances) namely sensual desire (Kāmachanda), ill will (Byāpāda), slot and torpor (Thīnamiddha), distraction and remorse (Uddhaccakukkucca), and doubt (Vicikicchā). The Dhamma abandoning 5 hindrances are described as ugly sign (Asubhanimitta), Loving-kindness for deliverance of mind (Mettā_cetovimutti), and Proper attention (Yonisomanasikāra). 3. Akammaniyavagga – (Group of Mind improper to be used) means the mind that does not develop, the mind that is not frequently practiced. So practice is the way to develop mind. 4. Ahantavagga – (Group of untrained mind) 44

5. Paṇihita-acchavagga – (Group of the result of setting the directed clear mind) means the improper mind setting cannot give up ignorance (Avijjā) while the proper mind setting can give up ignorance and creates wisdom. 6. Accharāsanghāvagga – (Group of the result of snapping of fingers) means any who study (Paṅyatti), practice (Paṭipatti), and comprehension (Paṭivedha) even with only a snapping of fingers is considered as the one close to knowledge. 7. Viriyārambhādivagga – (Group of application of exertion) means when the exertion is applied, wholesomeness arises. 8. Kalayāṇamittadivagga – (Group of having good friends) means to comply wholesomeness that helps create the 8 constituents of Enlightenment (Bojjhaṅga) practice of which the result is gaining wisdom. 9. Pamādādivagga – (Group of heedlessness) 10. Dutiyapamādādivagga – (Group of the second group of heedlessness) 11. Adhamavagga – (Group of unrighteousness and righteousness) means the wrong and right concept on Vinaya (Discipline). 12. Anāpattivagga – (Group of Āpatti and Anāpatti) means the explanation on offences and without offences of monks and female monks. 13. Ekapuggalavagga – (Group of 12 qualities of the Buddha) 14. Etadaggavagga – (Group of 80 Foremost monks and 80 Foremost female monks). In this chapter, the first to the sixth Groups (from Rūpādivagga to Accharāsanghātavagga) are cited as the example for the translation practice and shown as the following attached. Exercise 1. After studying the meaning of the word-by-word translation from the example translation, try to cite the situational background of when and to whom the Buddha had taught. 2. Study the meanings of each word from the sampling passage, then try to paraphrasing into modern English. 45

3. According to Gāthā (verse) the Buddha explained in Aṅguttaranikāya contains, what Dhamma you learn from the extracted passage? How many? 46

Translation of Aṅguttaranikāya Ekakanipāto/One’s Collection 1. 1. 1 Evaṃ me sutaṃ. Ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho Bhagavā bhikkhū āmantesi: Bhikkhavoti. Bhadante ti kho te bhikkhū Bhagavato paccassosuṃ. Bhagavā etad avoca. Nāhaṃ bhikkhave aññaṃ ekarūpampi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati. Yathayidaṃ bhikkhave itthirūpaṃ. Itthirūpaṃ bhikkhave purisassa cittaṃ pariyādāya tiṭṭhatīti. Thus/I’ve/heard. Once/the Fortunate One/ in Sāvatthi/dwells/ in Jeta’s Grove/ of Anāthapiṇḍika/in the monastery/There/the Fortunate One/Bhikkhus/addressed: as ‘Bhikkhus’/ as ‘Venerable Sir’/those bhikkhus/to the Fortunate One/replied/The Fortunate One/ this was/said. I do not/bhikhus/other/even one form/see/ as/thus/a man’s/mind/completely/obsesses, as/this/bhikhus/woman’s form/ A woman’s/form/bhikkhus/a man’s/mind/completely/obsesses. 1. 1. 2 Nāhaṃ bhikkhave aññaṃ ekasaddampi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ bhikkhave itthisaddo. Itthisaddo bhikkhave purisassacittaṃ pariyādāya tiṭṭhatīti. I do not/ bhikkhus/ other/ even the one sound/ see/, as/thus/a man’s/mind/completely/obsesses/ as/thus/bhikkhus/a woman’s/sound/A woman’s/sound/bhikkhus/a man’s/mind/completely/obsesses/ 1. 1. 3 Nāhaṃ bhikkhave aññaṃ ekagandhampi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati. Yathayidaṃ bhikkhave itthigandho. Itthigandho bhikkhave purisassa cittaṃ pariyādāya tiṭṭhatīti. I do not/bhikkhus/other/the one smell/see/, as thus/man’s/mind/completely/obsesses/ as/this/a woman’s/smell. The woman’s/smell/bhikkhus/man’s mind/completely obsesses. 1. 1. 4 Nāhaṃ bhikkhave aññaṃ ekarasampi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati. Yathayidaṃ bhikkhave itthiraso. Itthiraso bhikkhave purisassa cittaṃ pariyādāya tiṭṭhatīti. I do not/bhikkhus/other/even a taste/see, what/thus/a man’s/mind/completely obsesses. As/this/bhikkhus/a woman’s/taste. Woman’s taste/bhikkhus/a man’s/mind/completely obsesses. 47