Pamāṇavantāni sarīsapāni.  But limited are crawling things, 

“Dassanampi kho ahaṁ, brāhmaṇa, soṇakāyanassa māṇavassa nābhijānāmi;  “Brahmin, I can’t recall even seeing the student Soṇakāyana, 

Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā.  If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth. 
māṇavikā → māṇavakī (mr) 
Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. 
If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen. 
Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. 
 
Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. 
 

2. Ambaṭṭhamāṇava  2. The Student Ambaṭṭha 
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi: 
Then Pokkharasāti addressed Ambaṭṭha, 
“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi. 
“Yes, sir,” replied Ambaṭṭha. He got up from his seat, bowed, and respectfully circled Pokkharasāti, keeping him to his right. He mounted a chariot drawn by mares and, together with several young students, set out for the forest near Icchānaṅgala. 
Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ: 
They said to Ambaṭṭha, 
Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. 
Ambaṭṭha and the young students entered the dwelling. The young students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side. 
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 
So the Buddha said to him, 
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 
So the Buddha said to him, 
Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ: 
When he said this, those young students said to him, 
Atha kho bhagavā te māṇavake etadavoca: 
So the Buddha said to them, 
“sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti: 
“Well, young students, if you think that 
Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: 
But if you think that 
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 
So the Buddha said to Ambaṭṭha, 
Dutiyampi kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 
For a second time, the Buddha put the question, 
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: 
So the Buddha said to him, 
Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti: 
Now at that time the spirit Vajirapāṇī, holding a massive iron spear, burning, blazing, and glowing, stood in the air above Ambaṭṭha, thinking, 
Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ: 
When he said this, those young students made an uproar, 
“dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. 
“It turns out Ambaṭṭha is ill-born, not a gentleman, son of a Sakyan slavegirl, and that the Sakyans are sons of his masters! 
“atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti. 
“These young students put Ambaṭṭha down too much by calling him the son of a slavegirl. Why don’t I get him out of this?” 
Atha kho bhagavā te māṇavake etadavoca: 
So the Buddha said to the young students, 
“mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. 
“Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. 
Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ: 
Then the ministers and councillors approached the sage Black Boy and said: 
Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ: 
So the ministers said to Okkāka: 
Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti. 
Young students, please don’t put Ambaṭṭha down too much by calling him the son of a slavegirl. That Black Boy was an eminent sage.” 
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi: 
Then the Buddha addressed Ambaṭṭha, 
Atha kho ambaṭṭhassa māṇavassa etadahosi: 
Then Ambaṭṭha thought, 
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento. 
Now at that time the brahmin Pokkharasāti had come out from Ukkaṭṭhā together with a large group of brahmins and was sitting in his own park just waiting for Ambaṭṭha. 
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṁ pokkharasātiṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ambaṭṭhaṁ māṇavaṁ brāhmaṇo pokkharasāti etadavoca: 
He went by carriage as far as the terrain allowed, then descended and approached the brahmin Pokkharasāti on foot. He bowed and sat down to one side, and Pokkharasāti said to him: 
Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca: 
Then Pokkharasāti said to Ambaṭṭha, 
Aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti, kupito anattamano ambaṭṭhaṁ māṇavaṁ padasāyeva pavattesi. 
Angry and upset, he kicked Ambaṭṭha over, 
“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti. 
“Ambaṭṭha is a fool, Mister Gotama. Please forgive him.” 
Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ. 
Then Pokkharasāti served and satisfied the Buddha with his own hands with delicious fresh and cooked foods, while his young students served the Saṅgha. 
Tattha ye te māṇavakā vā māṇavikā vā bhavantaṁ gotamaṁ abhivādessanti vā paccuṭṭhissanti vā āsanaṁ vā udakaṁ vā dassanti cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. 
The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness.” 

Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe…  You tutor the tutors of many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. … 
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti. 
for the praise of Mister Gotama is limitless.” 
Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṁ parisāyaṁ nisinno hoti. 
Now at that time Soṇadaṇḍa’s nephew, the young student Aṅgaka was sitting in that assembly. 
“passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan”ti? 
“Gentlemen, do you see my nephew, the young student Aṅgaka?” 
“Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṁ parisāyaṁ samasamo atthi vaṇṇena ṭhapetvā samaṇaṁ gotamaṁ. 
“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He is magnificent and splendid as the Divinity, remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic Gotama. 
Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. 
Aṅgaka recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 
Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 
Aṅgaka is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 
Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti? 
But if Aṅgaka were to kill living creatures, steal, commit adultery, lie, and drink liquor, then what’s the use of his appearance, his hymns, or his birth? 

Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe…  You teach the tutors of many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. … 
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti. 
for the praise of Mister Gotama is limitless.” 

Atha kho subho māṇavo todeyyaputto aññataraṁ māṇavakaṁ āmantesi:  Then he addressed a certain young student, 
“ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: 
“Here, young student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. 
‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. 
‘Sir, please visit the student Subha, Todeyya’s son, at his home out of sympathy.’” 
“Evaṁ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. 
“Yes, sir,” replied the young student, and did as he was asked. 
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so māṇavako āyasmantaṁ ānandaṁ etadavoca: 
‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. 
Evaṁ vutte, āyasmā ānando taṁ māṇavakaṁ etadavoca: 
When he had spoken, Venerable Ānanda said to him, 
“akālo kho, māṇavaka. 
“It’s not the right time, young student. 
“Evaṁ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; upasaṅkamitvā subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: 
“Yes, sir,” replied the young student. He went back to Subha, and told him what had happened, adding, 
“sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”’ti. 
‘akālo kho, māṇavaka. 
Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. 
Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him. 
“Tiṇṇaṁ kho, māṇava, khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. 
“Student, the Buddha praised three spectrums of practice, and that’s what he encouraged, settled, and grounded all these people in. 
Imesaṁ kho, māṇava, tiṇṇaṁ khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti. 
These are the three spectrums of practice that the Buddha praised.” 
“Idha, māṇava, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 
“Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. 
Kathañca, māṇava, bhikkhu sīlasampanno hoti? 
And how is a mendicant accomplished in ethics? 
Idha, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. 
It’s when a mendicant gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. … 
Yampi, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati; 
Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 
Sa kho so, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 
A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 
Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 
It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 
evameva kho, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 
A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 
Evaṁ kho, māṇava, bhikkhu sīlasampanno hoti. 
That’s how a mendicant is accomplished in ethics. 
Ayaṁ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. 
This is that entire spectrum of noble ethics that the Buddha praised. 
“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? 
“And how, student, does a mendicant guard the sense doors? 
Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; 
When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 
Evaṁ kho, māṇava, bhikkhu indriyesu guttadvāro hoti. 
That’s how a mendicant guards the sense doors. 
Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? 
And how does a mendicant have mindfulness and situational awareness? 
Idha, māṇava, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. 
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. 
Evaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti. 
That’s how a mendicant has mindfulness and situational awareness. 
Kathañca, māṇava, bhikkhu santuṭṭho hoti? 
And how is a mendicant content? 
Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 
It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 
Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 
They’re like a bird: wherever it flies, wings are its only burden. 
evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 
In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 
Evaṁ kho, māṇava, bhikkhu santuṭṭho hoti. 
That’s how a mendicant is content. 
Seyyathāpi, māṇava, puriso iṇaṁ ādāya kammante payojeyya. 
Suppose a man who has gotten into debt were to apply himself to work, 
Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 
Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 
Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. 
Suppose a person was imprisoned in a jail. 
Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 
Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 
Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 
Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 
Evameva kho, māṇava, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati. 
In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. 
Seyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ. 
But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. 
Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. 
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. 
Evameva kho, māṇava, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. 
Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 
Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 
Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. 
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. 
yampi, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. 
Puna caparaṁ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 
Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. 
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 
yampi, māṇava, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. 
Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 
Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. 
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, a mendicant sits spreading their body through with pure bright mind. There's no part of their body that's not spread with pure bright mind. 
yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 
Ayaṁ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. 
This is that noble spectrum of immersion that the Buddha praised. 
Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. 
Evameva kho, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. 
Yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… 
Seyyathāpi, māṇava, puriso muñjamhā īsikaṁ pavāheyya. 
Suppose a person was to draw a reed out from its sheath. 
Seyyathā vā pana, māṇava, puriso asiṁ kosiyā pavāheyya. 
Or suppose a person was to draw a sword out from its scabbard. 
Seyyathā vā pana, māṇava, puriso ahiṁ karaṇḍā uddhareyya. 
Or suppose a person was to draw a snake out from its slough. 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. 
yampi, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti …pe…. 
Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 
Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. 
Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaññadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 
Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 
Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaññadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 
Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. 
Evameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power. 
Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi. 
Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. 
yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 
Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya. 
Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward comprehending the minds of others. 
yampi, māṇava, bhikkhu evaṁ samāhite …pe… āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 
Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. 
Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ 
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives. 
Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. 
Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project and extend it toward knowledge of the death and rebirth of sentient beings. 
yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 
Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. 
Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ 
Evameva kho, māṇava, bhikkhu …pe… 
In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. 
yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 
Ayaṁ kho so, māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. 
This is that spectrum of noble wisdom that the Buddha praised. 

Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ.  But neither was able to persuade the other. 
Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: 
So Vāseṭṭha said to Bhāradvāja, 
“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi. 
“Yes, sir,” replied Bhāradvāja. 

yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti.  He should manage the affairs that were managed by his father.” 
“ehi tvaṁ, ambho purisa, yena jotipālo māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṁ māṇavaṁ evaṁ vadehi: 
“Please, mister, go to the student Jotipāla, and say to him, 
‘bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti. 
‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’” 
“Evaṁ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṁ māṇavaṁ etadavoca: 
“Yes, Your Majesty,” replied that man, and did as he was asked. 
“bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti. 
 
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho, bho, jotipālaṁ māṇavaṁ rājā disampati etadavoca: 
When the greetings and polite conversation were over, he sat down to one side, and the king said to him, 
Atha kho, bho, rājā disampati jotipālaṁ māṇavaṁ govindiye abhisiñci, taṁ pettike ṭhāne ṭhapesi. 
So the king anointed him as Steward and appointed him to his father’s position. 
Iminā kho evaṁ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi. 
And that’s how the student Jotipāla came to be known as the Great Steward. 

Atha kho so māṇavako mātusapattiṁ etadavoca:  So the youth said to his mother’s co-wife, 
Evaṁ vutte, sā brāhmaṇī taṁ māṇavakaṁ etadavoca: 
But the brahmin lady said, 
Dutiyampi kho so māṇavako mātusapattiṁ etadavoca: 
But for a second time, 
Dutiyampi kho sā brāhmaṇī taṁ māṇavakaṁ etadavoca: 
 
Tatiyampi kho so māṇavako mātusapattiṁ etadavoca: 
and a third time, the youth insisted that the entire inheritance must be his. 
5. Uttaramāṇavavatthu 
5. On the Student Uttara 
Atha kho pāyāsi rājañño uttaraṁ māṇavaṁ āmantāpetvā etadavoca: 
so he summoned Uttara and said, 

daṇḍamāṇavakāni ca;  and the ‘little stick-boy’ birds. 
daṇḍamāṇavakāni ca; 
 

Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi:  Then Ghaṭīkāra addressed Jotipāla, 
tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca: 
and a third time, Ghaṭīkāra addressed Jotipāla, 
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ āmantesi: 
Then Ghaṭīkāra addressed Jotipāla, 
tatiyampi kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ etadavoca: 
and a third time, Ghaṭīkāra addressed Jotipāla, 
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ ovaṭṭikāyaṁ parāmasitvā etadavoca: 
Then Ghaṭīkāra grabbed Jotipāla by the skirt-hem and said, 
Atha kho, ānanda, ghaṭikāro kumbhakāro jotipālaṁ māṇavaṁ sīsaṁnhātaṁ kesesu parāmasitvā etadavoca: 
Then Ghaṭīkāra grabbed Jotipāla by the hair of his freshly-washed head and said, 
Atha kho, ānanda, jotipālassa māṇavassa etadahosi: 
Then Jotipāla thought, 
Atha kho, ānanda, kassapo bhagavā arahaṁ sammāsambuddho ghaṭikārañca kumbhakāraṁ jotipālañca māṇavaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. 
Then the Buddha Kassapa educated, encouraged, fired up, and inspired Ghaṭīkāra and Jotipāla with a Dhamma talk. 

Atha kho bodhi rājakumāro sañjikāputtaṁ māṇavaṁ āmantesi:  Then Prince Bodhi addressed the student Sañjikāputta, 
Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā, kokanadañca pāsādaṁ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā, sañjikāputtaṁ māṇavaṁ āmantesi: 
And when the night had passed Prince Bodhi had delicious fresh and cooked foods prepared in his own home. He also had the Pink Lotus longhouse spread with white cloth down to the last step of the staircase. Then he said to Sañjikāputta, 

Atha kho brahmāyu brāhmaṇo uttaraṁ māṇavaṁ āmantesi:  Brahmāyu told Uttara of the Buddha’s presence in the land of the Videhans, and added: 
Atha kho uttarassa māṇavassa etadahosi: 
Then Uttara thought, 
Anupubbena cārikaṁ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ brahmāyu brāhmaṇo etadavoca: 
There he approached the brahmin Brahmāyu, bowed, and sat down to one side. Brahmāyu said to him, 
Atha kho brahmāyu brāhmaṇo aññataraṁ māṇavakaṁ āmantesi: 
So he addressed one of his young students: 
“ehi tvaṁ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: 
“Here, young student, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. 
“Evaṁ, bho”ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. 
“Yes, sir,” that young student replied. He did as he was asked, and the Buddha said, 
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so māṇavako bhagavantaṁ etadavoca: 
 
“Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṁ maññatī”ti. 
“Please, student, let Brahmāyu come when he’s ready.” 
Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṁ brāhmaṇaṁ etadavoca: 
The young student went back to Brahmāyu and said to him, 

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.  Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns. 
Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. 
Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage. 
Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. 
Then Sela, together with his young students, approached the Buddha. 
Atha kho selo brāhmaṇo te māṇavake āmantesi: 
He said to his young students, 

Atha kho te brāhmaṇā yena assalāyano māṇavo tenupasaṅkamiṁsu; upasaṅkamitvā assalāyanaṁ māṇavaṁ etadavocuṁ:  So they approached Assalāyana and said to him, 
Dutiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: 
For a second time, those brahmins said to him 
Tatiyampi kho te brāhmaṇā assalāyanaṁ māṇavaṁ etadavocuṁ: 
For a third time, those brahmins said to him, 
idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. 
Suppose there were two young students who were brothers who had shared a womb. One was an educated reciter, while the other was not an educated reciter. 
“Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. 
“They’d first feed the young student who was an educated reciter. 
idhāssu dve māṇavakā bhātaro sodariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. 
Suppose there were two young students who were brothers who had shared a womb. One was an educated reciter, but was unethical, of bad character, while the other was not an educated reciter, but was ethical and of good character. 
“Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṁ bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā. 
“They’d first feed the young student who was not an educated reciter, but was ethical and of good character. 
Atha kho bhagavā assalāyanaṁ māṇavaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā assalāyanaṁ māṇavaṁ etadavoca: 
Knowing this, the Buddha said to him: 

bhavañhi caṅkī bahūnaṁ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti …pe…  You teach the tutors of many, and teach three hundred young students to recite the hymns. … 
aparimāṇavaṇṇo hi so bhavaṁ gotamo. 
for the praise of Mister Gotama is limitless. 
Atha kho bhagavā kāpaṭikaṁ māṇavaṁ apasādeti: 
Then the Buddha rebuked Kāpaṭika, 
“mā bhavaṁ gotamo kāpaṭikaṁ māṇavaṁ apasādesi. 
“Mister Gotama, don’t rebuke the student Kāpaṭika. 
“addhā kho kāpaṭikassa māṇavassa tevijjake pāvacane kathā bhavissati. 
“Clearly the student Kāpaṭika will talk about the scriptural heritage of the three Vedas. 
Atha kho kāpaṭikassa māṇavassa etadahosi: 
Then Kāpaṭika thought, 
Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṁhāsi. 
Then the Buddha, knowing Kāpaṭika’s train of thought, looked at him. 
Atha kho kāpaṭikassa māṇavassa etadahosi: 
Then Kāpaṭika thought, 

Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.  But neither was able to persuade the other. 
Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: 
So Vāseṭṭha said to Bhāradvāja, 
“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi. 
“Yes, sir,” replied Bhāradvāja. 

“Vibhajjavādo kho ahamettha, māṇava;  “On this point, student, I speak after analyzing the question, 
Gihissa vāhaṁ, māṇava, pabbajitassa vā micchāpaṭipattiṁ na vaṇṇemi. 
I don’t praise wrong practice for either laypeople or renunciates. 
Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. 
Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching. 
Gihissa vāhaṁ, māṇava, pabbajitassa vā sammāpaṭipattiṁ vaṇṇemi. 
I praise right practice for both laypeople and renunciates. 
Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti. 
Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.” 
“Etthāpi kho ahaṁ, māṇava, vibhajjavādo; 
“On this point, too, I speak after analyzing the question, 
Atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; 
Some work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful. 
atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, sampajjamānaṁ mahapphalaṁ hoti; 
Some work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful. 
atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; 
Some work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful. 
atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. 
Some work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful. 
Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? 
And what work has many requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful? 
Kasi kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. 
Farming. 
Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? 
And what work has many requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful? 
Kasiyeva kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. 
Again, it is farming. 
Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? 
And what work has few requirements, duties, issues, and undertakings, and when it fails it’s not very fruitful? 
Vaṇijjā kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. 
Trade. 
Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? 
And what work has few requirements, duties, issues, and undertakings, and when it succeeds it is very fruitful? 
Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. 
Again, it’s trade. 
Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; 
The lay life is like farming in that it’s work with many requirements and when it fails it’s not very fruitful; 
evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. 
 
Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; 
but when it succeeds it is very fruitful. 
evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. 
 
Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; 
The renunciate life is like trade in that it’s work with few requirements and when it fails it’s not very fruitful; 
evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. 
 
Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; 
but when it succeeds it is very fruitful.” 
evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hotī”ti. 
 
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya— 
 
“Tena hi, māṇava, bhāsassū”ti. 
“Well, speak then, student.” 
“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: 
“Well, student, is there even a single one of the brahmins who says this: 
“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: 
“Well, is there even a single tutor of the brahmins, or a tutor’s tutor, or anyone back to the seventh generation of tutors, who says this: 
“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. 
“Iti kira, māṇava, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: 
“So, student, it seems that there is not a single one of the brahmins, 
Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; 
Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. 
evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti. 
In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.” 
“Kiṁ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṁyeva samaṇabrāhmaṇānaṁ cetasā ceto paricca pajānātī”ti? 
“But student, does Pokkharasāti understand the minds of all these ascetics and brahmins, having comprehended them with his mind?” 
“Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. 
“Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. 
Sammā nu kho so, māṇava, vadamāno vadeyyā”ti? 
Would they be speaking rightly?” 
“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. 
“In the same way, Pokkharasāti is blind and sightless. 
Taṁ kiṁ maññasi, māṇava, 
What do you think, student? 
“Taṁ kiṁ maññasi, māṇava, 
“What do you think, student? 
“Pañca kho ime, māṇava, nīvaraṇā. 
“Student, there are these five hindrances. 
ime kho, māṇava, pañca nīvaraṇā. 
These are the five hindrances. 
Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho. 
Pokkharasāti is veiled, shrouded, covered, and engulfed by these five hindrances. 
Pañca kho ime, māṇava, kāmaguṇā. 
There are these five kinds of sensual stimulation. 
ime kho, māṇava, pañca kāmaguṇā. 
These are the five kinds of sensual stimulation. 
Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. 
Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. 
Taṁ kiṁ maññasi, māṇava, 
What do you think, student? 
“Aṭṭhānaṁ kho etaṁ, māṇava, anavakāso yaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya aññatra iddhimatā. 
“But it isn’t possible, except by psychic power. 
Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti pañca kāmaguṇe paṭicca. 
Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. 
Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi. 
Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel. 
Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? 
And what is rapture that’s apart from sensual pleasures and unskillful qualities? 
Idha, māṇava, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. 
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. 
This is rapture that’s apart from sensual pleasures and unskillful qualities. 
Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati. 
Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 
Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. 
This too is rapture that’s apart from sensual pleasures and unskillful qualities. 
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha brāhmaṇā dhammaṁ mahapphalataraṁ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti? 
Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, which do they say is the most fruitful?” 
“Taṁ kiṁ maññasi, māṇava, 
“What do you think, student? 
Ṭhānaṁ kho panetaṁ, māṇava, vijjati yaṁ añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. 
But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory. 
Imassa pana, māṇava, brāhmaṇā kiṁ vipākaṁ paññapentī”ti? 
What do the brahmins say is the result of this?” 
“Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti— 
“In that case, isn’t compassion a sixth ground for making merit?” 
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṁ pañca dhamme kattha bahulaṁ samanupassasi— 
“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them: 
“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṁ ete parikkhāre vadāmi— 
“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for 
Idha, māṇava, bhikkhu saccavādī hoti. 
Take a mendicant who speaks the truth. 
Idha, māṇava, bhikkhu tapassī hoti …pe… 
Take a mendicant who is fervent … 
Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṁ ete parikkhāre vadāmi— 
I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for 
“Taṁ kiṁ maññasi, māṇava, 
“What do you think, student? 
“Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho; 
“What do you think, student? Suppose a person was born and raised in Naḷakāra. 
siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti? 
Would they be slow or hesitant to answer?” 
“Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vāti, na tveva tathāgatassa brahmalokaṁ vā brahmalokagāminiṁ vā paṭipadaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā. 
“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity. 
Brahmānañcāhaṁ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ; yathāpaṭipanno ca brahmalokaṁ upapanno tañca pajānāmī”ti. 
I understand divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.” 
“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. 
“Well then, student, listen and apply your mind well, I will speak.” 
“Katamo ca, māṇava, brahmānaṁ sahabyatāya maggo? 
“And what is a path to company with divinity? 
Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. 
Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. 
Evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. 
When the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there. 
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; 
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. 
evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. 
In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there. 
Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo. 
This is a path to company with divinity. 
“Puna caparaṁ, māṇava, bhikkhu karuṇāsahagatena cetasā …pe… 
Furthermore, a mendicant meditates spreading a heart full of compassion … 
Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. 
When the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. 
Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; 
Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. 
evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. 
In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. 
Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo”ti. 
This too is a path to company with divinity.” 
“Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti. 
“Please, student, go at your convenience.” 
Addasā kho jāṇussoṇi brāhmaṇo subhaṁ māṇavaṁ todeyyaputtaṁ dūratova āgacchantaṁ. 
He saw the student Subha coming off in the distance, 
Disvāna subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: 
and said to him, 

“Evaṁ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.  “I will, dearest,” she replied. 
Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṁ māṇavaṁ etadavoca: 
So she went to Saṅgārava and told him, adding, 

“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā.  “Student, sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. 
“Tena hi, māṇava, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. 
“Well then, student, listen and apply your mind well, I will speak.” 
“Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. 
“Take some woman or man who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. 
Appāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
For killing living creatures is the path leading to a short lifespan. 
Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 
But take some woman or man who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. 
Dīghāyukasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
For not killing living creatures is the path leading to a long lifespan. 
Idha, māṇava, ekacco itthī vā puriso vā sattānaṁ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. 
Take some woman or man who habitually hurts living creatures with a fist, stone, rod, or sword. 
Bavhābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṁ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. 
But take some woman or man who would never hurt living creatures with a fist, stone, rod, or sword. 
Appābādhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo. 
Take some woman or man who is irritable and bad-tempered. 
Dubbaṇṇasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo; 
But take some woman or man who isn’t irritable and bad-tempered. 
Pāsādikasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti; 
Take some woman or man who is jealous. 
Appesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti; 
But take some woman or man who is not jealous … 
Mahesakkhasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. 
Take some woman or man who doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. 
Appabhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. 
But take some woman or man who does give to ascetics or brahmins … 
Mahābhogasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī— 
Take some woman or man who is obstinate and arrogant. 
Nīcakulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī; 
But take some woman or man who is not obstinate and arrogant … 
Uccākulīnasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā na paripucchitā hoti: 
Take some woman or man who doesn’t approach an ascetic or brahmin to ask: 
Duppaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
 
Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā hoti: 
But take some woman or man who does approach an ascetic or brahmin to ask: 
Mahāpaññasaṁvattanikā esā, māṇava, paṭipadā yadidaṁ— 
For asking questions of ascetics or brahmins is the path leading to wisdom. 
Iti kho, māṇava, appāyukasaṁvattanikā paṭipadā appāyukattaṁ upaneti, dīghāyukasaṁvattanikā paṭipadā dīghāyukattaṁ upaneti; 
So it is the way people live that makes them how they are, whether short-lived or long-lived, 
Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. 
Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ bhagavā etadavoca:  When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, 
Atha kho bhagavā uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā āyasmantaṁ ānandaṁ āmantesi: 
Knowing this, the Buddha addressed Venerable Ānanda, 

Atha kho sambahulā nānātitthiyasāvakā devaputtā asamo ca sahali ca nīko ca ākoṭako ca vegabbhari ca māṇavagāmiyo ca abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ veḷuvanaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.  Then, late at night, several glorious gods lit up the entire Bamboo Grove. They were Asama, Sahalī, Niṅka, Ākoṭaka, Vetambarī, and Māṇavagāmiya, and all of them were disciples of various monastics of other religions. They went up to the Buddha, bowed, and stood to one side. 
Atha kho māṇavagāmiyo devaputto bhagavantaṁ ārabbha bhagavato santike imā gāthāyo abhāsi: 
Then the god Māṇavagāmiya recited this verse about the Buddha in his presence: 

Atha kho rājā pasenadi kosalo sudassanaṁ māṇavaṁ āmantesi:  Then King Pasenadi addressed him, 

Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yena vanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā addasaṁsu bhagavantaṁ tasmiṁ vanasaṇḍe nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. Disvāna yena bhāradvājagotto brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā bhāradvājagottaṁ brāhmaṇaṁ etadavocuṁ:  Then several students, pupils of one of the Bhāradvāja brahmins, approached a forest grove while collecting firewood. They saw the Buddha sitting down cross-legged at the root of a certain sal tree, his body set straight, and mindfulness established in his presence. Seeing this, they went up to Bhāradvāja and said to him, 
Atha kho bhāradvājagotto brāhmaṇo tehi māṇavakehi saddhiṁ yena so vanasaṇḍo tenupasaṅkami. 
Then Bhāradvāja together with those young students went to that forest grove 

Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṁsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti:  Then several students, pupils of the brahmin Lohicca, approached Mahākaccāna’s wilderness hut while collecting firewood. They walked and wandered all around the hut, making a dreadful racket and all kinds of jeers: 
Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca: 
And then Mahākaccāna left his dwelling and said to those young students, 
“mā māṇavakā saddamakattha; 
“Young students, stop being so noisy. 
Evaṁ vutte, te māṇavakā tuṇhī ahesuṁ. 
When this was said, the young students fell silent. 
Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi: 
Then Mahākaccāna recited these verses for them. 
Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavocuṁ: 
Then those young students, offended and upset, went to the brahmin Lohicca and said to him, 
“na kho pana metaṁ patirūpaṁ yohaṁ aññadatthu māṇavakānaṁyeva sutvā samaṇaṁ mahākaccānaṁ akkoseyyaṁ paribhāseyyaṁ. 
“But it wouldn’t be appropriate for me to abuse or insult the ascetic Mahākaccāna solely because of what I’ve heard from these young students. 
Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṁ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodi. 
Then the brahmin Lohicca together with those young students went to Venerable Mahākaccāna and exchanged greetings with him. 
“āgamaṁsu nu khvidha, bho kaccāna, amhākaṁ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti? 
“Master Kaccāna, did several young pupils of mine come by here collecting firewood?” 
“Āgamaṁsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti. 
“They did, brahmin.” 
“Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṁ kocideva kathāsallāpo”ti? 
“But did you have some discussion with them?” 
“Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ kocideva kathāsallāpo”ti. 
“I did.” 
“Yathā kathaṁ pana bhoto kaccānassa tehi māṇavakehi saddhiṁ ahosi kathāsallāpo”ti? 
“But what kind of discussion did you have with them?” 
“Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo: 
“This is the discussion I had with these young students.” And he repeated the verses in full. 
Evaṁ kho me, brāhmaṇa, tehi māṇavakehi saddhiṁ ahosi kathāsallāpo”ti. 
 
Tattha ye māṇavakā vā māṇavikā vā bhavantaṁ kaccānaṁ abhivādessanti paccuṭṭhissanti āsanaṁ vā udakaṁ vā dassanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. 
The brahmin boys and girls there will bow to you, rise in your presence, and give you a seat and water. That will be for their lasting welfare and happiness.” 

Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṁ sammodi.  Then a boy who was a pupil of the brahmin lady of the Verahaccāni clan went up to Udāyī and exchanged greetings with him. 
Ekamantaṁ nisinnaṁ kho taṁ māṇavakaṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. 
Udāyī educated, encouraged, fired up, and inspired that young student with a Dhamma talk. 
Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṁ brāhmaṇiṁ etadavoca: 
Then that young student went to the brahmin lady of the Verahaccāni clan and said to her, 
“Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. 
“Then, young student, invite him in my name for tomorrow’s meal.” 
“Evaṁ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca: 
“Yes, madam,” he replied. He went to Udāyī and said, 
Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṁ sammodi. 
For a second time that young student went to Venerable Udāyī … 
Ekamantaṁ nisinnaṁ kho taṁ māṇavakaṁ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. 
 
Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṁ brāhmaṇiṁ etadavoca: 
And for a second time that young student went to the brahmin lady of the Verahaccāni clan … 
“Evamevaṁ pana tvaṁ, māṇavaka, samaṇassa udāyissa vaṇṇaṁ bhāsasi. 
She said to him, “You keep praising the ascetic Udāyī like this. 
“Tena hi tvaṁ, māṇavaka, mama vacanena samaṇaṁ udāyiṁ nimantehi svātanāya bhattenā”ti. 
“Then, young student, invite him in my name for tomorrow’s meal.” 
“Evaṁ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṁ udāyiṁ etadavoca: 
“Yes, madam,” he replied. …