… Cittakathikānaṁ yadidaṁ kumārakassapo.  … with brilliant speech is Kassapa the Prince. 

… Puggalappasannānaṁ yadidaṁ jīvako komārabhacco.  … who have confidence in a person is Jīvaka Komārabhacca. 

“Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ itthī sakkattaṁ kāreyya …pe… mārattaṁ kāreyya …pe… brahmattaṁ kāreyya. Netaṁ ṭhānaṁ vijjati.  “It is impossible, mendicants, it cannot happen for a woman to perform the role of Sakka, Māra, or the Divinity. 
Ṭhānañca kho etaṁ, bhikkhave, vijjati yaṁ puriso sakkattaṁ kāreyya …pe… mārattaṁ kāreyya …pe… brahmattaṁ kāreyya. Ṭhānametaṁ vijjatī”ti. 
But it is possible for a man to perform the role of Sakka, Māra, or the Divinity.” 

“Evaṁ, kumāra, sukhamasayitthaṁ.  “Yes, prince, I slept well. 
‘evaṁ, kumāra, sukhamasayitthaṁ. 
‘Yes, prince, I slept well. 
“Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. 
“Well then, prince, I’ll ask you about this in return, and you can answer as you like. 
Taṁ kiṁ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. 
What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered. 
Taṁ kiṁ maññasi, kumāra, sukhaṁ vā so sayeyya no vā? 
What do you think, prince, would he sleep at ease, or not? 
“Taṁ kiṁ maññasi, kumāra, 
“What do you think, prince? 
“Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. 
“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. 
Taṁ kiṁ maññasi, kumāra, 
What do you think, prince? 
“Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṁ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. 
“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. 

Pasayha māraṁ abhibhuyya antakaṁ,  Māra’s conquered; the terminator’s overcome: 

“imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti?  “Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti? 
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti? 
which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
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. 

Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho abhayo licchavi āyasmantaṁ ānandaṁ etadavoca:  Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him: 
Evaṁ vutte, paṇḍitakumārako licchavi abhayaṁ licchaviṁ etadavoca: 
When he said this, Paṇḍitakumāra said to Abhaya, 
“Kyāhaṁ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṁ subhāsitato nābbhanumodissāmi. 
“How could I not agree with what was said so well by Ānanda? 

Yāvakīvañcāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, evaṁ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Yāvakīvañcāhaṁ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ nābbhaññāsuṁ, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā vihariṁsu.  As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsuṁ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. 
But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

Komārakamidaṁ, bhikkhave, ariyassa vinaye yadidaṁ ativelaṁ dantavidaṁsakahasitaṁ.  Too much laughter, showing the teeth, is regarded as childish. 

Sammappadhānā māradheyyābhibhūtā,  By rightly striving, they’ve crushed Māra’s sovereignty; 
Te tusitā jetvā māraṁ savāhiniṁ te anejā, 
Contented and unstirred, they’ve vanquished Māra and his mount; 

Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato aggamakkhāyati arahaṁ sammāsambuddho.  In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—a Realized One, the perfected one, the fully awakened Buddha is said to be the best. 

jetvā māraṁ savāhinin”ti.  having vanquished Māra and his mount.” 

Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā sīlasampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on. 
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā samādhisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. 
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion … 
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā paññāsampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. 
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom … 
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā vimuttisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti. 
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’ 

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ taṁ tathāgatena abhisambuddhaṁ.  In this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. 
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. 
In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. 

Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ jānāmi.  “In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know. 
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ abbhaññāsiṁ. 
In this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into. 
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā. 
If I were to say that ‘I do not know … the world with its gods’, I would be lying. 

Na senāsanamārabbha,  you don’t get upset 

Te yogayuttā mārassa,  Yoked by Māra’s yoke, these people 

ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.  At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
susumāragire → suṁsumāragire (bj, sya-all, km, pts1ed) | bhesakaḷāvane → bhesakalāvane (bj, pts1ed, mr) 

Yadā, bhikkhave, bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  When the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. 
Puna caparaṁ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears … 
Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears … 
Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears … 

Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.  If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness. 

ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti.  There are distressing and feverish defilements that arise because of instigating bodily activity. These don’t occur in someone who refrains from such bodily activity. 
ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. 
There are distressing and feverish defilements that arise because of instigating verbal activity. These don’t occur in someone who refrains from such verbal activity. 
ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. 
There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who refrains from such mental activity. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. 
They refrain from injuring plants and seeds. 

kammasaccāyaṁ, bho, loko kammasamārambhaṭṭhāyī”ti.  The world exists through deeds, and it remains because deeds are undertaken.” 

‘Atthesā, bhikkhave, kumārassa vihesā;  I admit she’d know, ‘This will distress the child, 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

‘samantapāso mārassā’ti mātugāmaṁyeva sammā vadamāno vadeyya:   
‘samantapāso mārassā’ti. 
 

Licchavikumārakasutta  The Licchavi Youths 
Licchavikumārakasutta → licchavikumārasuttaṁ (bj) 
Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ; 
Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree. 
Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṁ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṁ payirupāsante; 
Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with joined palms. 
“Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā. 
“Sir, these Licchavi youths are violent, harsh, and brash. 

So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno.  For forty-eight years he leads the boy’s spiritual life studying the hymns. 
komārabrahmacariyaṁ → komāraṁ brahmacariyaṁ (sya-all, mr) 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. 
Then he seeks a fee for his tutor, but only by legitimate means, not illegitimate. 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. 
 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. 
 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. 
 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. 
 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. 
 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. 
 
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. 
For forty-eight years he leads the virginal spiritual life studying the hymns. 
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammenapi adhammenapi 
Then he seeks a fee for his tutor by legitimate means and illegitimate means. 

‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā;  ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; 
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, 
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; 
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; 
 
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; 
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; 
 
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; 
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; 
 
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; 
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; 
 

Ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.  At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
susumāragire → suṁsumāragire (bj, pts1ed); suṁsumāragīre (sya-all) 
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. 
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. 
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. 
Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 

Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmī”ti.  But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.” 
api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmīti. 
‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.’ 

jīvako komārabhacco …  Jīvaka Komārabhacca … 

Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā sayaṁ paṭhamaṁ samārambhati usabhā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatarā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatariyo hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati ajā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati urabbhā hantuṁ yaññatthāya.  Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. 
samārambhati → samārabbhati (si, pts1ed, mr); samārabhati (sya-all) | hantuṁ → haññantu (si, sya-all, pts1ed) | yaññatthāya → yaññatthāyāti (bj, sya-all) 

Yāvakīvañcāhaṁ, brāhmaṇa, imesaṁ sattannaṁ methunasaṁyogānaṁ aññataraññataramethunasaṁyogaṁ attani appahīnaṁ samanupassiṁ, neva tāvāhaṁ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.  As long as I saw that these seven sexual yokes—or even one of them—had not been given up in me, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khohaṁ, brāhmaṇa, imesaṁ sattannaṁ methunasaṁyogānaṁ aññataraññataramethunasaṁyogaṁ attani appahīnaṁ na samanupassiṁ, athāhaṁ, brāhmaṇa, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. 
But when I saw that these seven sexual yokes—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.  At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. 
Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans. 

attamāraṇiyāni ca;  and killing themselves, 

Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato.  they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One. 
Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti. 
they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.” 

Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca.  Then it will not only be purified, but will be better known as purified.’ 
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. 
 

“Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṁsā pāṭikaṅkhā.  “Mendicants, you can expect eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. 
Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṁsā pāṭikaṅkhāti. 
You can expect these eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. 

“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ.  “Brahmin, I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat. 

Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca:  Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him, 

māradheyyaparānuge;  that follow those drifting in Māra’s dominion, 

Ekaṁ samayaṁ bhagavā bhaggesu viharati suṁsumāragire bhesakaḷāvane migadāye.  At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṁsadāye āyasmato anuruddhassa sammukhe pāturahosi. 
Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anuruddha in the Eastern Bamboo Park in the land of the Cetīs, 
Atha kho bhagavā āyasmantaṁ anuruddhaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—cetīsu pācīnavaṁsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti. 
After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas. 

Sadevako cepi, vāseṭṭha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā aṭṭhaṅgasamannāgataṁ uposathaṁ upavaseyyuṁ, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.  If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness. 

Ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.  At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
susumāragire → suṁsumāragire (bj, sya-all, pts1ed) 

Sace panāyaṁ, byagghapajja, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti.  If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ 
jīvikaṁ → jīvitaṁ (mr) | ajeṭṭhamaraṇaṁvāyaṁ → ajaddhumārikaṁ vāyaṁ (bj, pts1ed); addhamārakañcāyaṁ (sya-all) 

‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.  ‘I will develop the heart’s release by love. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ 
upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. 
‘I will develop the heart’s release by equanimity. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ 

Yāvakīvañca me, bhikkhave, evaṁ aṭṭhaparivaṭṭaṁ adhidevañāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  As long as my knowledge and vision about the deities was not fully purified in these eight rounds, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca kho me, bhikkhave, evaṁ aṭṭhaparivaṭṭaṁ adhidevañāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ; 
But when my knowledge and vision about the deities was fully purified in these eight rounds, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.  The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities. 
māraparisaṁ … 
Māras … 

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.  Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. 
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. 
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.” 
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. 
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. 

Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṁ vā nigamaṁ vā pavisanto nīcacittaṁyeva upaṭṭhapetvā pavisati;  Suppose a boy or girl of a corpse-worker tribe, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind. 
evamevaṁ kho ahaṁ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. 
In the same way, I live with a heart like a boy or girl of a corpse-worker tribe, abundant, expansive, limitless, free of enmity and ill will. 

“Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī”ti?  “Samiddhi, based on what do thoughts arise in a person?” 
“‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi. 
“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’. 

‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti.  ‘Now I’m in a secure location and Māra can’t do anything to me.’ 
Mārassāpi, bhikkhave, pāpimato evaṁ hoti: 
And Māra the Wicked also thinks, 
‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti. 
‘Now I’m in a secure location and Māra can’t do anything to me.’ 
Mārassāpi, bhikkhave, pāpimato evaṁ hoti: 
And Māra the Wicked also thinks, 
Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’ti. 
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. 
Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’”ti. 
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.” 

Yāvakīvañcāhaṁ, ānanda, imā nava anupubbavihārasamāpattiyo na evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca kho ahaṁ, ānanda, imā nava anupubbavihārasamāpattiyo evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, athāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. 
But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.  I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them. 

yāni kānici kumārakānaṁ kīḷāpanakāni bhavanti, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ, tehi kīḷati.  He accordingly plays childish games such as toy plows, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows. 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. 
They refrain from injuring plants and seeds. 

ekaṁ samayaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.  At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove. 
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā etadavoca: 
Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him, 
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paccassosi. 
“Yes, sir,” Cunda replied. 
Evaṁ vutte, cundo kammāraputto bhagavantaṁ etadavoca: 
When he said this, Cunda the smith said to the Buddha, 

“Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā.  “Mendicants, you can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. 
Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime ekādasānisaṁsā pāṭikaṅkhā”ti. 
You can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.” 

‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—  ‘The ascetic Gotama refrains from injuring plants and seeds.’ 
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti, 
‘There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 
iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti— 
The ascetic Gotama refrains from such injury to plants and seeds.’ 
seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ 
This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi? 
And what are the eighteen grounds on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi? 
And what are the four grounds on which they rely? 
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? 
And what is the second ground on which they rely? 
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? 
And what is the third ground on which they rely? 
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? 
And what is the fourth ground on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi? 
And what are the four grounds on which they rely? 
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? 
And what is the second ground on which they rely? 
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? 
And what is the third ground on which they rely? 
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? 
And what is the fourth ground on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi? 
And what are the four grounds on which they rely? 
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? 
And what is the second ground on which they rely? 
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? 
And what is the third ground on which they rely? 
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? 
And what is the fourth ground on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi? 
And what are the four grounds on which they rely? 
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? 
And what is the second ground on which they rely? 
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? 
And what is the third ground on which they rely? 
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? 
And what is the fourth ground on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi? 
And what are the two grounds on which they rely? 
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti? 
And what is the second ground on which they rely? 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā. 
Any ascetics and brahmins who theorize about the past do so on one or other of these eighteen grounds. Outside of this there is none. 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi? 
And what are the forty-four grounds on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi? 
And what are the sixteen grounds on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi? 
And what are the eight grounds on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi? 
And what are the eight grounds on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi? 
And what are the seven grounds on which they rely? 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi? 
And what are the five grounds on which they rely? 

ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.  At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of 1,250 mendicants. 
2. Komārabhaccajīvakakathā 
2. A Discussion With Jīvaka Komārabhacca 
Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. 
Now at that time Jīvaka Komārabhacca was sitting silently not far from the king. 
Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṁ komārabhaccaṁ etadavoca: 
Then the king said to him, 
“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi: 
“Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king, 
Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṁ nāgaṁ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṁ tena pāyāsi. 
Then King Ajātasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rājagaha to Jīvaka’s mango grove. 
Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca: 
He said to Jīvaka, 
Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṁ tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca: 
Then King Ajātasattu rode on the elephant as far as the terrain allowed, then descended and approached the pavilion door on foot, where he asked Jīvaka, 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 
They refrain from injuring plants and seeds. 
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 
There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 
These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 
Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ 
This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place. 
janapadakathaṁ itthikathaṁ → itthikathaṁ purisakathaṁ (bj, cck, sya1ed, pts1ed); itthīkathaṁ purisakathaṁ (sya2ed); itthikathaṁ purisakathaṁ kumārakathaṁ kumārikathaṁ (mr) 
Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ 
This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
“There is, brahmin.” 
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But what is it?” 
ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial.” 
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti? 
“What is the cause, Mister Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?” 
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti. 
This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories.” 
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But Mister Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
“There is, brahmin.” 
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But what is it?” 
“Yo kho, brāhmaṇa, cātuddisaṁ saṅghaṁ uddissa vihāraṁ karoti, ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
“When someone gives a dwelling specially for the Saṅgha of the four quarters.” 
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
 
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
 
ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
 
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
 
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
 
Ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
 
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
“But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?” 
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. 
“There is, brahmin. 
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? 
 
Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… 
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. … 
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. …pe… 
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. … 
ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… 
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. 
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca. 
This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. 
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. 
It’s normal that, when the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. 
Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: 
When the king had examined the prince, he had the brahmin soothsayers summoned and said to them, 
‘passantu bhonto nemittā brāhmaṇā kumāran’ti. 
‘Gentlemen, please examine the prince.’ 
Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ: 
When they had examined him they said to the king, 
Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. 
On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. 
Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. 
Between his eyebrows there grows a tuft, soft and white like cotton-wool. 
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. 
Then the king appointed nursemaids for Prince Vipassī. 
Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca: 
From when he was born, a white parasol was held over him night and day, with the thought, 
Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca. 
From when he was born, Prince Vipassī had the power of clairvoyance which manifested as a result of past deeds, by which he could see for a league all around both by day and by night. 
‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi. 
And because it was said that he was unblinkingly watchful, he came to be known as ‘Vipassī’. 
Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati. 
Then while King Bandhumā was sitting in judgment, he’d sit Prince Vipassī in his lap and explain the case to him. 
Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi. 
So this was all the more reason for him to be known as ‘Vipassī’. 
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; 
Then King Bandhumā had three stilt longhouses built for him—one for the winter, one for the summer, and one for the rainy season, 
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: 
‘Yes, sir,’ replied the charioteer. He harnessed the chariots and informed the prince, 
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. 
‘Yes, Your Majesty,’ replied the charioteer and did so. 
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. 
 
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: 
To this end he provided the prince with even more of the five kinds of sensual stimulation, 
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. 
‘Yes, Your Majesty,’ replied the charioteer and did so. 
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. 
 
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: 
To this end he provided the prince with even more of the five kinds of sensual stimulation, 
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi. 
‘Yes, Your Majesty,’ replied the charioteer, and did so. 
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. 
‘Yes, Your Majesty,’ replied the charioteer and did so. 
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ. 
 
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. 
 
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: 
To this end he provided the prince with even more of the five kinds of sensual stimulation, 
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: 
 
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṁ pesesi. 
‘Yes, Your Majesty,’ replied the charioteer, and did so. 
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṁ ādāya tatova antepuraṁ paccaniyyāsi. 
‘Yes, Your Majesty,’ replied the charioteer and did so. 

“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā”ti?  “If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?” 

Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.  After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. 
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. 
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. 
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. 
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.” 
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. 
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. 
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. 
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.” 
14. Mārayācanakathā 
14. The Appeal of Māra 
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: 
When this was said, the Buddha said to Māra, 
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā. 
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities. 
māraparisaṁ … 
Māras … 
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ: 
When he had spoken, I said to Māra: 
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ: 
When he had spoken, I said to Māra: 
‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. 
‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. 
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’”ti. 
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’” 
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. 
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. 
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. 
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ 
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe… 
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. 
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. 
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. 
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it. 
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. 
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’ 
23. Kammāraputtacundavatthu 
23. On Cunda the Smith 
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane. 
where he stayed in Cunda the smith’s mango grove. 
Assosi kho cundo kammāraputto: “bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane”ti. 
Cunda heard that the Buddha had arrived and was staying in his mango grove. 
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. 
Then he went to the Buddha, bowed, and sat down to one side. 
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. 
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. 
Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: 
Then Cunda said to the Buddha, 
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. 
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. 
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: 
And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, 
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out 
Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi: 
and addressed Cunda, 
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi. 
“Yes, sir,” replied Cunda, and did as he was asked. 
Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi: 
Then the Buddha addressed Cunda, 
Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti. 
I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.” 
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. 
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. 
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. 
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left. 
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. 
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. 
kammārassāti me sutaṁ; 
the meal of Cunda the smith, 
pabāḷhaṁ māraṇantikaṁ. 
with pains, close to death. 
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya: 
“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith: 
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo: 
You should dispel remorse in Cunda the smith like this: 
Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti. 
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’ 
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti. 
That’s how you should dispel remorse in Cunda the smith.” 
Anejo santimārabbha, 
Imperturbable, committed to peace, 

Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṁ bhojanaṁ bhuttāvissa bhattasammado hoti; evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi.  And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal. 
Rājā, ānanda, mahāsudassano caturāsīti vassasahassāni kumārakīḷaṁ kīḷi. 
Ānanda, King Mahāsudassana played children’s games for 84,000 years. 
kumārakīḷaṁ → … kīḷitaṁ (bj, mr); … kīḷikaṁ (pts1ed) 
Na kho panāhaṁ, ānanda, taṁ padesaṁ samanupassāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yattha tathāgato aṭṭhamaṁ sarīraṁ nikkhipeyyā”ti. 
But Ānanda, I do not see any place in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans where the Realized One would lay down his body for the eighth time.” 

5. Sanaṅkumārakathā  5. On Sanaṅkumāra 
Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. 
Then the divinity Sanaṅkumāra manifested in a solid life-form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three. 
kumāravaṇṇī → kumāravaṇṇo (sya-all, mr) 
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, 
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.’” 

3. Sanaṅkumārakathā  3. On Sanaṅkumāra 
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. 
Atha kho, bhante, devā tāvatiṁsā brahmānaṁ sanaṅkumāraṁ etadavocuṁ: 
Then the gods of the thirty-three said to the divinity Sanaṅkumāra, 
‘Evaṁ, mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. 
Saying, ‘Yes, Great Divinity,’ Sakka repeated the eight genuine praises for him. 
Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. 
 
Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. 
Then the divinity Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three. 
Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi: 
So he addressed the divinity Sanaṅkumāra in verse: 
“Maṁ ve kumāraṁ jānanti, 
“In the realm of divinity they know me 
Kiṁ nu kho ahaṁ brahmānaṁ sanaṅkumāraṁ puccheyyaṁ diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā”ti? 
Should I ask him about what is beneficial for this life or lives to come?” 
Yannūnāhaṁ brahmānaṁ sanaṅkumāraṁ samparāyikaññeva atthaṁ puccheyyan”ti. 
Why don’t I ask the Divinity about the benefit that specifically applies to lives to come?” 
Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi: 
So he addressed the divinity Sanaṅkumāra in verse: 
“Pucchāmi brahmānaṁ sanaṅkumāraṁ, 
“I’m in doubt, so I ask the Divinity—who is free of doubt— 

Mārasenā abhikkāmi,  Māra’s army came forth too: 
‘Mārasenā abhikkantā, 
“Māra’s army has arrived; 

Tesaṁ duve vīriyamārabhiṁsu,  Two of them roused up energy, 

ekaṁ samayaṁ āyasmā kumārakassapo kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṁ nagaraṁ tadavasari.  At one time Venerable Kassapa the Prince was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan citadel named Setavyā. 
Tatra sudaṁ āyasmā kumārakassapo setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. 
He stayed in the grove of Indian Rosewood to the north of Setavyā. 
“samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. 
“It seems the ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā. 
Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 
He has this good reputation: 
“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. 
“The ascetic Kassapa the Prince—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā. 
Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 
He has this good reputation: 
Tamete bhavantaṁ kumārakassapaṁ dassanāya upasaṅkamantī”ti. 
They’re going to see that Kassapa the Prince.” 
āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī’ti. 
you to wait, as he will also go to see the ascetic Kassapa the Prince.’ 
Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti: 
Before Kassapa the Prince convinces those foolish and incompetent brahmins and householders that 
“pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī”ti. 
 
Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṁsapāvanaṁ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. 
Then Pāyāsi escorted by the brahmins and householders, went up to Kassapa the Prince, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. 
Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṁ kumārakassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu; 
Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kassapa the Prince, some announced their name and clan, while some kept silent. 
appekacce āyasmatā kumārakassapena saddhiṁ sammodiṁsu; 
 
Appekacce yenāyasmā kumārakassapo tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. 
 
Ekamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca: 
Seated to one side, the chieftain Pāyāsi said to Venerable Kassapa the Prince, 
Sace kumārako bhavissati, tassapi ekadeso bhavissati; 
If it’s a boy, one portion shall be his. 
Sace kumārako bhavissati, tassapi ekadeso bhavissati; 
 
‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti. 
‘Until I give birth—whether it’s a boy or a girl!’ 
Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ. 
So he went, and he saw a little baby boy abandoned there. 
Api cāhaṁ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti. 
But Master Kassapa the Prince dissuaded me from that harmful misconception.” 

Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca:  So the king summoned the crown prince and said, 
‘dibbaṁ kira me, tāta kumāra, cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ. 
‘Dear prince, my heavenly wheel-treasure has receded back from its place. 
Ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja. 
Come, dear prince, rule this land surrounded by ocean! 
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. 
And so, after carefully instructing the crown prince in kingship, King Daḷhanemi shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. 
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: 
 
‘dibbaṁ kira me, tāta kumāra, cakkaratanaṁ osakkitaṁ, ṭhānā cutaṁ, sutaṁ kho pana metaṁ— 
 
Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṁ, ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja. 
 
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. 
 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedessati, seyyathāpāhametarahi imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedemi. 
He will realize with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and make it known to others, just as I do today. 
Nāhaṁ, bhikkhave, aññaṁ ekabalampi samanupassāmi yaṁ evaṁ duppasahaṁ, yathayidaṁ, bhikkhave, mārabalaṁ. 
Mendicants, I do not see a single power so hard to defeat as the power of Māra. 

Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ,  In this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. 
Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati. 
In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. 

Disvā kumāraṁ satapuññalakkhaṇaṁ,  seeing the prince with the hundred-fold mark of merits, 
“Māraṇavadhabhayattano viditvā, 
“Realizing for himself the horrors of death, 
Paṭivirato paraṁ māraṇāyahosi; 
he refrained from killing other creatures. 
Cirayapanāya kumāramādisanti. 
they indicated that the prince’s life would be long: 
Satthena vā maraṇavadhena vā pana; 
or sword or beating to death, 
maraṇavadhena → māraṇavadhena (mr) 

mārasenāpamaddino.  crusher of Māra’s army! 
Kumāraṁ vāhanaṁ katvā, 
Having prepared a boy-drawn carriage, 
mārasenāpamaddino. 
 
Kumāraṁ vāhanaṁ katvā, 
 

Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.  There he stayed in Cunda the smith’s mango grove. 
Assosuṁ kho pāveyyakā mallā: “bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti. 
The Mallas of Pāvā also heard that the Buddha had arrived and was staying in Cunda’s mango grove. 
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, 
‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. 
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, 
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. 
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, 
 
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. 
‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, 
 
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. 
‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, 
 
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. 
‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, 
 
khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā. 
the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities. 

‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā,  ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 
Aṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. 
It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, 
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. 
‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. 

Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā.  Suppose a bronze cup was brought from a shop or smithy covered with dirt or stains. 
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. 
Suppose a bronze cup was brought from a shop or smithy covered with dirt or stains. 
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. 
Suppose a bronze cup was brought from a shop or smithy clean and bright. 
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. 
Suppose a bronze cup was brought from a shop or smithy clean and bright. 
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. 
Suppose a bronze dish was brought from a shop or smithy clean and bright. 
Seyyathāpi, āvuso, kaṁsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. 
Suppose a bronze cup was brought from a shop or smithy clean and bright. 

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā—  The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities. 
māraparisaṁ … 
Māras … 

Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.  I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them. 

ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye.  At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
susumāragire → suṁsumāragire (bj, sya-all, pts1ed) 

“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti—  “Sir, my doctrine is such that one does not conflict with anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. And it is such that perceptions do not underlie the brahmin who lives detached from sensual pleasures, without doubting, stripped of worry, and rid of craving for rebirth in this or that state. 
‘yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṁyuttaṁ viharantaṁ taṁ brāhmaṇaṁ akathaṅkathiṁ chinnakukkuccaṁ bhavābhave vītataṇhaṁ saññā nānusenti— 
 
“kiṁvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati? 
“But sir, asserting what doctrine does the Buddha not conflict with anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans? 

Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.  ‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked. 

Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.  Now at that time Venerable Kassapa the Prince was staying in the Dark Forest. 
Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ kumārakassapaṁ etadavoca: 
Then, late at night, a glorious deity, lighting up the entire Dark Forest, went up to Kassapa the Prince, stood to one side, and said: 
Nāhaṁ taṁ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā”ti— 
I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to this riddle except for the Realized One or his disciple or someone who has heard it from them.” 
Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kumārakassapo bhagavantaṁ etadavoca: 
Then, when the night had passed, Kassapa the Prince went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he asked: 
Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti. 
Satisfied, Venerable Kassapa the Prince approved what the Buddha said. 

Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.  ‘Sower’ is a term for Māra the Wicked. 
Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ. 
‘Sower’s helpers’ is a term for Māra’s assembly. 
Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu. 
Now, the first group of ascetics and brahmins encroached on where the seed and the worldly pleasures of the flesh were sown by Māra and recklessly enjoyed eating it. 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
They became indulgent, then they became negligent, and then Māra was able to do what he wanted with them on account of that seed and the worldly pleasures of the flesh. 
Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
And that’s how the first group of ascetics and brahmins failed to get free from Māra’s power. 
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu. 
‘The first group of ascetics and brahmins became indulgent … 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
and failed to get free of Māra’s power. 
Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni. 
so they went back to where Māra had sown the seed and the worldly pleasures of the flesh. 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
And that’s how the second group of ascetics and brahmins failed to get free from Māra’s power. 
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe…. 
‘The first … 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
 
“ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe…. 
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
 
Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni. 
 
Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
failed to get free of Māra’s power. 
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmise’ti. 
Why don’t we set up our lair close by where Māra has sown the seed and those worldly pleasures of the flesh? Then we can encroach on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’ 
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu. 
And that’s just what they did. 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu. 
 
Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
And that’s how the third group of ascetics and brahmins failed to get free from Māra’s power. 
‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe…. 
‘The first … 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
 
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
 
Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
 
Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
 
Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma. 
 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti. 
 
Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu. 
 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu. 
 
Appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā. 
failed to get free of Māra’s power. 
Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma. 
Why don’t we set up our lair where Māra and his assembly can’t go? 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti. 
Then we can encroach on where Māra has sown the seed and those worldly pleasures of the flesh, and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then Māra won’t be able to do what he wants with us on account of that seed and those worldly pleasures of the flesh.’ 
Te yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappayiṁsu. 
And that’s just what they did. 
Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise. 
 
Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṁsu mārassa iddhānubhāvā. 
And that’s how the fourth group of ascetics and brahmins got free from Māra’s power. 
Kathañca, bhikkhave, agati mārassa ca māraparisāya ca? 
And where is it that Māra and his assembly can’t go? 
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. 
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. 
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti. 
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.” 

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.  This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. 
Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato. 
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He realizes with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, 
They refrain from injuring plants and seeds. 

Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya.  If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to recollect those venerables with confident heart, that would be for the whole world’s lasting welfare and happiness. 

Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāya.  In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s domain and its opposite, and unskilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering. 
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya. 
In the same way, there are ascetics and brahmins who are skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting welfare and happiness. 
evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṅgatā. 
are the mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. Having breasted Māra’s stream, they have safely crossed over to the far shore. 
evameva kho, bhikkhave, ye te bhikkhū pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. 
are the mendicants who, with the ending of the five lower fetters, are reborn spontaneously. They’re extinguished there, and are not liable to return from that world. They too, having breasted Māra’s stream, will safely cross over to the far shore. 
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. 
are the mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. They too, having breasted Māra’s stream, will safely cross over to the far shore. 
evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. 
are the mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening. They too, having breasted Māra’s stream, will safely cross over to the far shore. 
evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. 
are the mendicants who are followers of teachings, followers by faith. They too, having breasted Māra’s stream, will safely cross over to the far shore. 
Ahaṁ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṁ, bhikkhave, ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. 
Mendicants, I am skilled in this world and the other world, skilled in Māra’s domain and its opposite, and skilled in Death’s domain and its opposite. If anyone thinks I am worth listening to and trusting, it will be for their lasting welfare and happiness.” 

“nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ.  “I don’t see any ascetic or brahmin who would not shake and rock and tremble, sweating from the armpits, were I to take them on in debate—not a leader of an order or a community, or the tutor of a community, and not even one who claims to be a perfected one, a fully awakened Buddha. 
Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ, sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. 
Even an insentient post would shake and rock and tremble were I to take it on in debate. 
‘nāhaṁ taṁ passāmi samaṇaṁ vā brāhmaṇaṁ vā, saṅghiṁ gaṇiṁ gaṇācariyaṁ, api arahantaṁ sammāsambuddhaṁ paṭijānamānaṁ, yo mayā vādena vādaṁ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṁ. 
‘I don’t see any ascetic or brahmin who would not shake and rock and tremble, sweating from the armpits, were I to take them on in debate—not a leader of an order or a community, or the tutor of a community, and not even one who claims to be a perfected one, a fully awakened Buddha. 
Thūṇaṁ cepāhaṁ acetanaṁ vādena vādaṁ samārabheyyaṁ sāpi mayā vādena vādaṁ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. 
Even an insentient post would shake and rock and tremble were I to take it on in debate. 
Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ pokkharaṇiṁ ogāhetvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhāpeyyuṁ. 
Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on dry land. 
Yaññadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ. 
Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. 

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;  like the puffing of a blacksmith’s bellows. 
Abhijānāmahaṁ, bho gotama, pūraṇaṁ kassapaṁ vādena vādaṁ samārabhitā. 
I recall taking on Pūraṇa Kassapa in debate. 
Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. 
He dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness. 
nigaṇṭhaṁ nāṭaputtaṁ vādena vādaṁ samārabhitā. 
and the Jain ascetic of the Ñātika clan in debate. 
Sopi mayā vādena vādaṁ samāraddho aññenaññaṁ paṭicari, bahiddhā kathaṁ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. 
They all dodged the issue, distracting the discussion with irrelevant points, and displaying annoyance, hate, and bitterness. 

yāni tāni kumārakānaṁ kīḷāpanakāni tehi kīḷati, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ.  He accordingly plays childish games such as toy plows, tipcat, somersaults, pinwheels, toy measures, toy carts, and toy bows. 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, 
They refrain from injuring plants and seeds. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.   

Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ:  When he had spoken, I said to Māra, 
Evaṁ vutte, ahaṁ, bhikkhave, māraṁ pāpimantaṁ etadavocaṁ: 
When he had spoken, I said to Māra, 
Iti hidaṁ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikantveva adhivacanan”ti. 
And so, because of the silencing of Māra, and because of the invitation of the Divinity, the name of this discussion is “On the Invitation of Divinity”. 

Māratajjanīyasutta  The Condemnation of Māra 
ekaṁ samayaṁ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. 
At one time Venerable Mahāmoggallāna was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ kucchigataṁ koṭṭhamanupaviṭṭhaṁ. 
He saw that Māra the Wicked had got inside his belly. 
Disvāna māraṁ pāpimantaṁ etadavoca: 
So he said to Māra, 
Atha kho mārassa pāpimato etadahosi: 
Then Māra thought, 
Atha kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ etadavoca: 
Then Moggallāna said to Māra, 
Atha kho mārassa pāpimato etadahosi: 
Then Māra thought, 
Addasā kho āyasmā mahāmoggallāno māraṁ pāpimantaṁ paccaggaḷe ṭhitaṁ; 
Moggallāna saw him there 
disvāna māraṁ pāpimantaṁ etadavoca: 
and said, 
Atha kho, pāpima, dūsissa mārassa etadahosi: 
Then it occurred to Māra Dūsī, 
Atha kho, pāpima, dūsissa mārassa etadahosi: 
Then it occurred to Māra Dūsī, 
Atha kho, pāpima, dūsī māro aññataraṁ kumārakaṁ anvāvisitvā sakkharaṁ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṁ vobhindi. 
Then Māra Dūsī took possession of a certain boy, picked up a rock, and hit Vidhura on the head, cracking it open. 
kumārakaṁ → kumāraṁ (bj, pts1ed) | sīsaṁ vobhindi → sīsaṁ te bhindissāmīti (mr) 
Evameva tuvaṁ māra, 
In the same way, Māra, 
Māra nibbinda buddhamhā, 
Give up on the Buddha, Māra! 
Iti māraṁ atajjesi, 
That is how, in the Bhesekaḷā grove, 
Māratajjanīyasuttaṁ niṭṭhitaṁ dasamaṁ. 
 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So bījagāmabhūtagāmasamārambhā paṭivirato hoti, 
They refrain from injuring plants and seeds. 

ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane.  At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca. 
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca: 
Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to the Buddha: 
Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca: 
When he had spoken, Jīvaka said to the Buddha: 

sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyāti.  If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to be converted by this, it would be for their lasting welfare and happiness. 
‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. 
‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ 
Sace tvaṁ, bhoti, kumārakaṁ vijāyissasi, tassā te ahaṁ āpaṇā makkaṭacchāpakaṁ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. 
If your child is a boy, I’ll buy you a male monkey, 
‘gaccha tvaṁ, brāhmaṇa, āpaṇā makkaṭacchāpakaṁ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. 
‘Go, brahmin, buy a baby monkey from the market and bring it back so it can be a playmate for my child.’ 
‘ayaṁ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti. 
‘I’ve bought this male baby monkey for you so it can be a playmate for your child.’ 

Abhayarājakumārasutta  With Prince Abhaya 
Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho abhayaṁ rājakumāraṁ nigaṇṭho nāṭaputto etadavoca: 
Then Prince Abhaya went up to the Jain ascetic of the Ñātika clan, bowed, and sat down to one side. The Jain Ñātika said to him, 
“ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. 
“Come, prince, refute the ascetic Gotama’s doctrine. 
“Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: 
“Here, prince, go to the ascetic Gotama and say to him: 
‘bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: 
‘He may, prince,’ say this to him, 
‘na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: 
‘He may not, prince,’ say this to him: 
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. 
When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down. 
evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti. 
 
Ekamantaṁ nisinnassa kho abhayassa rājakumārassa sūriyaṁ ulloketvā etadahosi: 
Then he looked up at the sun and thought, 
Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 
Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Abhaya’s home, and sat down on the seat spread out. 
“Na khvettha, rājakumāra, ekaṁsenā”ti. 
“This matter is not categorical, prince.” 
“Kiṁ pana tvaṁ, rājakumāra, evaṁ vadesi: 
“But prince, why do you say that 
‘ehi tvaṁ, rājakumāra, samaṇassa gotamassa vādaṁ āropehi. 
 
‘Ehi tvaṁ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: 
 
“bhāseyya, rājakumāra, tathāgato taṁ vācaṁ yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: 
 
“na, rājakumāra, tathāgato taṁ vācaṁ bhāseyya yā sā vācā paresaṁ appiyā amanāpā”ti, tamenaṁ tvaṁ evaṁ vadeyyāsi— 
 
Imaṁ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilituṁ. 
 
evameva kho te, rājakumāra, samaṇo gotamo imaṁ ubhatokoṭikaṁ pañhaṁ puṭṭho samāno neva sakkhiti uggilituṁ na sakkhiti ogilitun”ti. 
 
Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. 
Now at that time a little baby boy was sitting in Prince Abhaya’s lap. 
Atha kho bhagavā abhayaṁ rājakumāraṁ etadavoca: 
Then the Buddha said to Abhaya, 
“Taṁ kiṁ maññasi, rājakumāra, 
“What do you think, prince? 
“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. 
Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti. 
Because the Realized One has sympathy for sentient beings.” 
“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. 
“Well then, prince, I’ll ask you about this in return, and you can answer as you like. 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, prince? 
“Taṁ kiṁ maññasi, rājakumāra, 
“What do you think, prince? 
“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṁ abhisaṅkharitvā tathāgataṁ upasaṅkamitvā pucchanti, ṭhānasovetaṁ tathāgataṁ paṭibhāti. 
“In the same way, when clever aristocrats, brahmins, householders, or ascetics come to see me with a question already planned, the answer just strikes me on the spot. 
Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṁ tathāgataṁ paṭibhātī”ti. 
Because the Realized One has clearly comprehended the principle of the teachings, so that the answer just strikes him on the spot.” 
Abhayarājakumārasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi?  For a little baby doesn’t even have a concept of ‘substantial reality’, so how could substantialist view possibly arise in them? 
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? 
A little baby doesn’t even have a concept of ‘teachings’, so how could doubt about the teachings possibly arise in them? 
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? 
A little baby doesn’t even have a concept of ‘precepts’, so how could misapprehension of precepts and observances possibly arise in them? 
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? 
A little baby doesn’t even have a concept of ‘sensual pleasures’, so how could desire for sensual pleasures possibly arise in them? 
Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? 
A little baby doesn’t even have a concept of ‘sentient beings’, so how could ill will for sentient beings possibly arise in them? 

Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṁ karissati, aññatra phanditamattā.  For a little baby doesn’t even have a concept of ‘a body’, so how could they possibly do a bad deed with their body, aside from just wriggling? 
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṁ vācaṁ bhāsissati, aññatra roditamattā. 
And a little baby doesn’t even have a concept of ‘speech’, so how could they possibly speak bad words, aside from just crying? 
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṁ saṅkappaṁ saṅkappissati, aññatra vikūjitamattā. 
And a little baby doesn’t even have a concept of ‘thought’, so how could they possibly think bad thoughts, aside from just whimpering? 
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṁ ājīvaṁ ājīvissati, aññatra mātuthaññā. 
And a little baby doesn’t even have a concept of ‘livelihood’, so how could they possibly earn a living by bad livelihood, aside from their mother’s breast? 
Catūhi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati. 
When an individual has four qualities I describe them, not as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment—but as having achieved the same level as a little baby. 
imehi kho ahaṁ, thapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati. 
When an individual has these four qualities I describe them, not as an invincible ascetic, but as having achieved the same level as a little baby. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca:  The king gave the barber a prize village, then summoned the crown prince and said, 
‘pātubhūtā kho me, tāta kumāra, devadūtā; 
‘Dear prince, the messengers of the gods have shown themselves to me. 
Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. 
Come, dear prince, rule the realm. 
Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. 
For dear prince, you too will one day see grey hairs growing on your head. When this happens, after giving a prize village to the barber and carefully instructing the crown prince in kingship, you should shave off your hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. 
Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. 
When a pair of men are living, the one who breaks such good practice is their final man. 
Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi— 
Therefore I say to you, 
Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. 
And so, after giving a prize village to the barber and carefully instructing the crown prince in kingship, King Maghadeva shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness here in this mango grove. 
Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. 
For 84,000 years King Maghadeva played games as a child, for 84,000 years he acted as viceroy, for 84,000 years he ruled the realm, and for 84,000 years he led the spiritual life after going forth here in this mango grove. 
Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: 
 
‘pātubhūtā kho me, tāta kumāra, devadūtā; 
 
Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. 
 
Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. 
 
Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. 
 
Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi— 
 
Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. 
 
Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. 
 
Caturāsītivassasahassāni kumārakīḷitaṁ kīḷiṁsu, caturāsītivassasahassāni oparajjaṁ kāresuṁ, caturāsītivassasahassāni rajjaṁ kāresuṁ, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajitā brahmacariyamacariṁsu. 
For 84,000 years they played games as a child, for 84,000 years they acted as viceroy, for 84,000 years they ruled the realm, and for 84,000 years they led the spiritual life after going forth here in this mango grove. 
Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: 
 
‘pātubhūtā kho me, tāta kumāra, devadūtā; 
 
Ehi tvaṁ, tāta kumāra, imaṁ rajjaṁ paṭipajja. 
 
Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṁ palitāni jātāni, atha kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyāsi. 
 
Yasmiṁ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṁ antimapuriso hoti. 
 
Taṁ tāhaṁ, tāta kumāra, evaṁ vadāmi: 
 
Atha kho, ānanda, nimi rājā kappakassa gāmavaraṁ datvā jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā imasmiṁyeva maghadevaambavane kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. 
 
Nimi kho panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṁ kīḷi, caturāsītivassasahassāni oparajjaṁ kāresi, caturāsītivassasahassāni rajjaṁ kāresi, caturāsītivassasahassāni imasmiṁyeva maghadevaambavane agārasmā anagāriyaṁ pabbajito brahmacariyamacari. 
 

Bodhirājakumārasutta  With Prince Bodhi 
ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. 
At one time the Buddha was staying in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
Tena kho pana samayena bodhissa rājakumārassa kokanado nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. 
Now at that time a new stilt longhouse named Pink Lotus had recently been constructed for Prince Bodhi. It had not yet been occupied by an ascetic or brahmin or any person at all. 
‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. 
might accept tomorrow’s meal from me together with the mendicant Saṅgha.” 
“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. 
“Yes, sir,” Sañjikāputta replied. He did as Prince Bodhi asked, and 
‘adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’”ti. 
 
Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṁ rājakumāraṁ etadavoca: 
Then, knowing that the Buddha had consented, Sañjikāputta got up from his seat, went to Prince Bodhi, and said, 
adhivāsetu kira bhavaṁ gotamo bodhissa rājakumārassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. 
 
“Evaṁ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṁ ārocesi: 
“Yes, sir,” Sañjikāputta replied, and he did as he was asked. 
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṁ tenupasaṅkami. 
Then the Buddha robed up in the morning and, taking his bowl and robe, went to Prince Bodhi’s home. 
Atha kho āyasmā ānando bodhiṁ rājakumāraṁ etadavoca: 
So Ānanda said to Prince Bodhi, 
“saṁharatu, rājakumāra, dussāni; 
“Fold up the cloth, Prince. 
“Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: 
“Prince, before my awakening—when I was still unawakened but intent on awakening—I too thought: 
So kho ahaṁ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. 
Some time later, while still with pristine black hair, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. 
Evaṁ vutte, rājakumāra, āḷāro kālāmo maṁ etadavoca: 
Āḷāra Kālāma replied, 
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. 
I quickly memorized that teaching. 
So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. 
As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: 
So I approached Āḷāra Kālāma and said to him, 
Evaṁ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi. 
When I said this, he declared the dimension of nothingness. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. 
I quickly realized that teaching with my own insight, and lived having achieved it. 
Atha khvāhaṁ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ: 
So I approached Āḷāra Kālāma and said to him, 
Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. 
And that is how my tutor Āḷāra Kālāma placed me, his pupil, on the same position as him, and honored me with lofty praise. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. 
Realizing that this teaching was inadequate, I left disappointed. 
So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: 
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka son of Rāma and said to him, 
Evaṁ vutte, rājakumāra, udako rāmaputto maṁ etadavoca: 
Uddaka replied, 
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ. 
I quickly memorized that teaching. 
So kho ahaṁ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. 
As far as lip-recital and verbal repetition went, I spoke the doctrine of knowledge, the elder doctrine. I claimed to know and see, and so did others. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: 
So I approached Uddaka son of Rāma and said to him, 
Evaṁ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi. 
When I said this, Uddaka son of Rāma declared the dimension of neither perception nor non-perception. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ. 
I quickly realized that teaching with my own insight, and lived having achieved it. 
Atha khvāhaṁ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ: 
So I approached Uddaka son of Rāma and said to him, 
Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi. 
And that is how my spiritual companion Uddaka son of Rāma placed me in the position of a tutor and honored me with lofty praise. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ. 
Realizing that this teaching was inadequate, I left disappointed. 
So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ. 
I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, tattheva nisīdiṁ: 
So I sat down right there, thinking, 
Apissu maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. 
And then these three similes, which were neither supernaturally inspired, nor learned before in the past, occurred to me. 
Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ udake nikkhittaṁ. 
Suppose there was a green, sappy log, and it was lying in water. 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, Prince? 
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. 
“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening. 
Ayaṁ kho maṁ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā. 
This was the first example that occurred to me. 
Aparāpi kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. 
Then a second example occurred to me. 
Seyyathāpi, rājakumāra, allaṁ kaṭṭhaṁ sasnehaṁ ārakā udakā thale nikkhittaṁ. 
Suppose there was a green, sappy log, and it was lying on dry land far from the water. 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, Prince? 
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho. 
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are incapable of knowledge and vision, of supreme awakening. 
Ayaṁ kho maṁ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. 
This was the second example that occurred to me. 
Aparāpi kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. 
Then a third example occurred to me. 
Seyyathāpi, rājakumāra, sukkhaṁ kaṭṭhaṁ koḷāpaṁ ārakā udakā thale nikkhittaṁ. 
Suppose there was a dried up, withered log, and it was lying on dry land far from the water. 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, Prince? 
“Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho. 
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings because of their efforts, they are capable of knowledge and vision, of supreme awakening. 
Ayaṁ kho maṁ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. 
This was the third example that occurred to me. 
Imā kho maṁ, rājakumāra, tisso upamā paṭibhaṁsu anacchariyā pubbe assutapubbā. 
These are the three similes, which were neither supernaturally inspired, nor learned before in the past, that occurred to me. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. 
So that’s what I did, 
Tassa mayhaṁ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. 
until sweat ran from my armpits. 
Seyyathāpi, rājakumāra, balavā puriso dubbalataraṁ purisaṁ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; 
It was like when a strong man grabs a weaker man by the head or throat or shoulder and squeezes, squashes, and crushes them. 
evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṁ āhacca, cetasā cittaṁ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. 
In the same way, with teeth clenched and tongue pressed against the roof of my mouth, I squeezed, squashed, and crushed mind with mind until sweat ran from my armpits. 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṁ. 
So I cut off my breathing through my mouth and nose. 
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. 
But then winds came out my ears making a loud noise, 
Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti; 
like the puffing of a blacksmith’s bellows. 
evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṁ nikkhamantānaṁ adhimatto saddo hoti. 
 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. 
So I cut off my breathing through my mouth and nose and ears. 
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. 
But then strong winds ground my head, 
Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya; 
like a strong man was drilling into my head with a sharp point. 
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. 
 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. 
So I cut off my breathing through my mouth and nose and ears. 
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. 
But then I got a severe headache, 
Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; 
like a strong man was tightening a tough leather strap around my head. 
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. 
 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. 
So I cut off my breathing through my mouth and nose and ears. 
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṁ parikantanti. 
But then strong winds carved up my belly, 
Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; 
like a deft butcher or their apprentice was slicing my belly open with a sharp meat cleaver. 
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṁ parikantanti. 
 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṁ. 
So I cut off my breathing through my mouth and nose and ears. 
Tassa mayhaṁ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. 
But then there was an intense burning in my body, 
Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; 
like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. 
evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṁ ḍāho hoti. 
 
Āraddhaṁ kho pana me, rājakumāra, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. 
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving. 
Apissu maṁ, rājakumāra, devatā disvā evamāhaṁsu: 
Then some deities saw me and said, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavocuṁ: 
But deities came to me and said, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi. 
So I dismissed those deities, saying, ‘There’s no need.’ 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhāresiṁ pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ. 
So that’s what I did, 
Tassa mayhaṁ, rājakumāra, thokaṁ thokaṁ āhāraṁ āhārayato pasataṁ pasataṁ, yadi vā muggayūsaṁ yadi vā kulatthayūsaṁ yadi vā kaḷāyayūsaṁ yadi vā hareṇukayūsaṁ, adhimattakasimānaṁ patto kāyo hoti. 
until my body became extremely emaciated. 
So kho ahaṁ, rājakumāra, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. 
Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. 
So kho ahaṁ, rājakumāra, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. 
Due to eating so little, when I tried to urinate or defecate I fell face down right there. 
So kho ahaṁ, rājakumāra, imameva kāyaṁ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṁ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. 
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. 
Apissu maṁ, rājakumāra, manussā disvā evamāhaṁsu: ‘kāḷo samaṇo gotamo’ti, 
Then some people saw me and said, ‘The ascetic Gotama is black.’ 
Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya. 
That’s how far the pure, bright complexion of my skin had been ruined by taking so little food. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, satānusāri viññāṇaṁ ahosi: 
Stemming from that memory came the realization: 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ. 
So I ate some solid food. 
Tena kho pana maṁ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti: 
Now at that time the group of five mendicants were attending on me, thinking, 
Yato kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāresiṁ odanakummāsaṁ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṁsu: 
But when I ate some solid food, they left disappointed in me, saying, 
So kho ahaṁ, rājakumāra, oḷārikaṁ āhāraṁ āhāretvā balaṁ gahetvā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. 
After eating solid food and gathering my strength, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption … 
Ayaṁ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā 
This was the first knowledge, which I achieved in the first watch of the night. 
ayaṁ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno—yathā taṁ appamattassa ātāpino pahitattassa viharato. 
This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. 
Ayaṁ kho me, rājakumāra, rattiyā pacchime yāme tatiyā 
This was the third knowledge, which I achieved in the last watch of the night. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Apissu maṁ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: 
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: 
Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṁ namati no dhammadesanāya. 
And as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma. 
Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi: 
Then the divinity Sahampati, knowing my train of thought, thought, 
Atha kho, rājakumāra, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi. 
Then the divinity Sahampati, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. 
Atha kho, rājakumāra, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: 
He arranged his robe over one shoulder, raised his joined palms toward me, and said, 
Idamavoca, rājakumāra, brahmā sahampati; 
That’s what the divinity Sahampati said. 
Atha khvāhaṁ, rājakumāra, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ. 
Then, understanding the Divinity’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings. 
Addasaṁ kho ahaṁ, rājakumāra, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. 
And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. 
evameva kho ahaṁ, rājakumāra; buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. 
 
Atha khvāhaṁ, rājakumāra, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ: 
Then I replied in verse to the divinity Sahampati: 
Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. 
Then the divinity Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there. 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: 
But a deity came to me and said, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Atha kho maṁ, rājakumāra, devatā upasaṅkamitvā etadavoca: 
But a deity came to me and said, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Tassa mayhaṁ, rājakumāra, etadahosi: 
Then it occurred to me, 
Addasaṁ khvāhaṁ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye. 
With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Varanasi, in the deer park at Isipatana. 
Atha khvāhaṁ, rājakumāra, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ. 
So, when I had stayed in Uruvelā as long as I pleased, I set out for Varanasi. 
Addasā kho maṁ, rājakumāra, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. 
While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me 
Evaṁ vutte, ahaṁ, rājakumāra, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ: 
I replied to Upaka in verse: 
Evaṁ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi. 
When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left. 
Atha khvāhaṁ, rājakumāra, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. 
Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana. 
Addasaṁsu kho maṁ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṁ. 
The group of five mendicants saw me coming off in the distance 
Yathā yathā kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ. 
Yet as I drew closer, the group of five mendicants were unable to stop themselves as they had agreed. 
Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: 
So I said to them, 
Evaṁ vutte, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: 
But they said to me, 
Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: 
So I said to them, 
Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: 
But for a second time they said to me, 
Dutiyampi kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: 
So for a second time I said to them, 
Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṁ etadavocuṁ: 
But for a third time they said to me, 
Evaṁ vutte, ahaṁ, rājakumāra, pañcavaggiye bhikkhū etadavocaṁ: 
So I said to them, 
Asakkhiṁ kho ahaṁ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṁ. 
I was able to persuade the group of five mendicants. 
Dvepi sudaṁ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti. 
Then sometimes I advised two mendicants, while the other three went for alms. 
Tayopi sudaṁ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. 
Sometimes I advised three mendicants, while the other two went for alms. 
Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsū”ti. 
As the group of five mendicants were being advised and instructed by me like this, they soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.” 
“Tena hi, rājakumāra, taṁyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi. 
“Well then, prince, I’ll ask you about this in return, and you can answer as you like. 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, prince? 
“Taṁ kiṁ maññasi, rājakumāra, 
“What do you think, prince? 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, prince? 
“Taṁ kiṁ maññasi, rājakumāra, 
“What do you think, prince? 
Taṁ kiṁ maññasi, rājakumāra, 
What do you think, prince? 
“Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. 
“In the same way, prince, there are these five factors that support meditation. 
Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṁ: 
It’s when a noble disciple has faith in the Realized One’s awakening: 
Imāni kho, rājakumāra, pañca padhāniyaṅgāni. 
These are the five factors that support meditation. 
Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṁ vināyakaṁ labhamāno— 
When a mendicant with these five factors that support meditation has the Realized One as trainer, they could 
Tiṭṭhantu, rājakumāra, satta vassāni. 
Let alone seven years, 
Tiṭṭhatu, rājakumāra, ekaṁ vassaṁ. 
Let alone one year, 
Tiṭṭhantu, rājakumāra, satta māsāni. 
 
Tiṭṭhatu, rājakumāra, aḍḍhamāso. 
 
Tiṭṭhantu, rājakumāra, satta rattindivāni. 
 
Tiṭṭhatu, rājakumāra, eko rattindivo. 
Let alone one day, 
Evaṁ vutte, sañjikāputto māṇavo bodhiṁ rājakumāraṁ etadavoca: 
When he said this, Sañjikāputta said to Prince Bodhi, 
‘yo me ayaṁ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṁ saraṇaṁ gacchati dhammañca bhikkhusaṅghañca. 
‘Sir, the prince or princess in my womb goes for refuge to the Buddha, the teaching, and the mendicant Saṅgha. 
Ekamidaṁ, samma sañjikāputta, samayaṁ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. 
Another time the Buddha was staying here in the land of the Bhaggas at Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. 
Bodhirājakumārasuttaṁ niṭṭhitaṁ pañcamaṁ. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
mārasenappamaddano; 
crusher of Māra’s army; 
mārasenappamaddanaṁ; 
crusher of Māra’s army; 

“Kuṇḍañhi so, bho gotama, assataro hoti.  “It’s a mule, as it is a crossbreed. 
Kuṇḍañhi so → vekurañjāya hi so (bj, pts1ed); so kumāraṇḍupi so (sya-all, km); vekulajo hi so (?) 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. 
They refrain from injuring plants and seeds. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

‘mahaṭṭhamidaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ gharāvāsakammaṭṭhānaṁ mahapphalaṁ hoti;  ‘Since the work of the lay life has many requirements, duties, issues, and undertakings it is very fruitful. 
appaṭṭhamidaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ pabbajjā kammaṭṭhānaṁ appaphalaṁ hotī’ti. 
But since the work of the renunciate has few requirements, duties, issues, and undertakings it is not very fruitful.’ 
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. 
 
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṁ samitaṁ saccavādī hoti; 
For a lay person has many requirements, duties, issues, and undertakings, and they can’t always tell the truth, 
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṁ samitaṁ saccavādī hoti. 
 
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṁ samitaṁ tapassī hoti … 
be fervent, 
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṁ samitaṁ tapassī hoti … 
But a renunciate has few requirements, duties, issues, and undertakings, and they can always tell the truth, be fervent, 

Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti;  like the puffing of a blacksmith’s bellows. 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. 
They refrain from injuring plants and seeds. 

ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro.  both of these are Māra’s domain, Māra’s realm, and Māra’s territory. 
mārassesa → mārasseva (mr) 
ubhayametaṁ māradheyyaṁ, mārassesa visayo, mārassesa nivāpo, mārassesa gocaro. 
both of these are Māra’s domain, Māra’s realm, and Māra’s territory. 

So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṁ, ekabhattiko ahosiṁ rattūparato virato vikālabhojanā.  I refrained from injuring plants and seeds. I ate in one part of the day, abstaining from eating at night and food at the wrong time. 

Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyā”ti.  If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—was to understand the detailed meaning of my brief statement in this way, it would be for the whole world’s lasting welfare and happiness.” 

‘Aṭṭhānametaṁ anavakāso yaṁ itthī sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;  They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or the Divinity. 
‘ṭhānañca kho etaṁ vijjati yaṁ puriso sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, ṭhānametaṁ vijjatī’ti pajānāti. 
But it is possible for a man to perform the role of Sakka, Māra, or the Divinity.’ 

Aparājito mārabalaṁ ajesi.  while Aparājita defeated Māra’s power. 

Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṁsā pāṭikaṅkhā.  You can expect ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. 
Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṁsā pāṭikaṅkhā”ti. 
You can expect these ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.” 

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. 

atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ.  And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. 
‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. 
‘When the being intent on awakening emerges from his mother’s womb, then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. 

“Evametaṁ, rājakumāra, evametaṁ, rājakumāra.  “That’s so true, Prince! That’s so true! 
“Na kho te ahaṁ, rājakumāra, sakkomi yathāsutaṁ yathāpariyattaṁ dhammaṁ desetuṁ. 
“I’m not competent to do so, Prince. 
Ahañca hi te, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ deseyyaṁ, tvañca me bhāsitassa atthaṁ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā”ti. 
For if I were to teach you the Dhamma as I have learned and memorized it, you might not understand the meaning, which would be wearying and troublesome for me.” 
“Deseyyaṁ kho te ahaṁ, rājakumāra, yathāsutaṁ yathāpariyattaṁ dhammaṁ. 
“I shall teach you. 
Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṁ yathāpariyattaṁ dhammaṁ desesi. 
Then the novice Aciravata taught Prince Jayasena the Dhamma as he had learned and memorized it. 
Sace kho taṁ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṁ, anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti. 
It would be no wonder if, had these two similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.” 
“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? 
“But sir, how could these two similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?” 
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 
He realizes with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

Atha kho āyasmā bhūmijo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.  Then Venerable Bhūmija robed up in the morning and, taking his bowl and robe, went to the home of Prince Jayasena, where he sat on the seat spread out. 
“Na kho metaṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. 
“Prince, I haven’t heard and learned this in the presence of the Buddha. 
Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. 
I haven’t heard and learned this in the presence of the Buddha. 
“idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. 
 
Evaṁ vutte, ahaṁ, bhante, jayasenaṁ rājakumāraṁ etadavocaṁ: 
 
‘na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. 
 
Na kho me taṁ, rājakumāra, bhagavato sammukhā sutaṁ, sammukhā paṭiggahitaṁ. 
 
Sace kho taṁ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṁ anacchariyaṁ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṁ kareyyā”ti. 
Bhūmija, it would be no wonder if, had these four similes occurred to you, Prince Jayasena would have gained confidence in you and shown his confidence.” 
“Kuto pana maṁ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti? 
“But sir, how could these four similes have occurred to me as they did to the Buddha, since they were neither supernaturally inspired, nor learned before in the past?” 

‘ambho purisa, na tvaṁ addasa manussesu daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ sake muttakarīse palipannaṁ semānan’ti?  ‘Mister, did you not see among human beings a little baby collapsed in their own urine and feces?’ 

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.  He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 

jhāyino mārabandhanā.  are released from Māra’s bonds. 

mārapāsappahāyinaṁ;  who have let go the snares of Māra. 

mārapāsappahāyinaṁ;  who have let go the snares of Māra. 

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. 

Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāya paccabhāsi:  Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:  Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:  Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: 

Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi:  Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: 
Na te māravasānugā, 
don’t fall under Māra’s sway, 
na te mārassa baddhagū”ti. 
nor are they your lackies.” 

Paṭhamamārapāsasutta  Māra’s Snares (1st) 
Paṭhamamārapāsasutta → paṭhamapāsasuttaṁ (bj, sya-all); pāsa (1) (pts1ed) 
“Baddhosi mārapāsena, 
“You’re bound by Māra’s snares, 
Mārabandhanabaddhosi, 
You’re bound by Māra’s bonds: 
“Muttāhaṁ mārapāsena, 
“I’m freed from Māra’s snares, 
Mārabandhanamuttomhi, 
I’m freed from Māra’s bonds. 

Dutiyamārapāsasutta  Māra’s Snares (2nd) 
Dutiyamārapāsasutta → dutiyapāsasuttaṁ (bj, sya-all); pāsa (2) (pts1ed) 

Seyyathāpi nāma kammāragaggariyā dhamamānāya saddo hoti;  The sound of its breathing was like the puffing of a blacksmith’s bellows. 
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi ajjhabhāsi: 
Then the Buddha, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:  Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: 

Atha kho mārassa pāpimato etadahosi:  Then Māra thought, 

Atha kho mārassa pāpimato etadahosi:  Then Māra thought, 

Atha kho mārassa pāpimato etadahosi:  Then Māra thought, 
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: 
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: 
mārasenāpi nājjhagā”ti. 
they never find you.” 

Atha kho mārassa pāpimato etadahosi:  Then Māra thought, 
Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi: 
Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: 
Māradheyyaṁ atikkamma, 
Having slipped free of Māra’s sway, 

Atha kho mārassa pāpimato etadahosi:  Then Māra thought, 

“Bhagavatā kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā.  “The Blessed One, sir, has developed and cultivated the four bases for psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. 

3. Tatiyavagga  3. Māra 
Tatiyavagga → māravaggo (bj) 

Atha kho āyasmā samiddhi māraṁ pāpimantaṁ gāthāya ajjhabhāsi:  Then Samiddhi addressed Māra the Wicked One in verse: 

Atha kho bhagavā “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāya ajjhabhāsi:  Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse: 

Atha kho, bhante, sambahulā kumārakā vā kumārikāyo vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṁ; upasaṅkamitvā taṁ kakkaṭakaṁ udakā uddharitvā thale patiṭṭhapeyyuṁ.  Then several boys or girls would leave the town or village and go to the pond, where they’d pull out the crab and put it on dry land. 
Yaṁ yadeva hi so, bhante, kakkaṭako aḷaṁ abhininnāmeyya taṁ tadeva te kumārakā vā kumārikāyo vā kaṭṭhena vā kathalāya vā sañchindeyyuṁ sambhañjeyyuṁ sampalibhañjeyyuṁ. 
Whenever that crab extended a claw, those boys or girls would snap, crack, and break it off with a stick or a stone. 

Māradhītusutta  Māra’s Daughters 
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu; upasaṅkamitvā māraṁ pāpimantaṁ gāthāya ajjhabhāsiṁsu: 
Then Māra’s daughters Craving, Delight, and Lust went up to Māra the Wicked, and addressed him in verse: 
Māradheyyaṁ atikkanto, 
He has slipped free of Māra’s sway; 
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: 
Then Māra’s daughters Craving, Delight, and Lust went up to the Buddha, and said to him, 
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ: 
Then Craving, Delight, and Lust withdrew to one side to think up a plan. 
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ kumārivaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: 
So that’s what they did. Then they went up to the Buddha and said to him, 
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma evaṁ samacintesuṁ: 
Then Craving, Delight, and Lust withdrew to one side to think up a plan. 
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṁ ekasataṁ avijātavaṇṇasataṁ abhinimminitvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ etadavocuṁ: 
So that’s what they did. Then they went up to the Buddha and said to him, 
Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṁ apakkamma etadavocuṁ: 
Then Craving, Delight, and Lust withdrew to one side and said, 
Māradheyyaṁ atikkanto, 
He has slipped free of Māra’s sway; 
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā ekamantaṁ aṭṭhaṁsu. 
Then Māra’s daughters Craving, Delight, and Lust went up to the Buddha, and stood to one side. 
Ekamantaṁ ṭhitā kho taṇhā māradhītā bhagavantaṁ gāthāya ajjhabhāsi: 
Māra’s daughter Craving addressed the Buddha in verse: 
Atha kho arati māradhītā bhagavantaṁ gāthāya ajjhabhāsi: 
Then Māra’s daughter Delight addressed the Buddha in verse: 
Atha kho ragā māradhītā bhagavato santike gāthāya ajjhabhāsi: 
Then Māra’s daughter Lust addressed the Buddha in verse: 
Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṁsu. 
Then Māra’s daughters Craving, Delight, and Lust went up to Māra the Wicked. 
Addasā kho māro pāpimā taṇhañca aratiñca ragañca māradhītaro dūratova āgacchantiyo. 
Māra the Wicked saw them coming off in the distance, 
Seṭṭhena imaṁ mārapañcakanti. 
 
Mārasaṁyuttaṁ samattaṁ. 
The Linked Discourses with Māra are complete. 

Atha kho āḷavikā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:  Then Āḷavikā, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho somā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:  Then Somā, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho kisāgotamī bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:  Then Kisāgotamī, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho vijayā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:  Then Vijayā, knowing that this was Māra the Wicked, replied to him in verse: 
māra nāhaṁ tenatthikā. 
for I have no use for them. 

Atha kho uppalavaṇṇā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:  Then Uppalavaṇṇā, knowing that this was Māra the Wicked, replied to him in verse: 
Na māra bhāyāmi tamekikāpi. 
I’m not scared of you, Māra, even alone. 

enti māravasaṁ puna.  they fall under your sway again. 
Agati yattha mārassa, 
it’s not shaking or burning, 

Sabbābhibhū māranudo,  champion, dispeller of Māra, 

Atha kho selā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:  Then Selā, knowing that this was Māra the Wicked, replied to him in verse: 

Atha kho vajirā bhikkhunī “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāhi paccabhāsi:  Then Vajirā, knowing that this was Māra the Wicked, replied to him in verse: 
māra diṭṭhigataṁ nu te; 
Māra, is this your theory? 

Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.  But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on. 
Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṁ aññaṁ samaṇaṁ vā brāhmaṇaṁ vā, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ. 
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in the knowledge and vision of freedom, who I should honor and respect and rely on. 

Sanaṅkumārasutta  With Sanaṅkumāra 

Anejo santimārabbha,  Imperturbable, committed to peace, 

“Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato vādaṁ āropeyya arahato sammāsambuddhassa.  “Brahmin, I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who can refute the doctrine of the Blessed One, the perfected one, the fully awakened Buddha. 

“Na khvāhaṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṁ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā.  “Brahmin, I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who can properly digest these leftovers, except for the Realized One or one of his disciples. 

“Ummaggapathaṁ mārassa abhibhuyya,  “Having overcome Māra’s devious path, 

Satthāraṁ dhammamārabbha,  Thinking about the Teacher, the teaching, 

“Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya;  “I don’t see anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. 
Kumārakā dhaṅkamivossajantī”ti. 
like a crow let loose by boys.” 
Kumārakā dhaṅkamivossajanti. 
like a crow let loose by boys. 

“Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya, pādesu vā gahetvā pāragaṅgāya khipeyya.  “I don’t see anyone in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. 

Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.  As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. 
But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.  As long as I didn’t truly understand these four elements’ gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 
Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ. 
But when I did truly understand the four elements’ gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. 

Yāvakīvañcime, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññaṁsu, neva tāvime, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā vihariṁsu.  As long as sentient beings don’t truly understand these four elements’ gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. 
Yato ca kho, bhikkhave, sattā imāsaṁ catunnaṁ dhātūnaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññaṁsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṁyuttā vippamuttā vimariyādikatena cetasā viharantī”ti. 
But when sentient beings truly understand these four elements’ gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” 

Tena kho pana samayena āyasmato ānandassa tiṁsamattā saddhivihārino bhikkhū sikkhaṁ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā.  And at that time thirty of Ānanda’s mendicant protégés resigned the training and returned to a lesser life. Most of them were youths. 
Na vāyaṁ kumārako mattamaññāsī”ti. 
Yet this boy knows no bounds!” 
Atha ca pana mayaṁ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti. 
I still can’t escape being called a boy by Venerable Mahākassapa.” 
Na vāyaṁ kumārako mattamaññāsī”ti. 
Yet this boy knows no bounds!” 
“ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti. 
Mister Mahākassapa had rebuked Mister Ānanda the Videhan sage by calling him a boy. 
“kiṁ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṁ ānandaṁ vedehamuniṁ kumārakavādena apasādetabbaṁ maññatī”ti. 
“How can Mister Mahākassapa, who formerly followed another religion, presume to rebuke Mister Ānanda the Videhan sage by calling him a boy?” 

Bāḷisikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.  ‘Fisherman’ is a term for Māra the Wicked. 
Yo hi koci, bhikkhave, bhikkhu uppannaṁ lābhasakkārasilokaṁ assādeti nikāmeti, ayaṁ vuccati, bhikkhave, bhikkhu gilabaḷiso mārassa anayaṁ āpanno byasanaṁ āpanno yathākāmakaraṇīyo pāpimato. 
Whoever enjoys and likes arisen possessions, honor, and popularity is called a mendicant who has swallowed Māra’s hook. They’ve met with tragedy and disaster, and the Wicked One can do with them what he wants.