“Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hoti.  “With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. 
Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṁ anuttariyānaṁ pātubhāvo hoti, catunnaṁ paṭisambhidānaṁ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī”ti. 
This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.” 

Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ bhāsanti:  It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying: 
Idha, bhikkhave, yassaṁ parisāyaṁ bhikkhū gihīnaṁ odātavasanānaṁ sammukhā aññamaññassa vaṇṇaṁ na bhāsanti: 
It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying: 

“Dveme, bhikkhave, atthavase sampassamānā kiṁpurisā mānusiṁ vācaṁ na bhāsanti.  “Aborigines see two reasons not to use regular speech. 
Ime kho, bhikkhave, dve atthavase sampassamānā kiṁpurisā mānusiṁ vācaṁ na bhāsantī”ti. 
Aborigines see these two reasons not to use regular speech.” 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  Without examining or scrutinizing, they praise those deserving of criticism 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati. 
and they criticize those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, 
After examining and scrutinizing, they criticize those deserving of criticism 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati. 
and they praise those deserving of praise. 

Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:  Then King Yama pursues, presses, and grills them about the first messenger of the gods: 
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: 
Then King Yama grills them about the second messenger of the gods: 
Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: 
Then King Yama grills them about the third messenger of the gods: 

“sutaṁ metaṁ, bho gotama, pubbakānaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  “Mister Gotama, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: 

ekamantaṁ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṁ sudaṁ brāhmaṇānaṁ vaṇṇaṁ bhāsati:  Seated to one side, in front of the Buddha, Tikaṇṇa praised the brahmins who were proficient in the three Vedas, 

“Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati.  “Mendicants, an unlearned ordinary person speaks of three perils that tear mothers and children apart. 
Idaṁ, bhikkhave, paṭhamaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. 
This is the first peril that tears mothers and children apart. 
Idaṁ, bhikkhave, dutiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. 
This is the second peril that tears mothers and children apart. 
Idaṁ, bhikkhave, tatiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. 
This is the third peril that tears mothers and children apart. 
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati. 
These are the three perils an unlearned ordinary person speaks of that tear mothers and children apart. 
Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. 
Mendicants, an unlearned ordinary person speaks of three perils that don’t tear mothers and children apart. 
Idaṁ, bhikkhave, paṭhamaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. 
This is the first peril that doesn’t tear mothers and children apart. 
Idaṁ, bhikkhave, dutiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. 
This is the second peril that doesn’t tear mothers and children apart. 
Idaṁ, bhikkhave, tatiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. 
This is the third peril that doesn’t tear mothers and children apart. 
Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. 
These are the three perils an unlearned ordinary person speaks of that don’t tear mothers and children apart. 

Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;  or a pendant of Black Plum River gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates. 

So rājagahe parisati evaṁ vācaṁ bhāsati:  He was telling a crowd in Rājagaha, 
Assosuṁ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṁ vācaṁ bhāsamānassa: 
They heard what Sarabha was saying. 
So rājagahe parisati evaṁ vācaṁ bhāsati: 
He was telling a crowd in Rājagaha: 

sammadaññāya bhāsati;  they’d speak from what they rightly know. 
khalitañca na gāhaye; 
nor seize on trivial mistakes, 
na gāhaye → na bhāsaye (mr) 

Obhāsayaṁ anupariyanti yāvatā;  radiating as far as they revolve. 
Nabhe pabhāsanti disāvirocanā. 
shine in the firmament, lighting up the quarters. 

Tassa disāsu samaṇabrāhmaṇā vaṇṇaṁ bhāsanti:  Ascetics and brahmins everywhere praise them for these good qualities; 
Devatāpissa vaṇṇaṁ bhāsanti: 
even the deities praise them. 

“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca.  “In the autumn, the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  Without examining or scrutinizing, they praise those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, 
and they criticize those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, 
After examining and scrutinizing, they criticize those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, 
and they praise those deserving of praise. 

samphañca bahu bhāsati;  speaks a lot of nonsense. 

Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati sabbaṁ taṁ tatheva hoti, no aññathā.  From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. 

Nābhāsamānaṁ jānanti,  Though an astute person is mixed up with fools, 
Bhāsamānañca jānanti, 
But when he speaks they know, 
Bhāsaye jotaye dhammaṁ, 
He should speak and illustrate the teaching, 

“Cattārome, bhikkhave, candimasūriyānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.  “Mendicants, these four corruptions obscure the sun and moon, so they don’t shine and glow and radiate. 
Abbhā, bhikkhave, candimasūriyānaṁ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. 
Clouds … 
Mahikā, bhikkhave, candimasūriyānaṁ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. 
Fog … 
Dhūmo rajo, bhikkhave, candimasūriyānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. 
Smoke … 
Rāhu, bhikkhave, asurindo candimasūriyānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. 
An eclipse of Rāhu, lord of titans … 
Ime kho, bhikkhave, cattāro candimasūriyānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. 
These are four corruptions that obscure the sun and moon, so they don’t shine and glow and radiate. 
Evamevaṁ kho, bhikkhave, cattārome samaṇabrāhmaṇānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. 
In the same way, these four things corrupt ascetics and brahmins, so they don’t shine and glow and radiate. 
Ayaṁ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. 
This is the first thing that corrupts ascetics and brahmins … 
Ayaṁ, bhikkhave, dutiyo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. 
This is the second thing that corrupts ascetics and brahmins … 
Ayaṁ, bhikkhave, tatiyo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. 
This is the third thing that corrupts ascetics and brahmins … 
Ayaṁ, bhikkhave, catuttho samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. 
This is the fourth thing that corrupts ascetics and brahmins … 
Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocantīti. 
These are four things that corrupt ascetics and brahmins, so they don’t shine and glow and radiate. 
Na tapanti na bhāsanti, 
don’t shine or glow. 

Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṁ;  It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and consumes beer, wine, and liquor intoxicants. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. 
Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṁ; 
It’s when the husband … is unethical, of bad character … 
Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato surāmerayamajjapamādaṭṭhānā paṭivirato sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ; 
It’s when the husband … is ethical, of good character … 
Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato …pe… sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ; 
It’s when the husband … is ethical, of good character … 
kadariyā paribhāsakā; 
miserly and abusive, 
kadariyo paribhāsako; 
miserly and abusive, 

Idha, bhikkhave, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṁ;  It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, divisive, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. 
Idha, bhikkhave, sāmiko hoti pāṇātipātī …pe… micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṁ; 
It’s when the husband … is unethical, of bad character … 
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ; 
It’s when the husband … is ethical, of good character … 
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato …pe… sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ; 
It’s when the husband … is ethical, of good character … 
kadariyā paribhāsakā; 
 
kadariyo paribhāsako; 
 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  Without examining or scrutinizing, they praise those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, 
and they criticize those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, 
After examining and scrutinizing, they criticize those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, 
and they praise those deserving of praise. 

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.  and uplifted by hearing him speak. 
Tattha ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
and uplifted by hearing him speak. 

Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.  and uplifted by hearing him speak. 
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. 
 
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. 
 
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. 
and uplifted by hearing him speak. 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
and uplifted by hearing him speak. 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
and uplifted by hearing him speak. 

Idha, bhikkhave, ekacco dhammakathiko appañca bhāsati asahitañca;  One Dhamma speaker speaks little and off topic. 
Idha pana, bhikkhave, ekacco dhammakathiko appañca bhāsati sahitañca; 
One Dhamma speaker speaks little but stays on topic. 
Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati asahitañca; 
One Dhamma speaker speaks much but off topic. 
Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati sahitañca; 
One Dhamma speaker speaks much and stays on topic. 

Obhāsasutta  Shining 

So saṅkhāya kulāni upasaṅkamati, saṅkhāya nisīdati, saṅkhāya dhammaṁ bhāsati, saṅkhāya uccārapassāvaṁ sandhāreti.  They have an ulterior motive when they visit families. They have an ulterior motive when they sit down, when they speak on Dhamma, and even when they hold it in when they need to go to the toilet. 

‘yo koci diṭṭhaṁ bhāsati—  There’s nothing wrong with talking about what you’ve seen, saying: 
yo koci sutaṁ bhāsati— 
There’s nothing wrong with talking about what you’ve heard, saying: 
yo koci mutaṁ bhāsati— 
There’s nothing wrong with talking about what you’ve thought, saying: 
yo koci viññātaṁ bhāsati— 
There’s nothing wrong with talking about what you’ve known, saying: 
Yañhi, brāhmaṇa, diṭṭhaṁ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ diṭṭhaṁ na bhāsitabbanti vadāmi. 
When talking about certain things you’ve seen, heard, thought, or known, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t talk about those things. 
Yañca khvassa, brāhmaṇa, diṭṭhaṁ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṁ diṭṭhaṁ bhāsitabbanti vadāmi. 
When talking about other things you’ve seen, heard, thought, or known, unskillful qualities decline while skillful qualities grow. I say that you should talk about those things.” 
Yañhi, brāhmaṇa, sutaṁ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ sutaṁ na bhāsitabbanti vadāmi. 
 
Yañca khvassa, brāhmaṇa, sutaṁ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṁ sutaṁ bhāsitabbanti vadāmi. 
 
Yañhi, brāhmaṇa, mutaṁ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ mutaṁ na bhāsitabbanti vadāmi. 
 
Yañca khvassa, brāhmaṇa, mutaṁ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṁ mutaṁ bhāsitabbanti vadāmi. 
 
Yañhi, brāhmaṇa, viññātaṁ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ viññātaṁ na bhāsitabbanti vadāmi. 
 
Yañca khvassa, brāhmaṇa, viññātaṁ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṁ viññātaṁ bhāsitabbanti vadāmī”ti. 
 

Yañca ayamāyasmā dhammaṁ bhāsati tassa ca nappaṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ.  When this venerable speaks on Dhamma they’re not able to explain the meaning, either briefly or in detail. They can’t teach it, assert it, establish it, clarify it, analyze it, or reveal it. 
Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca na paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. 
 
Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. 
When this venerable speaks on Dhamma they’re able to explain the meaning, either briefly or in detail. They teach it, assert it, establish it, clarify it, analyze it, and reveal it. 
Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. 
 

Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṁ bhāsati—  They themselves kill living creatures; they encourage others to kill living creatures; they approve of killing living creatures; and they praise killing living creatures. 
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati— 
They don’t themselves kill living creatures; they encourage others to not kill living creatures; they approve of not killing living creatures; and they praise not killing living creatures. 

Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṁ bhāsati—  They themselves steal … 
Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho, bhikkhave …pe…. 
They don’t themselves steal … ” 

…pe… Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṁ bhāsati—imehi kho …pe….  “… They themselves commit sexual misconduct … 
Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho …pe…. 
They themselves don’t commit sexual misconduct …” 

…pe… Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṁ bhāsati—imehi kho …pe….  “… They themselves lie … 
Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi …pe…. 
… They themselves don’t lie …” 

…pe… Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṁ bhāsati—imehi …pe….  “… They themselves speak divisively … 
Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati—imehi …pe…. 
… They themselves don’t speak divisively …” 

…pe… Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṁ bhāsati …pe….  “… They themselves speak harshly … 
Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho …pe…. 
… They themselves don’t speak harshly …” 

…pe… Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṁ bhāsati—imehi …pe….  “… They themselves talk nonsense … 
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho, bhikkhave …pe…. 
… They themselves don’t talk nonsense …” 

…pe… Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṁ bhāsati …pe….  “… They themselves are covetous … 
Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṁ bhāsati—imehi kho …pe…. 
… They themselves are content …” 

…pe… Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṁ bhāsati—imehi …pe….  “… They themselves have ill will … 
Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṁ bhāsati—imehi …pe…. 
… They themselves have good will …” 

…pe… Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṁ bhāsati—imehi …pe….  “… They themselves have wrong view … 
Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṁ bhāsati— 
They themselves have right view; they encourage others to have right view; they approve of right view; and they praise right view. 

‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti?  everything he says is correct and not otherwise?” 
‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti. 
 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  Without examining or scrutinizing, she praises those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, 
and criticizes those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, 
After examining and scrutinizing, she criticizes those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, 
and praises those deserving of praise. 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  Without examining or scrutinizing, she praises those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, 
and criticizes those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, 
After examining and scrutinizing, she criticizes those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, 
and praises those deserving of praise. 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  Without examining or scrutinizing, she praises those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, 
and criticizes those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, 
After examining and scrutinizing, she criticizes those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, 
and praises those deserving of praise. 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  Without examining or scrutinizing, she praises those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, 
and criticizes those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, 
After examining and scrutinizing, she criticizes those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, 
and praises those deserving of praise. 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati,  Without examining or scrutinizing, she praises those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, 
and criticizes those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, 
After examining and scrutinizing, she criticizes those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, 
and praises those deserving of praise. 

musāvādañca bhāsati;  who kills living creatures, 
musāvādaṁ na bhāsati; 
speak falsely, 

“Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu;  “Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. 
Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samīhitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; 
Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. 

“Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa pañca ādīnavā pāṭikaṅkhā.  “Mendicants, a mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks. 
Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, tassa ime pañca ādīnavā pāṭikaṅkhā”ti. 
A mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks.” 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati;  Without examining or scrutinizing, they praise those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati; 
and they criticize those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati; 
After examining and scrutinizing, they criticize those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati; 
and they praise those deserving of praise. 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati;  Without examining or scrutinizing, they praise those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati; 
and they criticize those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati; 
After examining and scrutinizing, they criticize those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati; 
and they praise those deserving of praise. 

Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati;  Without examining or scrutinizing, they praise those deserving of criticism, 
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati; 
and they criticize those deserving of praise. 
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati; 
After examining and scrutinizing, they criticize those deserving of criticism, 
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati; 
and they praise those deserving of praise. 

iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. 

‘Mā maṁ jaññū’ti icchati, ‘mā maṁ jaññū’ti saṅkappati, ‘mā maṁ jaññū’ti vācaṁ bhāsati, ‘mā maṁ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu …pe… so tassa manoduccaritassa paṭicchādanahetu …pe… ‘mā maṁ jaññū’ti kāyena parakkamati.  They wish, plan, speak, and act with the thought: ‘May no-one find me out!’ 

Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no jhāyīnaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti.  Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption meditation. 
Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṁ vaṇṇaṁ bhāsanti, no dhammayogānaṁ bhikkhūnaṁ vaṇṇaṁ bhāsanti. 
And take a case where mendicants who practice absorption meditation praise only others like them, not mendicants who practice discernment of principles. 

Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.  There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. 
“ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. 
“This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them. 
Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. 
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. 
“ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. 
 
Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. 
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. 
Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati. 
But someone who abuses and insults a single person accomplished in view with malicious intent creates even more wickedness. 
yo naro paribhāsati; 
free of desire, immersed in samādhi; 
Yo naro paribhāsati; 
a mendicant disciple of the Buddha; 

Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā evaṁ vācaṁ bhāsati:  Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: 

Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṁ paccuṭṭhāya pārāyanaṁ sarena bhāsati.  Now at that time the laywoman Veḷukaṇṭakī, Nanda’s mother, rose at the crack of dawn and recited the verses of “The Way to the Far Shore”. 
Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṁ sarena bhāsantiyā, sutvā kathāpariyosānaṁ āgamayamāno aṭṭhāsi. 
He heard Nanda’s Mother reciting, and stood waiting for her to finish. 

eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati anuppadānarato.  One is faithless, stingy, miserly, and abusive. One is a faithful donor who loves charity. 
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? 
 
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ arahanto paṭhamaṁ anukampantā anukampissanti. 
“Why would the perfected ones first show sympathy for the person who is faithless, stingy, miserly, and abusive? 
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? 
 
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ arahanto paṭhamaṁ upasaṅkamantā upasaṅkamissanti. 
 
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? 
 
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ tassa arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇhissanti. 
 
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? 
 
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ tassa arahanto paṭhamaṁ dhammaṁ desentā desessanti. 
 
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? 
 
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ tassa kalyāṇo kittisaddo abbhuggacchissati. 
 
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? 
 
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṁ so yaṁyadeva parisaṁ upasaṅkamissati, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamissati amaṅkubhūto. 
“How could the person who is faithless, stingy, miserly, and abusive enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics? 
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? 
 
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṁ so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. 
“Why would the person who is faithless, stingy, miserly, and abusive be reborn in a good place, a heavenly realm? 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveyyāsi.  And so, with an open and unenveloped heart, develop a mind that’s full of radiance. 

Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.  But someone who abuses and insults a single person accomplished in view with malicious intent creates even more wickedness. 

Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati.  Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. 
Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati. 
Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. 

Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṁ.  It’s when a mendicant desires material things, honor, and to be looked up to. They know neither moderation nor the proper time. Their conduct is impure, they talk a lot, and they insult and abuse their spiritual companions. 
Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṁ. 
It’s when a mendicant doesn’t desire material things, honor, and to be looked up to. They know moderation and the proper time. Their conduct is pure, they don’t talk a lot, and they don’t insult and abuse their spiritual companions. 

samaṇo viya bhāsati;  so smooth, just like an ascetic. 

Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.  Now at that time several very prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways. 
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. 
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. 
Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. 
For a second time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways. 
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. 
 
Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. 
For a third time, several prominent Licchavis were sitting together at the town hall, praising the Buddha, his teaching, and the Saṅgha in many ways. 
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. 
“That Blessed One must without a doubt be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. 

“‘Khaṇakicco loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṁ vā akkhaṇaṁ vā.  “‘Now is the time! Now is the time!’ So says an unlearned ordinary person. But they don’t know whether it’s time or not. 

Obhāsayaṁ anupariyanti yāvatā;  radiating as far as they revolve. 
Nabhe pabhāsanti disāvirocanā. 
shine in the firmament, lighting up the quarters. 

Obhāsayaṁ anupariyanti yāvatā;  radiating as far as they revolve. 
Nabhe pabhāsanti disāvirocanā. 
shine in the firmament, lighting up the quarters. 

Obhāsayaṁ anupariyanti yāvatā;  radiating as far as they revolve. 
Nabhe pabhāsanti disāvirocanā. 
shine in the firmament, lighting up the quarters. 

“pubbāhaṁ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi.  “Mendicants, before my awakening—when I was still not awake but intent on awakening—I perceived light but did not see forms. 
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ rūpāni ca passeyyaṁ; 
‘What if I were to both perceive light and see forms? 
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi; 
So after some time, living diligent, keen, and resolute, I perceived light and saw forms. 
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ; 
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion? 
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi; 
So after some time … I perceived light and saw forms. And I associated with those deities, conversed, and engaged in discussion. 
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ: 
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; 
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi: 
So after some time … I perceived light and saw forms. And I associated with those deities … And I found out which orders of gods those deities came from. 
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ: 
‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; 
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi: 
So after some time … 

Bhāsamānañca maṁ na jānanti:  But when I spoke they didn’t know: 
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti. 
‘Who is this that speaks? Is it a god or a human?’ 
Bhāsamānañca maṁ na jānanti: 
But when I spoke they didn’t know: 
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti. 
‘Who is this that speaks? Is it a god or a human?’ 

Bhikkhūnaṁ alābhāya parisakkati, bhikkhūnaṁ anatthāya parisakkati, bhikkhūnaṁ avāsāya parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati.  They try to prevent the mendicants from getting material things. They try to harm mendicants. They try to drive mendicants from a monastery. They insult and abuse mendicants. They divide mendicants against each other. They criticize the Buddha, the teaching, and the Saṅgha. 
Na bhikkhūnaṁ alābhāya parisakkati, na bhikkhūnaṁ anatthāya parisakkati, na bhikkhūnaṁ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. 
They don’t try to prevent the mendicants from getting material things. They don’t try to harm mendicants. They don’t try to drive mendicants from a monastery. They don’t insult and abuse mendicants. They don’t divide mendicants against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. 

Gihīnaṁ alābhāya parisakkati, gihīnaṁ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati, agocare ca naṁ passanti.  They try to prevent the lay people from getting material things. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They’re seen at an inappropriate place for collecting alms. 
Na gihīnaṁ alābhāya parisakkati, na gihīnaṁ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati, gocare ca naṁ passanti. 
They don’t try to prevent the lay people from getting material things. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They’re not seen at an inappropriate place for collecting alms. 

Gihīnaṁ alābhāya parisakkati, gihīnaṁ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati, dhammikañca gihipaṭissavaṁ na saccāpeti.  They try to prevent the lay people from getting material things. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They don’t keep a legitimate promise made to a lay person. 
Na gihīnaṁ alābhāya parisakkati, na gihīnaṁ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati, dhammikañca gihipaṭissavaṁ saccāpeti. 
They don’t try to prevent the lay people from getting material things. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They keep a legitimate promise made to a lay person. 

Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca;  In the autumn the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. 

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;  They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. 
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; 
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. 
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; 
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. 
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; 
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. 

Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.  They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind. 

Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.  They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind. 
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. 
They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples … 

Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati.  They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind. 

“Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ ṭhānametaṁ avakāso yaṁ so dasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyya.  “Mendicants, any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these ten disasters. 
Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṁ, ṭhānametaṁ avakāso yaṁ so imesaṁ dasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyyā”ti. 
Any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these ten disasters.” 

“āgamehi tvaṁ, gahapati, yassa tvaṁ samaṇassa gotamassa vaṇṇaṁ bhāsati, samaṇo gotamo venayiko appaññattiko”ti?  “Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.” 

Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṁ bhāsati;  They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things. 
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṁ bhāsati; 
 
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṁ bhāsati; 
 
attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṁ bhāsati; 
 
attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṁ bhāsati; 
 
attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṁ bhāsati; 
 
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṁ bhāsati; 
 
attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṁ bhāsati; 
 
attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṁ bhāsati; 
 
attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṁ bhāsati— 
 
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati; 
They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things. 
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati; 
 
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati; 
 
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati; 
 
attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati; 
 
attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā ca samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati; 
 
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati; 
 
attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṁ bhāsati; 
 
attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṁ bhāsati; 
 
attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṁ bhāsati— 
 

“Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṁ, ṭhānametaṁ avakāso yaṁ so ekādasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyya.  “Mendicants, any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these eleven disasters. 
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṁ, ṭhānametaṁ avakāso yaṁ so imesaṁ ekādasannaṁ byasanānaṁ aññataraṁ byasanaṁ nigaccheyya. 
Any mendicant who abuses and insults their spiritual companions, denouncing the noble ones, will, without a doubt, fall into one or other of these eleven disasters. 
Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṁ, aṭṭhānametaṁ anavakāso yaṁ so ekādasannaṁ byasanānaṁ aññataraṁ byasanaṁ na nigaccheyya. 
Any mendicant who does not abuse and insult their spiritual companions, denouncing the noble ones, will, without a doubt, not fall into one or other of these eleven disasters. 
akkosako paribhāsako → akkosakaparibhāsako (bj, sya-all, pts1ed) 
yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṁ, aṭṭhānametaṁ anavakāso yaṁ so imesaṁ ekādasannaṁ byasanānaṁ aññataraṁ byasanaṁ na nigaccheyyā”ti. 
Any mendicant who does not abuse and insult their spiritual companions, denouncing the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.” 

Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati;  Meanwhile, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, 
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. 
but his pupil Brahmadatta praised them in many ways. 
Tatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; 
There too, Suppiya criticized the Buddha, the teaching, and the Saṅgha in many ways, 
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. 
but his pupil Brahmadatta praised them in many ways. 
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; 
For this Suppiya criticizes the Buddha, the teaching, and the Saṅgha in many ways, 
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. 
while his pupil Brahmadatta praises them in many ways. 
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; 
 
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. 
 

“Yathā kathaṁ pana te, mahārāja, byākariṁsu, sace te agaru bhāsassū”ti.  “If you wouldn’t mind, great king, tell me how they answered.” 
“Tena hi, mahārāja, bhāsassū”ti. 
“Well, speak then, great king.” 

kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti?  According to what you have heard from elderly and senior brahmins, the tutors of tutors, what is the origin of the Kaṇhāyanas, and who is their founder?” 
“taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? 
 
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? 
According to what you have heard from elderly and senior brahmins, the tutors of tutors, what is the origin of the Kaṇhāyanas, and who is their founder?” 
“Evameva kho tvaṁ, ambaṭṭha, ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu: 
“In the same way, Ambaṭṭha, the ancient seers of the brahmins were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. 
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ— 
According to what you have heard from elderly and senior brahmins, the tutors of tutors, 
ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, 
did those ancient brahmin seers— 

“yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.  “According to Soṇadaṇḍa’s praises, if Mister Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.” 

“yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.  “According to Kūṭadanta’s praises, if Mister Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.” 
‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati. 
‘So it was then, this is how it was then.’ 

Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:  But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 
It’s possible that they might say: 
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. 
And that’s how, when sensible people pursue the matter, they will mostly praise us. 
Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: 
In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 
It’s possible that they might say: 
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. 
And that’s how, when sensible people pursue the matter, they will mostly praise us. 
Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: 
In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 
It’s possible that they might say: 
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. 
And that’s how, when sensible people pursue the matter, they will mostly praise us. 
Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ. 
In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 
It’s possible that they might say: 
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. 
And that’s how, when sensible people pursue the matter, they will mostly praise us. 
Te anekapariyāyena sīlassa vaṇṇaṁ bhāsanti. 
They praise ethical conduct in many ways. 
Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti. 
They praise fervent mortification in disgust of sin in many ways. 
Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti. 
They praise wisdom in many ways. 
Te anekapariyāyena vimuttiyā vaṇṇaṁ bhāsanti. 
They praise freedom in many ways. 

“evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati:  “No matter what the ascetic Gotama says, Poṭṭhapāda agrees with him: 
‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: 
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: 
‘But have you ever heard the voice of the deities reborn in an exclusively happy world saying, 
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: 
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha: 

“Kiṁ pana, vāseṭṭha, yepi tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu.  “Well, what of the ancient seers of the brahmins proficient in the three Vedas, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. 
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 
and not even the ancient seers 
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 
 
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 
 
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu— 
 
kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā”ti? 
Have you heard that the brahmins who are elderly and senior, the tutors of tutors, say whether the Divinity is encumbered with possessions or not?” 

Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti.  It’s normal that, as soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: ‘I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth; now there’ll be no more future lives.’ 

13. Nimittobhāsakathā  13. An Obvious Hint 
Bhāsamānañca maṁ na jānanti: 
But when I spoke they didn’t know: 
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti? 
‘Who is this that speaks? Is it a god or a human?’ 
Bhāsamānañca maṁ na jānanti: 
But when I spoke they didn’t know: 
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti? 
‘Who is this that speaks? Is it a god or a human?’ 
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. 
They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. 
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. 
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. 
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. 
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. 
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ. 
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
and uplifted by hearing him speak. 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
and uplifted by hearing him speak. 
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. 
and uplifted by hearing him speak. 
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. 
and uplifted by hearing him speak. 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. 
“sutaṁ kho pana metaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 
“I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: 
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 
“Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: 
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 

Anacchariyaṁ kho panetaṁ, bhante, yaṁ vessavaṇassa mahārājassa tassaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ:  But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavaṇa as he was speaking to his assembly. 
“obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. 
“We shall find out what has caused that light, and only when we have realized it shall we go to it.” 
“obhāsametaṁ ñassāma yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. 
 
“obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. 
“We shall find out what has caused that light, and only when we have realized it shall we go to it.” 
imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. 
And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. 
imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: 
And hearing the sound of the Divinity speaking on that topic, the gods fancied, 
“yvāyaṁ mama pallaṅke svāyaṁ ekova bhāsatī”ti. 
“The one sitting on my couch is the only one speaking.” 
Ekasmiṁ bhāsamānasmiṁ, 
When one is speaking, 
sabbe bhāsanti nimmitā; 
all the forms speak. 
svāyaṁ ekova bhāsatīti. 
is the only one to speak. 
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: 
That is the topic on which the divinity Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great king Vessavaṇa, 
Imamatthaṁ, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ sayaṁ parisāyaṁ ārocesi’”. 
That, sir, is the topic on which the divinity Sanaṅkumāra spoke to the gods of the thirty-three. And the great king Vessavaṇa, having heard and learned it in the presence of the Divinity as he was speaking on that topic, informed his own assembly.’” 
Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ bhagavato ārocesi. 
And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. 

‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti.  ‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’ 
‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti. 
 
‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti. 
‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’ 
Imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. 
And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. 
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 
I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: 
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 
 
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, 
 
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 
 
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ 
 
“sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 
“I have heard that brahmins of the past said that 
yaṁ tvaṁ govinda bhāsasi; 
of which you speak. 
Āmagandhe ca kho ahaṁ, bhoto, bhāsamānassa na ājānāmi. 
But I don’t understand what you say about putrefaction. 
“Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṁ ajjhāvasatā. 
“As I understand what you say about putrefaction, it’s not easy to quell while living at home. 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. 
As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. 
kiṁ te atthaṁ abhāsatha; 
What did he say to you, 
yaṁ tvaṁ govinda bhāsasi; 
in that of which you speak. 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. 
As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, 
 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, 
 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, 
 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, 
 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, 
 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, 
As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṁ ajjhāvasatā, 
As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. 
As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. 
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. 
As I understand what the Divinity says about putrefaction, it’s not easy to quell while living at home. 

Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena.  Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods. 
Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti; 
Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?” 
“Yathā kathaṁ pana te, devānaminda, byākaṁsu? Sace te agaru bhāsassū”ti. 
“If you wouldn’t mind, lord of gods, tell me how they answered.” 
“Tena hi, devānaminda, bhāsassū”ti. 
“Well, speak then, lord of gods.” 

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:  He was telling a crowd in Vesālī: 
So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: 
 

Kinti te sutaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  Have you heard that wanderers of the past who were elderly and senior, the tutors of tutors, said that 
“Sutaṁ metaṁ, bhante. Paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 
“I have heard that wanderers of the past who were elderly and senior, said that 

“tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṁ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti?  “Vāseṭṭha, you are both brahmins by birth and family, and have gone forth from the lay life to homelessness from a brahmin family. I hope you don’t have to suffer abuse and insults from the brahmins.” 
“Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. 
“Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent.” 
“Yathā kathaṁ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti? 
“But how do the brahmins insult you?” 
Evaṁ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. 
That’s how the brahmins insult us.” 
Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti. 
They misrepresent the brahmins, speak falsely, and create much wickedness. 

Idha, bhante, ekacco na ceva musāvādupasañhitaṁ vācaṁ bhāsati na ca vebhūtiyaṁ na ca pesuṇiyaṁ na ca sārambhajaṁ jayāpekkho;  It’s when someone doesn’t use speech that’s connected with lying, or divisive, or backbiting, or aggressively trying to win. 
mantā mantā ca vācaṁ bhāsati nidhānavatiṁ kālena. 
They speak only wise counsel, valuable and timely. 

Udako sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati:  Uddaka son of Rāma used to say: 
Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā, 
From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. 

Bhūtena tacchena tathena bhāsayi.  but spoke what was true, real, and factual. 

Pāpakampissa anujānāti, kalyāṇampissa anujānāti, sammukhāssa vaṇṇaṁ bhāsati, parammukhāssa avaṇṇaṁ bhāsati.  They support you equally in doing bad and doing good. They praise you to your face, and put you down behind your back. 
jalaṁ aggīva bhāsati. 
shine like a burning flame. 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. 
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; 
They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. 
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; 
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. 
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; 
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. 
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; 
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. 

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;  They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. 
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; 
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. 
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; 
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. 
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; 
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. 

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:  He was telling a crowd in Vesālī: 
Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa: 
He heard what Sunakkhatta was saying. 
So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: 
 
‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati. 
Thinking he criticizes the Realized One, in fact he just praises him. 

aniñjamāno kāyena, abhāsamāno vācaṁ, satta rattindivāni ekantasukhaṁ paṭisaṁvedī viharitun’ti?  Is King Bimbisāra capable of experiencing perfect happiness for seven days and nights without moving his body or speaking?’ 
aniñjamāno kāyena, abhāsamāno vācaṁ, cha rattindivāni …pe… 
Is King Bimbisāra capable of experiencing perfect happiness for six days … 
‘Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, ekaṁ rattindivaṁ ekantasukhaṁ paṭisaṁvedī viharituṁ. 
‘But I am capable of experiencing perfect happiness for one day and night without moving my body or speaking. 
Ahaṁ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṁ, dve rattindivāni … 
I am capable of experiencing perfect happiness for two days … 

sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.  if any mendicant criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings. 
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. 
And if any mendicant criticized Phagguna of the Top-Knot in their presence, those nuns got angry and upset, and even instigated disciplinary proceedings. 
sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. 
 
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. 
 
sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi. 
if any mendicant criticizes those nuns in your presence, you get angry and upset, and even instigate disciplinary proceedings? 
Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. 
And if any mendicant criticizes you in those nuns’ presence, they get angry and upset, and even instigate disciplinary proceedings? 

Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:  Then, wishing to dissuade Ariṭṭha from his view, the mendicants pursued, pressed, and grilled him, 
Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi. 
This being so, if others abuse, attack, harass, and trouble the Realized One, he doesn’t get resentful, bitter, and emotionally exasperated. 

yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati.  in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation. 

Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti:  If others abuse, attack, harass, and trouble that mendicant, they understand: 
Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti. 
If others abuse, attack, harass, and trouble that mendicant, they understand: 

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:  He was telling a crowd in Vesālī, 

Atha kho te bhikkhū sātiṁ bhikkhuṁ kevaṭṭaputtaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:  Then, wishing to dissuade Sāti from his view, the mendicants pursued, pressed, and grilled him, 

Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca;  It’s like the last month of the rainy season, in autumn, when the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. 
evameva kho, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā”ti. 
In the same way, this way of taking up practices that is pleasant now and results in future pleasure dispels the doctrines of the various other ascetics and brahmins as it shines and glows and radiates.” 

etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha.  “Come, all of you, abuse, attack, harass, and trouble the ethical mendicants of good character. 
‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. 
 
Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti: 
Then those brahmins and householders abused, attacked, harassed, and troubled the ethical mendicants of good character: 
etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṁ paribhāsiyamānānaṁ rosiyamānānaṁ vihesiyamānānaṁ siyā cittassa aññathattaṁ, yathā taṁ dūsī māro labhetha otāran’ti. 
He told them to abuse you in the hope of upsetting your minds so that he can find a vulnerability. 

Nikkaṅkhassa pabhāsakassa;  confident, his light shines forth; 
pabhāsakassa → pabhāsakarassa (bj, sya-all, pts1ed) 

“Evameva kho, rājakumāra, yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, na taṁ tathāgato vācaṁ bhāsati.  “In the same way, prince, the Realized One does not utter speech that he knows to be untrue, false, and pointless, and which is disliked by others. 
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ appiyā amanāpā, tampi tathāgato vācaṁ na bhāsati. 
The Realized One does not utter speech that he knows to be true and correct, but which is harmful and disliked by others. 
Yaṁ tathāgato vācaṁ jānāti abhūtaṁ atacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā, na taṁ tathāgato vācaṁ bhāsati. 
The Realized One does not utter speech that he knows to be untrue, false, and pointless, but which is liked by others. 
Yampi tathāgato vācaṁ jānāti bhūtaṁ tacchaṁ anatthasaṁhitaṁ sā ca paresaṁ piyā manāpā tampi tathāgato vācaṁ na bhāsati. 
The Realized One does not utter speech that he knows to be true and correct, but which is harmful, even if it is liked by others. 

Santaṁyeva kho pana paraṁ lokaṁ ‘natthi paro loko’ti vācaṁ bhāsati; sāssa hoti micchāvācā.  Since there actually is another world, their speech that there is no other world is wrong speech. 
Santaṁyeva kho pana paraṁ lokaṁ ‘atthi paro loko’ti vācaṁ bhāsati; sāssa hoti sammāvācā. 
Since there actually is another world, their speech that there is another world is right speech. 
Santaṁyeva kho pana kiriyaṁ ‘natthi kiriyā’ti vācaṁ bhāsati; sāssa hoti micchāvācā. 
Since action actually does have an effect, their speech that action is ineffective is wrong speech. 
Santaṁyeva kho pana kiriyaṁ ‘atthi kiriyā’ti vācaṁ bhāsati; sāssa hoti sammāvācā. 
Since action actually does have an effect, their speech that action is effective is right speech. 
Santaṁyeva kho pana hetuṁ ‘natthi hetū’ti vācaṁ bhāsati; sāssa hoti micchāvācā. 
Since there actually is causality, their speech that there is no causality is wrong speech. 
Santaṁyeva kho pana hetuṁ ‘atthi hetū’ti vācaṁ bhāsati; sāssa hoti sammāvācā. 
Since there actually is causality, their speech that there is causality is right speech. 

Mayāpi kho etaṁ, bho gotama, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  I’ve also heard that wanderers of the past, the tutors of tutors, said: 
“Yaṁ pana te etaṁ, māgaṇḍiya, sutaṁ pubbakānaṁ paribbājakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: 
“But Māgaṇḍiya, when you heard that wanderers of the past said this, 
So suṇeyya cakkhumato bhāsamānassa: 
They might hear a sighted person saying: 
“Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṁ, apassantā nibbānaṁ, atha ca panimaṁ gāthaṁ bhāsanti: 
“In the same way, the wanderers of other religions are blind and sightless. Not knowing freedom from disease and not seeing extinguishment, they still recite this verse: 
So suṇeyya cakkhumato bhāsamānassa: 
They might hear a sighted person saying: 

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ;  They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance. 
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; 
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance. 
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; 
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance. 
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; 
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance. 

Idha, gahapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—  It’s when they do no bad deeds with their body; speak no bad words; think no bad thoughts; and don’t earn a living by bad livelihood. 
Idha, thapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati— 
It’s when they do no bad deeds with their body; speak no bad words; think no bad thoughts; and don’t earn a living by bad livelihood. 

“Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti.  “Sir, suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is free of disease after death.” 
yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako—imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? 
Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?” 

“Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṁ vaṇṇo attā hoti arogo paraṁ maraṇā”ti.  “Mister Gotama, suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. Such is the splendor of the self that is free of disease after death.” 
yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? 
Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?” 

“Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati:  “No matter what the ascetic Gotama says, Mallikā agrees with him: 
Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati: 
You’re just like a pupil who agrees with everything their tutor says. 
Evameva kho tvaṁ, mallike, yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodasi: 
 

Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, na mayaṁ taṁ sārato paccāgacchāma;  I don’t believe that praise or criticism of others spoken by incompetent fools, without examining or scrutinizing, is the most important thing. 
ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, mayaṁ taṁ sārato paccāgacchāma. 
Rather, I believe that praise or criticism of others spoken by competent and intelligent people after examining and scrutinizing is the most important thing. 

Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:  I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said, 
iti bhāsasi gotama. 
so you say, Gotama. 
yathā bhāsati cakkhumā; 
is spoken by the Clear-eyed One. 

“Kiṁ pana, bhāradvāja, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu,  “Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. 
yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: 
nor even the ancient seers of the brahmins who say: 

bhāradvājo iti bhāsati;  one is a brahmin due to birth, 

sādhu te pañca dhamme imasmiṁ parisati bhāsassū”ti.  please explain these in this assembly.” 
“Tena hi, māṇava, bhāsassū”ti. 
“Well, speak then, student.” 
“Kiṁ pana, māṇava, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, 
“Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. 
yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. 
nor even the ancient seers of the brahmins 

Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṁ vācaṁ bhāsamānāya.  Hearing Dhanañjānī’s exclamation, 
“avabhūtāva ayaṁ dhanañjānī brāhmaṇī, parabhūtāva ayaṁ dhanañjānī brāhmaṇī, vijjamānānaṁ tevijjānaṁ brāhmaṇānaṁ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṁ bhāsissatī”ti. 
“The brahmin lady Dhanañjānī is a disgrace! Though brahmins proficient in the three Vedas are found, she praises that shaveling, that fake ascetic.” 
avabhūtāva ayaṁ → avabhūtā cayaṁ (bj, pts1ed); avabhūtā ca yaṁ (sya-all, km) | tevijjānaṁ → idaṁ padaṁ bj, pts1ed potthakesu, bhāsissatī”ti → bhāsatīti (bj, sya-all, km, pts1ed) | parabhūtāva ayaṁ → parābhūtā ca yaṁ (sya-all, km); parābhūtā cayaṁ (pts1ed) 

Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca;  Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. 
bhāsate ca tapate ca → bhāsati ca tapati ca (sya-all, km); bhāsati ca (pts1ed) 
Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; 
Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. 

‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṁ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṁ bhāsati—aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti, natthi dāni punabbhavo’ti.  ‘As soon as he’s born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic proclamation: “I am the foremost in the world! I am the eldest in the world! I am the first in the world! This is my last rebirth; now there’ll be no more future lives.”’ 

atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati.  Rather, you say: ‘These deities are like this, those deities are like that.’ 

“Idha mayaṁ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṁ.  “Well, sir, while meditating diligent, keen, and resolute, we perceive both light and vision of forms. 
Ahampi sudaṁ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṁ. 
Before my awakening—when I was still unawakened but intent on awakening—I too perceived light and vision of forms. 
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. 
While meditating diligent, keen, and resolute, I perceived light and vision of forms. 
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṁ. 
While meditating diligent, keen, and resolute, I perceived light and vision of forms. 
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; 
While meditating diligent, keen, and resolute, I perceived light but did not see forms, 
rūpāni hi kho passāmi, na ca obhāsaṁ sañjānāmi: 
or I saw forms, but did not see light. 
‘ko nu kho hetu ko paccayo yvāhaṁ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; 
‘What is the cause, what is the reason for this?’ 
rūpāni hi kho passāmi na ca obhāsaṁ sañjānāmi— 
 
‘yasmiñhi kho ahaṁ samaye rūpanimittaṁ amanasikaritvā obhāsanimittaṁ manasi karomi, obhāsañhi kho tasmiṁ samaye sañjānāmi, na ca rūpāni passāmi. 
‘When I don’t focus on the basis of the forms, but focus on the basis of the light, then I perceive light and do not see forms. 
Yasmiṁ panāhaṁ samaye obhāsanimittaṁ amanasikaritvā rūpanimittaṁ manasi karomi, rūpāni hi kho tasmiṁ samaye passāmi na ca obhāsaṁ sañjānāmi— 
But when I don’t focus on the basis of the light, but focus on the basis of the forms, then I see forms and do not perceive light. 
So kho ahaṁ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; 
While meditating diligent, keen, and resolute, I perceived limited light and saw limited forms, 
appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi: 
or I perceived limitless light and saw limitless forms. 
‘ko nu kho hetu ko paccayo yvāhaṁ parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi; 
‘What is the cause, what is the reason for this?’ 
appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi— 
 
Sohaṁ parittena cakkhunā parittañceva obhāsaṁ sañjānāmi, parittāni ca rūpāni passāmi. 
and with limited vision I perceive limited light and see limited forms. 
Sohaṁ appamāṇena cakkhunā appamāṇañceva obhāsaṁ sañjānāmi, appamāṇāni ca rūpāni passāmi— 
and with limitless vision I perceive limitless light and see limitless forms. 

Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati:  King Yama pursues, presses, and grills them about the first messenger of the gods. 
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: 
Then King Yama grills them about the second messenger of the gods. 
Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: 
Then King Yama grills them about the third messenger of the gods. 
Tamenaṁ, bhikkhave, yamo rājā tatiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: 
Then King Yama grills them about the fourth messenger of the gods. 
Tamenaṁ, bhikkhave, yamo rājā catutthaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: 
Then King Yama grills them about the fifth messenger of the gods. 

Tena kho pana samayena āyasmā ānando upaṭṭhānasālāyaṁ bhikkhūnaṁ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, bhaddekarattassa uddesañca vibhaṅgañca bhāsati.  Now at that time Venerable Ānanda was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk on the topic of the summary recital and the analysis of the one who has one fine night. 

Iti kho, ānanda, atthi kammaṁ abhabbaṁ abhabbābhāsaṁ, atthi kammaṁ abhabbaṁ bhabbābhāsaṁ, atthi kammaṁ bhabbañceva bhabbābhāsañca, atthi kammaṁ bhabbaṁ abhabbābhāsan”ti.  So, Ānanda, there are deeds that are ineffective and appear ineffective. There are deeds that are ineffective but appear effective. There are deeds that are effective and appear effective. And there are deeds that are effective but appear ineffective.” 

Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati, saropi upahaññati, kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṁ taramānassa bhāsitaṁ.  When speaking hurriedly, your body gets tired, your mind gets stressed, your voice gets stressed, your throat gets sore, and your words become unclear and hard to understand. 
Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṁ ataramānassa bhāsitaṁ. 
When not speaking hurriedly, your body doesn’t get tired, your mind doesn’t get stressed, your voice doesn’t get stressed, your throat doesn’t get sore, and your words are clear and easy to understand. 

Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti.  Please teach me this matter so I can understand the detailed meaning.” 
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti. 
Please teach me this matter so I can understand the detailed meaning.” 

Tehi loko pakāsati;  that light up the world? 
pakāsati → pabhāsati (bj) 

Akarontaṁ bhāsamānaṁ,  The wise will recognize 

“Idhāgamā vijjupabhāsavaṇṇā,  “Kokanadā, Pajjunna’s daughter, came here, 

kadariyā paribhāsakā;  miserly and abusive, 
kadariyā paribhāsakā; 
miserly and abusive, 

“Kusalī bhāsasī tesaṁ,  “You speak well of them, 
“Gambhīraṁ bhāsasī vācaṁ, 
“The words you say are deep, 
vācaṁ bhāsasi īdisan”ti. 
that you can say such things?” 
yathā bhāsasi bhaggava; 
just as you say, Bhaggava. 

“Kusalī bhāsasī tesaṁ,  “You speak well of them, 
“Gambhīraṁ bhāsasī vācaṁ, 
“The words you say are deep, 
vācaṁ bhāsasi īdisan”ti. 
to be able to say such things?” 
yathā bhāsasi bhaggava; 
just as you say, Bhaggava. 

Seyyathāpi nāma maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca;  Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. 
Seyyathāpi nāma nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; 
Suppose there was a pendant of Black Plum River gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. 
Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve rattiyā paccūsasamayaṁ osadhitārakā bhāsate ca tapate ca virocati ca; 
Suppose that in the autumn the heavens were clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates. 
Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; 
Suppose that in the autumn the heavens were clear and cloudless. As the sun is rising to the firmament, having dispelled all the darkness of space, shines and glows and radiates. 

Ye cantalikkhasmiṁ pabhāsavaṇṇā;  and those of shining beauty in the sky, 

“idhāhaṁ, bhante, aḍḍakaraṇe nisinno passāmi khattiyamahāsālepi brāhmaṇamahāsālepi gahapatimahāsālepi aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ sampajānamusā bhāsante.  “Sir, when I’m sitting in judgment I see well-to-do aristocrats, brahmins, and householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. But they tell deliberate lies for the sake of sensual pleasures. 
Yepi te, mahārāja, khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ sampajānamusā bhāsanti; 
Those who are well-to-do aristocrats, brahmins, and householders tell deliberate lies for the sake of sensual pleasures. 

“ehi tvaṁ, tāta sudassana, bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā mama bhattābhihāre bhattābhihāre bhāsa.  “Please, dear Sudassana, memorize this verse in the Buddha’s presence and recite it to me whenever I am presented with a meal. 
“Evaṁ, devā”ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṁ gāthaṁ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṁ bhāsati: 
“Yes, Your Majesty,” replied Sudassana. He memorized that verse in the Buddha’s presence, and then whenever the king was presented with a meal he would repeat it: 

Akkosati paribhāsati,  and other supplicants. 
Akkosati paribhāsati, 
and other supplicants 

detha dethāti bhāsati;  crying ‘Give! give!’ 

“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?  “Who’s speaking this verse, a human or a non-human?” 
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo gāthaṁ bhāsatī”ti. 
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from seclusion!” 

“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?  “Who’s speaking this verse, a human or a non-human?” 
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. 
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!” 

“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?  “Who’s speaking this verse, a human or a non-human?” 
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. 
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!” 

“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?  “Who’s speaking this verse, a human or a non-human?” 
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. 
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!” 

“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?  “Who’s speaking this verse, a human or a non-human?” 
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. 
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!” 

“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?  “Who’s speaking this verse, a human or a non-human?” 
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. 
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!” 

“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?  “Who’s speaking this verse, a human or a non-human?” 
“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti. 
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!” 

Obhāsayaṁ tiṭṭhati brahmalokan”ti.  lights up even the realm of divinity.” 

Obhāsayaṁ uttarassaṁ disāyan”ti.  lighting up the northern quarter!” 
Obhāsayaṁ uttarassaṁ disāyaṁ; 
lighting up the northern quarter? 

‘assuttha no tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti?  ‘Mendicants, did you hear the mendicant Abhibhū speaking a verse while standing in a realm of divinity?’ 
‘Assumha kho mayaṁ, bhante, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti. 
‘We did, sir.’ 
‘Yathā kathaṁ pana tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti? 
‘But what exactly did you hear?’ 
Evaṁ kho mayaṁ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassa: 
‘This is what we heard, sir: 
‘Evaṁ kho mayaṁ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti. 
That’s what we heard, sir.’ 
sādhu kho tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’”ti. 
It’s good that you heard the mendicant Abhibhū speaking this verse while standing in a realm of divinity.’” 

“evamevaṁ panāyaṁ vasalī yasmiṁ vā tasmiṁ vā tassa muṇḍakassa samaṇassa vaṇṇaṁ bhāsati.  “That’d be right. For the slightest thing this lowlife woman spouts out praise for that bald ascetic. 

“bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Evaṁ vutte, bhagavā akkosakabhāradvājaṁ brāhmaṇaṁ etadavoca:  a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. When he had spoken, the Buddha said to him: 

“bhāradvājagotto brāhmaṇo kira samaṇassa gotamassa santike agārasmā anagāriyaṁ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ asabbhāhi pharusāhi vācāhi akkosati paribhāsati.  a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. 

Yañhi bhavaṁ gotamo amatapphalampi kasiṁ kasatī”ti.  For Mister Gotama does the farming that has freedom from death as its fruit.” 
kasatī”ti → bhāsatīti (mr) 

“Tena hi tvaṁ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṁ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu:  “Well then, brahmin, memorize these verses and recite them to your sons when you are all seated in the council hall with a large crowd. 
tāta tātāti bhāsare; 
though they called me their dear old Dad. 
tāta tātāti bhāsare; 
 

Idha, bhikkhave, bhikkhu subhāsitaṁyeva bhāsati no dubbhāsitaṁ, dhammaṁyeva bhāsati no adhammaṁ, piyaṁyeva bhāsati no appiyaṁ, saccaṁyeva bhāsati no alikaṁ.  It’s when a mendicant speaks well, not poorly; they speak on the teaching, not against the teaching; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely. 
paresaṁ bhāsate piyaṁ. 
that bring nothing bad to others. 
Yaṁ buddho bhāsate vācaṁ, 
The words spoken by the Buddha 

vitthārenapi bhāsati;  or he speaks at length. 

Tena kho pana samayena āyasmā anuruddho rattiyā paccūsasamayaṁ paccuṭṭhāya dhammapadāni bhāsati.  Now at that time Venerable Anuruddha rose at the crack of dawn and recited passages of the teaching. 
Bhikkhu dhammapadāni bhāsati; 
A mendicant recites passages of the teaching. 

Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṁ devānamindaṁ sudhammasabhaṁ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati.  And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words. 

Saṇhaṁ sakhilasambhāsaṁ,  whose speech is gentle and courteous, 

Saṇhaṁ sakhilasambhāsaṁ,  whose speech is gentle and courteous, 

Saṇhaṁ sakhilasambhāsaṁ,  whose speech is gentle and courteous, 

Sādhu me āyasmanto tathā bhāsantu yathāhaṁ imassa āyasmantānaṁ saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti.  Please teach me this matter so I can understand the detailed meaning.” 
Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājāneyyan”ti. 
Please teach me this matter so I can understand the detailed meaning.” 

Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya.  Mahākassapa heard Thullatissā say these words, 

Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya.  Mahākassapa heard Thullanandā say these words, 

Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.  But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity. 

Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.  But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity. 

Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.  But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity. 

Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.  But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity. 

Tamenaṁ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṁ pariyādiṇṇacittaṁ sampajānamusā bhāsantaṁ.  But some time later I see them tell a deliberate lie because their mind is overcome and overwhelmed by possessions, honor, and popularity. 

Te tattha dhammaṁ bhāsanti.  There they speak on the teachings, 
Te tattha dhammaṁ bhāsanti. 
There they speak on the teachings, 

“Nābhāsamānaṁ jānanti,  “Though an astute person is mixed up with fools, 
Bhāsamānañca jānanti, 
But when he speaks they know, 
Bhāsaye jotaye dhammaṁ, 
He should speak and illustrate the teaching, 

Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṁ abbhussakkamāno, sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca;  In the autumn, the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. 

“Udako sudaṁ, bhikkhave, rāmaputto evaṁ vācaṁ bhāsati:  “Mendicants, Uddaka son of Rāma, used to say: 
Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṁyeva gaṇḍamūlaṁ palikhataṁ me ‘gaṇḍamūlan’ti bhāsati. 
Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ 
Udako sudaṁ, bhikkhave, rāmaputto evaṁ vācaṁ bhāsati: 
Uddaka son of Rāma used to say: 
Taṁ kho panetaṁ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; apalikhataṁyeva gaṇḍamūlaṁ ‘palikhataṁ me gaṇḍamūlan’ti bhāsati. 
Even though Uddaka son of Rāma was no knowledge master, he said ‘I’m a knowledge master.’ Though he was no conqueror of all, he said ‘I’m conqueror of all.’ And though the boil’s root was not dug out, he said ‘I’ve dug out the boil’s root.’ 

“Evamevaṁ pana tvaṁ, māṇavaka, samaṇassa udāyissa vaṇṇaṁ bhāsasi.  She said to him, “You keep praising the ascetic Udāyī like this. 

“‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.  “Mendicants, an unlearned ordinary person speaks of the ocean. 

“‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.  “Mendicants, an unlearned ordinary person speaks of the ocean. 

“Assutavā, bhikkhave, puthujjano yaṁ vācaṁ bhāsati:  “Mendicants, when an unlearned ordinary person says that 
Taṁ kho panetaṁ, bhikkhave, assutavā puthujjano asantaṁ avijjamānaṁ evaṁ vācaṁ bhāsati: 
they’re speaking of something that doesn’t exist. 

“sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ naṭānaṁ bhāsamānānaṁ:  “Sir, I have heard that the dancers of the past who were tutors of tutors said: 
“sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ naṭānaṁ bhāsamānānaṁ: 
 
“sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ naṭānaṁ bhāsamānānaṁ: 
“Sir, I have heard that the dancers of the past who were tutors of tutors said: 

“sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ yodhājīvānaṁ bhāsamānānaṁ:  “Sir, I have heard that the warriors of the past who were tutors of tutors said: 
“sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ yodhājīvānaṁ bhāsamānānaṁ: 
“Sir, I have heard that the warriors of the past who were tutors of tutors said: 

“sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ assārohānaṁ bhāsamānānaṁ:   
“sutaṁ metaṁ, bhante, pubbakānaṁ ācariyapācariyānaṁ assārohānaṁ bhāsamānānaṁ: 
 

“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca;  “In the autumn, the heavens are clear and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates. …” 

‘idaṁ vā me ajja bhattu sūpeyyaṁ ruccati, imassa vā abhiharati, imassa vā bahuṁ gaṇhāti, imassa vā vaṇṇaṁ bhāsati.  ‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it. 
Ambilaggaṁ vā me ajja bhattu sūpeyyaṁ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṁ gaṇhāti, ambilaggassa vā vaṇṇaṁ bhāsati. Tittakaggaṁ vā me ajja … kaṭukaggaṁ vā me ajja … madhuraggaṁ vā me ajja … khārikaṁ vā me ajja … akhārikaṁ vā me ajja … loṇikaṁ vā me ajja … aloṇikaṁ vā me ajja bhattu sūpeyyaṁ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṁ gaṇhāti, aloṇikassa vā vaṇṇaṁ bhāsatī’ti. 
Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’ 
‘idaṁ vā me ajja bhattu sūpeyyaṁ ruccati, imassa vā abhiharati, imassa vā bahuṁ gaṇhāti, imassa vā vaṇṇaṁ bhāsati. 
‘Today my master preferred this sauce, or he reached for it, or he took a lot of it, or he praised it. 
Ambilaggaṁ vā me ajja bhattu sūpeyyaṁ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṁ gaṇhāti, ambilaggassa vā vaṇṇaṁ bhāsati. Tittakaggaṁ vā me ajja … kaṭukaggaṁ vā me ajja … madhuraggaṁ vā me ajja … khārikaṁ vā me ajja … akhārikaṁ vā me ajja … loṇikaṁ vā me ajja … aloṇikaṁ vā me ajja bhattu sūpeyyaṁ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṁ gaṇhāti, aloṇikassa vā vaṇṇaṁ bhāsatī’ti. 
Today my master preferred the sour or bitter or pungent or sweet or hot or mild or salty sauce. Or he preferred the bland sauce, or he reached for the bland one, or he took a lot of it, or he praised it.’ 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti’.  And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. 
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
 
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
 
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’ 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. 
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  And so, with an open and unenveloped heart, he develops a mind that’s full of radiance. 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. 
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. 
Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti? 
And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance? 
Evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance. 
Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti? 
 
Evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
 
evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
 
evaṁ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance. 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. 
iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.’ 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  And so, with an open and unenveloped heart, he develops a mind that’s full of radiance. 
iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
And so, with an open and unenveloped heart, he develops a mind that’s full of radiance. 

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.  And so, with an open and unenveloped heart, he develops a mind that’s full of radiance. 
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. 
And so, with an open and unenveloped heart, he develops a mind that’s full of radiance. 

Ye mayaṁ āyasmato anuruddhassa sammukhāva assumha āsabhiṁ vācaṁ bhāsamānassā”ti.  to have heard such a dramatic statement in the presence of Venerable Anuruddha.” 

Tena kho pana samayena bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsati.  Now at that time the Buddha spoke in many ways to the mendicants about the meditation on ugliness. He praised the meditation on ugliness and its development. 
“bhagavā anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī”ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. 
“The Buddha spoke in many ways about the meditation on ugliness. He praised the meditation on ugliness and its development.” They committed themselves to developing the many different facets of the meditation on ugliness. 
“Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṁ anekapariyāyena asubhakathaṁ katheti, asubhāya vaṇṇaṁ bhāsati, asubhabhāvanāya vaṇṇaṁ bhāsatī’ti anekākāravokāraṁ asubhabhāvanānuyogamanuyuttā viharanti. 
Ānanda told the Buddha all that had happened, and said, 

So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati.  Reflecting in this way, they give up killing living creatures themselves. And they encourage others to give up killing living creatures, praising the giving up of killing living creatures. 
So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati. 
Reflecting in this way, they give up stealing themselves. And they encourage others to give up stealing, praising the giving up of stealing. 
So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati. 
Reflecting in this way, they give up sexual misconduct themselves. And they encourage others to give up sexual misconduct, praising the giving up of sexual misconduct. 
So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati. 
Reflecting in this way, they give up lying themselves. And they encourage others to give up lying, praising the giving up of lying. 
So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati. 
Reflecting in this way, they give up talking nonsense themselves. And they encourage others to give up talking nonsense, praising the giving up of talking nonsense. 

“Yāvakīvañca, bhikkhave, candimasūriyā loke nuppajjanti, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa.  “Mendicants, as long as the moon and the sun don’t arise in the world, no great light or great radiance appears. 
Yato ca kho, bhikkhave, candimasūriyā loke uppajjanti, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa. 
But when the moon and the sun arise in the world, a great light, a great radiance appears. 
Evameva kho, bhikkhave, yāvakīvañca tathāgato loke nuppajjati arahaṁ sammāsambuddho, neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa. 
In the same way, as long as the Realized One doesn’t arise in the world, no great light or great radiance appears. 
Yato ca kho, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho, atha mahato ālokassa pātubhāvo hoti mahato obhāsassa. 
But when the Realized One arises in the world, a great light, a great radiance appears.